karbala & Ghadir


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The day of #Ghadir was similar to the event of #Karbala for the public, and the event of Karbala is similar to the day of Ghadir for the #elite.
Ghadir day persecuted, despite being sworn;
In Karbala's case, though the allegiance was lifted.
(#Imam #Khamenei Allah bless him)
@khamenei_ir
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 #Ali #ImamAli #ImamAliAs #Imam_Ali_as #ImamAli_Says #YaAli
#AliIbnAbiTaleb #HazratAli #Hazrat_Ali #AhlulBayt
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@who_is_shia_muslem
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What is Imam Ali’s perspective in respect to the Quran?


Imam Ali (as), the greatest disciple of the Quran and the Holy Prophet (pbuh), had continually mentioned in his speech, sermons, and letters (now collected in Nahjul Balaghah) the innumerable qualities of the Quran. Through these means, he informed the people of the values encompassed within it and encouraged them to understand the immense status of this divinely inspired book. His dedication to the message of the Quran can be observed up until the very last moments of his life. In his will he urges his descendants to sacrifice all that which they posses in the way of the Quran and its message. In that will he states: “(Fear) Allah (and) keep Allah in view in the matter of the Quran. No one should excel you in acting upon it.”[1]
The emphasis placed upon this divine book tells us how significant Imam Ali (as) considered it. In describing the Quran, the following qualities have been mentioned in the words of Imam Ali (as):
1. An advisor who never deceives: “And know that this Quran is an advisor that never deceives.”[2]
2. The best of guides: “(The Quran is) a leader who never misleads.”[3]
3. The one who speaks the truth: “(The Quran is) a narrator who never speaks a lie.”[4]
4. The strongest and most dependable source of refuge and support: “You should adhere to the Book of Allah because it is the strong rope, a clear light, a benefiting cure, a quenching for thirst, protection for the adherent and deliverance for the attached. It does not curve so as to need straightening and does not deflect so as to be corrected.”[5]
5. A cure: “Therefore, seek cure from it for your ailments and seek its assistance in your distress. It contains a cure for the biggest diseases, namely unbelief, hypocrisy, revolt, and misguidance.”[6]
6. The source of knowledge: “... (it contains) the springs of knowledge.”[7] In another sermon of Nahjul Balaghah, Imam Ali (as) speaks of the immeasurable amount of knowledge found in the Quran: “Allah has made it a quencher of the thirst of the learned, a bloom for the hearts of religious jurists, a highway for the ways of the righteous…”[8]
7. The highest form of prosperity: “You should also know that no one will need anything after (guidance from) the Quran and no one will be free from want before (guidance from) the Quran.”[9]
8. That which gives life to and brings joy to the heart: “It contains the blossoming of the heart…”[10]
9. The best means of intercession: “Know that it is an interceder and its intercession will be accepted. It is a speaker who is testified. For whomever the Quran intercedes on the Day of Judgment, its intercession for him would be accepted.”[11]
10. A book that is everlasting: “Then Allah sent to him the book as a light whose flames cannot be extinguished, a lamp whose gleam does not die, a sea whose depth cannot be sounded, a way whose direction does not mislead, a ray whose light does not darken, a separator (of good from evil) whose arguments do not weaken…”[12]
11. The comprehensiveness of the Quran: The Imam (as) mentions the following in regards to the comprehensiveness of the Quran: “But the Prophet left among you the same which other Prophets left among their peoples, because Prophets do not leave them unattended without a clear path and a standing ensign, namely the book of your Creator clarifying its permissions and prohibitions, its obligations and discretion, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its particulars and the general ones, its lessons and illustrations, its long and short ones, its clear and obscure ones, detailing is abbreviations and clarifying is obscurities.”[13]
The Imam (as) also states: “In the Quran, you will discover news of those who came before you and those who will come after you, as well as the necessary rulings which you will need to live by.”[14]
In sermon 198 of Nahjul Balaghah, the Imam (as) has extensively discussed the immense value of the Quran. These eloquent and expressive words of Amir al-Mu’minin (as) effectively illustrate the Quran’s significance and the qualities it possesses, to the extent that any further explanation or commentary is rendered unnecessary.
What has been mentioned is a modest example of the qualities attributed to this divine book from the words of Amir al-Mu’minin (as), the second greatest muffasir (commentator) of the Holy Quran.
May we be guided to the straight path through adherence of these teachings.
For further information, you may refer to the following sermons of Nahjul Balaghah: 110, 183, 169, 157, 158, 133, 176, and 198.

[1] Nahjul-Balaghah, letter 47.
[2] Sermon 176 “وَ اعْلَمُوا.أَنَّ هَذَا الْقُرْآنَ هُوَ النَّاصِحُ الَّذِی لَا یَغُشُّ”.
[3] Sermon 176 “وَ الْهَادِی الَّذِی لَا یُضِلُّ”.
[4] Sermon 176 “وَ الْمُحَدِّثُ الَّذِی لَا یَکْذِبُ”.
[5] Sermon 156.
[6] Sermon 176 “فَاسْتَشْفُوهُ مِنْ أَدْوَائِکُمْ وَ اسْتَعِینُوا بِهِ عَلَى لَأْوَائِکُمْ فَإِنَّ فِیهِ شِفَاءً مِنْ أَکْبَرِ الدَّاءِ وَ هُوَ الْکُفْرُ وَ النِّفَاقُ وَ الْغَیُّ وَ الضَّلَالُ”.
[7] Sermon 176 “و ینابیع العلم”.
[8] Sermon 198.
[9] Sermon 176 “و اعلموا انه لیس على احد بعد القرآن من فاقة و لا لاحد قبل القرآن من غنى”.
[10] Sermon 176 “فیه ربیع القلب”.
[11] Sermon 176 “وَ اعْلَمُوا أَنَّهُ شَافِعٌ مُشَفَّعٌ وَ قَائِلٌ مُصَدَّقٌ وَ أَنَّهُ مَنْ شَفَعَ لَهُ الْقُرْآنُ یَوْمَ الْقِیَامَةِ ُفِّعَ فِیهِ”.
[12] Sermon 198.
[13] Sermon 1.
[14] Nahjul-Balaghah, short sayings, saying 313.

THE ORIGIN AND GROWTH OF SHI’ISM


Shi’ism  began with  a reference made for the first time to the partisans  of Ali (shi’ah-i ’Ali), the first leader of the Household  of the Prophet,  during the life- time of the Prophet himself.1  The course of the first manifestation and the later growth of Islam during the twenty-three years of prophecy brought about many conditions  which  necessitated  the appearance  of a group  such as the Shi’ites among the companions of the Prophet.
The Holy Prophet during the first days of his prophecy,  when according to the text of the Quran  he was commanded  to invite his closer relatives to come to his religion,2 told them clearly that whoever  would be the first to accept his invitation would  become his successor and inheritor.  Ali was the first to step forth and embrace Islam.  The Prophet  accepted Ali’s  submission  to the faith and thus fulfilled his promise.3
From  the Shi’ite  point  of view  it appears as unlikely that  the leader  of a movement,  during  the first days of his activity, should introduce  to strangers one of his associates as his successor and deputy  but not introduce  him to his completely loyal and devout aides and friends.  Nor does it appear likely that such a leader should accept someone as his deputy  and successor and introduce him to others as such, but then throughout his life and religious  call deprive his deputy  of his duties as deputy,  disregard  the respect due to his position  as successor, and refuse to make any distinctions between him and others.
The Prophet, according to many unquestioned and completely authenticated hadiths, both Sunni and Shi’ite, clearly asserted that Ali was preserved om error and sin in his actions  and sayings.   Whatever  he said and did was in perfect
conformity with the teachings of religion4  and he was the most knowledgeable of men in matters pertaining to the Islamic sciences and injunctions.4
During  the period of prophecy  Ali performed  valuable  services and made remarkable sacrifices. When the infidels of Mecca decided to kill the Prophet and surrounded his house, the Holy Prophet decided to emigrate to Medina.  He said to Ali, "Will you sleep in my bed at night so that they will think that lam asleep and will  be secure from being pursued by them?" Ali accepted this dangerous assignment with open arms.  This has been recounted  in different histories and collections of hadith.  (The emigration from Mecca to Medina marks the date of origin of the Islamic calendar,  known  as the hijrah.)  Ali also served by fighting in the battles  of Badr,  Uhud,  Khaybar,  Khandaq,  and Hunayn in which  the victories  achieved with  his aid were such that if Ali had not been present the enemy would most likely have uprooted Islam and the Muslims, as is recounted in the usual histories, lives of the Prophet, and collections of hadith.
For Shi’ites, the central evidence of Ali’s legitimacy as successor to the Prophet is the event of Ghadir  Khumm  5  when  the Prophet  chose Ali to the "general guardianship" (walayat-i ’ammah) of the people and made Ali, like himself, their "guardian"  (wali).6  It is obvious  that  because of such distinctive  services and recognition, because of Ali’s  special virtues which  were acclaimed by all,7  and because of the great love the Prophet  showed for him,8   some of the compan- ions of the Prophet who knew Ali well, and who were champions of virtue and truth,  came to love him.  They assembled around Ali and followed him to such an extent that many others began to consider their love for him excessive and
a few perhaps also became jealous of him.  Besides all these elements,  we see in many sayings of the Prophet reference to the "shi’ah of Ali" and the "shi’ah of the Household of the Prophet."9


1.  The  first designation  to have  appeared  during  the  lifetime  ofthe  Holy Prophet  of God was shi’ah,  and Salman,  Abu Dharr.   Miqdad  and ’Am- mar were known  by this name.  See Hadir al’alam  al-islami,  Cairo,  1352, vol. I, p.188.

2.  Quran, XXVI, 214.

3.  According to this hadith, Ali said, "I who was the youngest of all have sub- mitted that I am your vizier.  The Prophet put his hand around my neck and said, ’This person is my brother,  inheritor and vicegerent.  You must obey him.’ People laughed and told Ahu Talib.  ’He has ordered you to obey your son.’" Tabari,  al-To’rikh, Cairo,  1357, vol.II, p.63: Abu’l.Fida’, al-Ta’rikh, Cairo, 1325, vol. I, p.116: Ibn al-Athir, al-Bidayah wa’l-nihayah, Cairo.  1358, vol.III, p.39; Bahrani, Ghayat al-maram.  Tehran.  1272, p.320. [Editor’s note: The reader Will notice that this hadith and certain others which are quoted more than once appear each time in a slightly different form.   This is because the author  has made use of different  transmitted versions in each place.]

4.  Umm Salmah has recounted that the Prophet said: "Ali is always with the Truth (haqq) and the Quran, and the Truth and the Quran are always with him, and until the Day of Judgment they will not be separated from each other." This hadith has been transmitted through fifteen channels in Sunni sources and eleven in Shi’ite sources. Umm Salmah, Ibn ’Abbas, Abu Bakr, A’ishah.  Ali, Abu Sa’ld Khudri, Abu Layla. Abu Ayyub Ansari are among its transmitters. Ghayat al-mararn pp.539-540. The Prophet has a1so said, "God bless Ali for the Truth is always with him." al-Bidayah wa’l-nihayah, vol. VII. p.36.

5.  The Prophet said: "Arbitration has been divided into ten parts. Nine parts are given to Ali and one part is divided among all the people." al-Bidayah wa’lnihayah.  vol.   VII, p.359.   Salman  Farsi has transmitted this saying from the Prophet:  "After me the most learned of men is Ali." Ghayat al- maram, p.528. Ibn ’Abbas has said that the Prophet said: "Ali is the most competent among people in judgment." From the book Fada’il al-sahabah. mentioned  in Ghayat al-maram,  p.528.   Umar  used to say:  "May God never afflict me with a difficult task where Ali is not present." al.Bidayah wa’l-nihayah. vol. VII. p.359.

6.  Editor’s note.’ According  to Shi’ite beliefs, on returning from the last pil grimage to Mecca on ’the way to Mednia at a site called Ghadir Khumm the Prophet chose Ali as his successor before the vast crowd that was ac- companying him.  The Shi’ites celebrate this event to this day as a major religious  feast marking the day when  the right  of Ali  to succession was universally acclaimed.

7.  The hadith  of Ghadir in its different versions is one of the definitely es- tablished hadiths among Sunnis and Shi’ah.  More than a hundred of the companions  have recounted  it with  different chains of transmission  and expressions,  and it has been recorded  in books of Sunnism  and Shi’ism alike,  Concerning details  refer to Ghaayat al-maram,  p.  79, ’Abaqat of Musawi  India, 1317 (Volume on Ghadir) and al-Ghadir of Amini,  Najaf,
1372.

8.  Tarikh-i  Ya’qubi,  Najaf,  1358, vol,  II, pp.  137 and 140; Tarikh-i  Abi’l- Fida’, vol.  I, p.156; sahih of Bukhari, Cairo,  1315, vol.  IV, p.207; Muruj al-dhahab of Mas’udi,  Cairo,  1367, vol.ll, p.437, vol.lll, pp.21 and 61.

9.  Sahih of Muslim,  vol. XV, p.176; Sahih, of Bukhari, vol. IV, p.207; Muruj al-dhahab, vol.lll, p.23 and vol.ll,  p.437; Tarikh-i  Abi’l-Fida’, vol.l, pp.127 and 181.