- Category: Ahl al-Bayt
- Written by Editorial
- Hits: 2256
Nowadays, some of the intellectual religious leaders believe that the ‘Leadership’ in Islam is something related to the history! Therefore, they believe that any kind of discussion, concerning the ‘Leadership’, causes hostility among the different sects and creeds in Islam. In fact, by saying so, they refer to Shiite, not any other sects among the Muslims! They deliberately, or un-deliberately, but we believe deliberately, support the other sects rather than, the main theology, Shiite.
To probe their opinions, we are to point out the question of belief, the ‘Leadership’ in Islam, and then we refer to the straightforward narrations of the Holy Prophet and his offspring, (peace be upon them all), through the plain Verses of the Holy Qur’an.
I – Generally speaking, the first party of them are those who have no knowledge about the ‘Prophet-hood’ of the Messenger (peace be upon him and his descendants) that is related to the Unseen World – Divine. Thus, they see to the matter of the religion with their material eyes. And they simply take the Holy Prophet (peace be upon him and his descendants), who is the Divine message carrier, as a peacemaker and merely a talented one. And, in their opinion, the religious percepts must be suited to the terrestrial affairs. Therefore, considering the ‘Divine Leadership’ as historical, not the truth, is their wrong assumption; the true believers, who believe that the ‘Leadership’ is straight from the Divine, do not agree with their false brainwork.
And that, in their opinion, such questions on the ‘Divine Leadership’, may lead to hostility; thus, we reply: ‘If you are telling the truth, and are so well-wishers to man, then why do you not make people accept the fact and set the ideology on the truest faith? There! In the name of solidarity, you ignore the numerous facts but set up a temporary brief and frail unity.
II – The sign of belief in the ‘Divine Leadership’ and its meaning must be taken into consideration. Regarding to Abraham, (peace be upon him), and his leadership, we read in the Holy Qur’an: ‘And when the Lord of Abraham tested him by means of some words of command and he fulfilled them, Allah stated, “I am going to set you as a guide for mankind,” he asked, “What about my offspring?” He stated, “My ‘Leadership’ pledge does not apply to the wrongdoers,”’ (the Cow: 2/124).
Therefore, the ‘Divine Leadership’ is a compact set by Allah Alone, and it is a position requiring integrity, and no one, but Allah picks one to such dignity if He desires. On the other hand, as the well-known narration of ‘θæghælæin’ quotes, there are two definite substitutions to the Holy Prophet (peace be upon him and his descendants): 1) the ‘holy Qur’an’, and 2) ‘the Divine Leader’. They are adhered to the prophet-hood – they both are attached and are side by side supporting the Rule of Islam and the teaching of the Messenger.
The Holy Prophet (peace be upon him and his descendants), said: “I am to leave two most precious *Subordinates with you: Allah’s Book and my household. Now let me see how you are going to refer to them and respect those two,” (Kafee: 1/293, and the explanation of Nahj-ul-Balagheh: 7/375).
*Here the word, ‘subordinates’ means that the Holy Prophet (peace be upon him and his descendants) was commanded to present a deputy by Allah’s leave; and his mentioning the household of his, alongside with the Holy Qur’an, means that his command by chosen them, was not merely choosing the ‘Imam’ as a simple governor or commander, but someone to represent all the characteristic of Prophet as a Messenger of Allah – except that his prophet-hood and law carrying was by Allah – as he had time and again announced:
“O Ali, you are for me as Aaron to Moses, except for that there will not be a messenger after me,” (Kafee: 1/199. [But after Moses there came messengers].
And Imam Kazim, (Peace be upon him), has narrated: “The Divine Leadership is but Light, (Kafee: 25).
And we read in Imam Reza’s famous narrations: ‘The ‘Divine Leadership’ is the main pride pillar of Islam, and also its tall branches,” (Kafee: 1/198).
The dignity and the state of ‘Divine Leadership’ is far beyond the reach of man’s wisdom to be chosen with ballot castings! That is why the Holy Prophet has chosen and introduced the ‘Leader’ and the ‘Divine Leadership’ as his own proxy after him. He well knew the dignity of Ali (peace be upon him), and during his twenty and else prophet-hood he has time and again expressed of Ali’s status of being a ‘Leader’ and owning the ‘Leadership’. And he has mentioned of his important positions in conveying the religious law, and commenting on the Qur’an and rites – governing and ruling the society, and his knowledge of the Unseen, and also the bravery and the courage of his.
III – The importance of the Leadership of Ali, (peace be upon him), is so great that many a Verses in the Holy Qur’an has been sent down about it, as:
(1) “Your Guardian is just Allah and His Messenger, and also those who believe, perform prayer, and pay the due welfare tax even when he bow down [to pray],” (The Heavenly Food 5: 55).
All the Shiite commentaries, as well as most commentators of the Sunnis have unanimously said that this lofty Verse has been revealed concerning Ali (peace be upon him). It was sent down when, bowing down to pray at the mosque, he had offered his welfare tax – it is recorded in Shiite’s comments: Majma-ul-Bayan: 3/209, Ghomi’s comment: 1/170, Ayashi comment: 2/ 56-58; and in Sunnis’ comments, Kashshaf: 1/623, Fakhr Razi: 12/25, Tabari: 6/186).
(2) O you who believe, obey Allah and His Messenger and those who hold the Divine Command, (Woman 4/59).
According to the commenter, the word ‘Those’ in ‘Thos who hold the Divine Command’, refers to the infallible Leaders, Imams, (Shiite commentators: Majma-ul-Bayan: 3/62, Hhomi: 1/141, Ayyashi: 1/410 – 4/14; and Sunnis commentators: Kashshaf: 1/535, Fakhr Razi: 10/ 142, Tabari: 5/93).
(3) Today I have preferred your religion for you, and completed My favour upon you, and have granted Islam as a religion for you – a commitment to live in peace, [The Heavenly Food: 5/3]; (Majma-ul-Bayan: 3/156).
Thus, we notice that the forgoing Verses, and tens of other Verses are about Ali, (peace be upon him)’s Leadership, and the assured guardianship of his.
IV– The above basis is about the Leadership of the Commander of the faithful, Ali, (peace be upon him):
The deputy and the chief-deputy should have something in common.
Thus, in Ali, (peace be upon him)’s case, Holy Prophet (peace be upon him and his descendants), had already trained him and brought him up in the warm and kind household of his. He had acquainted him with his moral attitude. In this respect, Ali, (peace be upon him), in the Sermon of the ‘Ghaseah’ says:
“You are aware that I am very closely related with the Holy Prophet, Muhammad, (peace be upon him and his descendants). When I was a lad, he took me up in his lap, he pressed me to his breast and he always kept me with him. He gave me food out of his mouth to eat. He never found me telling lies and doing anything unfair. Allah appointed the angel Gabriel to show the Holy Prophet (peace be upon him and his descendants) good morals and manners right from the very beginning of his childhood. I followed in the footsteps of the Prophet very closely. Daily he gave me instruction and told me to follow it. The Holy Prophet (peace be upon him and his descendants) lived in the mount of Hira every year for one month and none but me saw him there. I saw the Light of revelation on his face, When Gabriel brought the first revelation from Allah to Muhammad (peace be upon him and his descendants), the Satan cried. I asked the Prophet what that cry was for. He said, “This is the cry of Satan. Now he is despondent and disappointed. You are indeed hearing what I hear. You are seeing what I see. But you are not a prophet; you are the minister of the Prophet. Surely you will stick to Islam.”
During the revelation of the Verse of (Poets: 26/214, ‘And warn your close relatives’), the Holy Prophet announced thrice: ‘Ali, you are the close tribe and relative to me. Surely Allah did not set up a messenger unless among his household was a brother, appointed heir and a deputy to him. So which one of you swear allegiance with me as a brother, heir and administrator; and in the mean time, being to me as Aaron to Moses, though there comes no messenger after me.’
But his relatives kept silence, and soon after, the Holy Prophet (peace be upon him and his descendants) said: “Now, let one of you stand up or somebody else will rise and then you will regret it.” Right then Ali, (peace be upon him) stood up on his feet. The Holy Prophet asked him to walk closer to him, so did he. The Holy Prophet (peace be upon him and his descendants) received him kindly and announced: ‘Here! I quench him with the wisdom and knowledge’, (Behar: 18/ 163).
This event, along with hundreds alike, are the affairs going on between the Holy Prophet (peace be upon him and his descendants) and the Commander of the faithful, Ali, (peace be upon him), concerning the Divine Leadership.
V– The famous and the most authentic proof about the ‘Divine Leadership’ of Ali, (peace be upon him) is the event of Ghadir Khom, when the Holy Prophet (peace be upon him and his descendants), after the rites of pilgrimage, in the historical farewell pilgrimage hold Ali, (peace be upon him) on hand and introduced him to the people around saying: “O Prophet announce what has been sent down to you by your Lord. If you do not do so, you have not conveyed His message. Allah defends you from people; surely Allah does not guide the unbelieving people, (The Heavenly Food: 5/ 67).
The successive narrations and the relevant texts of the Sermon about ‘Ghadir’ prove the importance and the credit of it, as:
(1) The announcement of the farewell pilgrimage and the last year of the Holy Prophet (peace be upon him and his descendants)’s life.
(2) Inviting the Muslims of Medina and all other Islamic regions for the rites of the pilgrimage.
(3) The set out of ‘one hundred and twenty thousand people’ from Medina to the pilgrimage ceremony.
(4) Summoning Ali, (peace be upon him) and his companions from Yemen to take part in the farewell ceremony.
(5) Delivering a speech, by the Holy Prophet (peace be upon him and his descendants) in Medina, and in the Mosque of Khif for preparing the people for the Ghadir Khom event.
(6) Staying by the roadside and asking the people to settle and calling back the advanced crowd.
(7) The three-day stop for the announcement of the ‘Leadership by the Commander of the faithful, Ali, (peace be upon him) – from the first Day of Ghadir, Monday 18th of Dilhajjeh until Wednesday the 20th).
(8) The detailed sermon of the Holy Prophet (peace be upon him and his descendants) and his insisting on the ‘Devine Leadership’, and the guardianship, as well the duty of the guardian by Ali and his offspring (peace be upon all) until the Day when the Awaited Upriser, Mahdi, (may Allah hasten his emerge) – rise up.
(9) The demand of the Holy Prophet (peace be upon him and his descendants) having the crowd swear allegiance – both orally, and then by hand-shakings, and getting the covenant of those present.
(10) Having the males swear allegiance by shaking hands, and the females socking their hands in the full-with-water tub, (so that to avoid touching males' hands).
(11) Having the crowd swear allegiance for the Holy Prophet (peace be upon him and his descendants) to obey his descendants, as well as the Faithful.
(12) Having the people to congratulate the Holy Prophet (peace be upon him and his descendants) and his Faithful Commander, Ali, (peace be upon him) about his Leadership and being an assured government.
(13) A durable and everlasting bid to the future generation of the world that the message of the selection of ‘Divine Leadership’ must be carried by those present to the people absent at that moment; and also the elderly to their children.
(14) Announcing that the ‘Publicizing the Event of Ghadir’ is the chief ‘Enjoining to Goodness’ and it is highly recommended.
(15) Introducing Ali, (peace be upon him) on the pulpits to those unknown, and highly admiring him during the lectures and sermons.
(16) Counting his about 200 virtues and pointing to his vast personality.
(17) Recommending the ‘Allegiance’ and offering peace upon him as the ‘Commander of the faithful’.
(18) Insisting on this title, the ‘Commander of the faithful’ and allocating it to Ali, (peace be upon him) only.
(19) Considering the Holy Qur’an, and Ali, (peace be upon him), and also the rest of the ‘Imams’ at the same inseparable level.
(20) Grounding the affection and the anger of Ali, (peace be upon him) in case of the people’s faith and disbelief.
The above points, as well as some other tens, point put the importance of Ghadir, and introduce Ali, (peace be upon him) as the ‘Imam’ and the right proxy of the Messenger of Allah.
VI– Since the beginning of the Ghadir, the Muslims and even the non-Muslims have considered the historical event of Ghadir, and the ‘Divine Leadership, and the proxy pick as, ‘the chief religious event’. They have commented on it in different books – it has been put in historical books. As the narration, they have brought it in the story books; and in dictionaries, by means of it, they have explained the words and phrases and the words meanings in it. It has come to use in the commentaries concerning the revelation of the Verses, and at last, from the point of Ghadir, it has been transcribed in the books of literatures. Now, as you notice, by the historians are:
Blazary: in Ansab Alashraf, (demised 279)
Ibn Ghatibeh: in Almaarif, and Imamat and Alseiaseh, (demised 276)
Tabari: in a separate book about Ghadir Khom, (demised 310)
Khatib Baghdadi: in his own history, (demised 463)
From the Narrations:
Mohammad Ibn Idris Shafeae: quoted from Nehayeh Ibn Athir, (demised 204)
Ahmad Hanbal: in Masnad and Managhib, (demised 241)
Ibn Majeh: in Sunan, (demised 273)
Termizi: in Sahih, (demised 276)
From the Commentators:
Tabari: in his Commentary, (demised 310)
Tha’labi: in his Commentary, (demised 427-37)
Wahedi: in Asbab An-Nozol, (demised 468)
Fakhr Razi: in his commentary, (demised 606)
Ghazi Abobar Baghlani Basari: in Al-Mottahed, (demised 403)
Ghazi Abdor Rahman Ijea Shafeae: in Mawagheb, (demised 756)
Sharif Jorjani: in Sharh Al-Mawagheb, (demised 816)
Ghoushchi: in Sharh Tajrid, (demised 879)
And from the Philologists:
Khom, Ghadir, Wali and …
Ibn Darid: in Jomhareh, volume 1/71, (321)
Ibn Athir: in An Nahayeh, (1)
Al Ghadir volume 1/ 6-8
As you see, these documents prove that the question of ‘Divine Leadership’ is not merely a historical event.
VII – Answering to a question:
Question: If the event of Ghadir is a bone of contention between the Shiites and Sunnis, then why the Sunnis do not accept the Leadership and the Guardianship of Ali, (peace be upon him) only?
Answer: We too unanimously question the Sunnis why, after seeing so many proofs about the ‘Leadership’ of Ali, (peace be upon him), they still do not give up and accept the fact! Why do they not refer to their conscience and take the straight path and then surrender to Allah?
2- Such questions as: ‘Why, with so many proofs, non-Muslims did not believe in the truth of Islam; and why the faith-rejecters, after seeing so many proofs, rejected the Creator of the worlds?’ were still existed before the ‘Leadership’.
The answer to this question is: a man can be so engaged in selfishness, prejudice and in many inwardly blind states that he easily ignores noticing the facts. In this way, he follows the bygones and by observing his passion, he takes the track to nowhere.
Off course, it is not so simple to accept the fact, and in practice, it is harder to give an undertaking to that, and being bound to the righteousness, especially when accepting the fact, one should leave many of the attachments he already had.
3- Those who, because of the eminence of the sermon of Ghadir, have not been able to reject its main sense, as: “One to whom I am Master, so is Ali his Master”, have translated the phrase in such a way that to suit their taste. That is, they have changed the Arabic letter ‘Y’ in the main text, which is ‘Master’, to mean something as, ‘Friend’.
Their next question is: “Was the sermon of Ghadir a short speech or a long and detailed one?
Answer: What have the Sunnis frequently put in their books are two: one is the main Ghadir sermon, and another one short and brief, which the lengthiest of them is put in (Al-Ghadir: Volume 1 page 10-11) by the great scholar, Amini.
And also in most Sunnis tales and traditions we see that the Holy Prophet (peace be upon him and his descendants) has delivered a lecture ‘in Ghadir’ thus, it must be discussed in details.
1- Zeid ibn Argham says, the Messenger of Allah made a speech on the Day of Ghadir Khom and said: “One to whom I am Master, so is Ali his Master”. (The History of Damascus: volume 42/ 217- Narration 8707, and The Islam History (Khalaf Era: 632 and the history of Damascus volume 2/41 – Narration 541).
2- Hazifeh bin Asid says: Indeed the Messenger of Allah delivered a speech under the (shadows) of the trees on the Day of Ghadir Khom and said, … (Kanz al-Aamal: 1/188 Narration 958 and Al-Bayan and Nehayeh Volume 7/362 the events of year 40).
3- Umar Bin Zimarr and Zeid Bin Argham says: On the day of Ghadir Khom, the Messenger of Allah made a speech: ... (Al-Majan Kabir volume 5 Narration 5059, narrated from Noor Al-Amir 16-17).
We see, in the forgoing narrations, as well as hundreds alike – which now we overlook them for keeping it brief; they have quoted this sentence, ‘And the Holy Prophet lecture us’, and some similar ones, which all of them have mentioned ‘lecture’ in them, and begun with the praise of Allah. They all need explanations and they cannot be short narrations, especially in such a condition and exceptional introduction.
VIII- In justifying the Ghadir narration, another question rises: Why the Commander of the faithful, Ali, (peace be upon him), has not deduced on Ghadir Sermon to defend his right?
Answer: Ali, the Excellency, time and again, in objecting the seizure of the ‘Leadership’ unlawfully has referred to this sermon and deduced thus: which in brief, we point to some of them:
(Al-Ghadir: volume 1/ 159 onward).
1- Ali, (peace be upon him)’s own saying on the Council Day, Migration Year 23: Abul Talib Amer ibn Aelah says, “On the Day of Council, I was with Ali, (peace be upon him) by the gate of the house, when I heard that he asked the people there: “For Allah’s sake, is there anyone among you prior to me in praying the Unity of Allah?” They answered, ‘Not at all, by Allah.’ He added, ‘By Allah’s sake, tell me, is there anyone among you to whom the Prophet of Allah would ay this clause as he told me, “One to whom I am Master, so is Ali his Master”? They answered, ‘By Allah, never’.
2- During the ruler of Qthman, Saleem Tabaee said:
During the rule of Othman, I was in the Mosque of the Messenger of Allah, when I heard a discussion was going on concerning knowledge and chastity. The discussion lead to the priority of Ghoraish, until when Holy Prophet (peace be upon him and his descendants) said: ‘Imams are of Ghoraish. There were about two hundred people present, and Ali, Ibn Abi Talib (peace be upon him) was among them, and Saad Bin Waghghas, Abdor Rahman Aof Talhe and Zobeir, Meghdad, Hashem Bin Bin Atabeh, Bin Umar, Hasan, Hosein Bin Abbas, Muhammad Bin Abi Bakr …
Othman was at home then, and he was unaware of the discussion, and the Commander of the faithful, Ali and his household were sitting quite in peace. The people turned to Ali, (peace be upon him) and said, “Why do you not say a word, Ali?” It was then the Excellency answered: “Prophet (peace be upon him and his descendants) made me stand up on the Day of Ghadir Khom and he read this sermon, ‘One to whom I am Master, so is Ali his Master’, (Al-Ghadir: volume 1/ 165).
3- The logic of Ali, the Commander of the faithful, on the Day of Rohbah, in the year 35, when the Excellency understood that Prophet (peace be upon him and his descendants) is, about his privilege to the rest, under questioning, (in a big gathering), he quoted the story of Ghadir that we clearly notice it in the most authentic Al-Ghadir.
IX - Have the Imams (peace be upon them all), during their research, ever referred to Ghadir Khom and talked on it?
(A) Yes, The Holy Imams, as well as their followers have frequently deduced it, and stated it and related the story of Ghadir. You can notice it in ‘Al-Ghadir’ volume 1, page 159-197, and in Ghadir Sermon in the Documentary Mirror, page 85; and also in ‘The Secret of Ghadir’ (Asrar-r-Ghadir) 262-272.
The above mentioned points are more than enough proof for us to refer to Ali, (peace be upon him) as the Commander of the faithful, as well the other Holy Imams who have expressed the story of Ghadir. For example, Zahra, (peace be upon him), has stated: “Have you forgotten the Holy Prophet’s saying on the Day of Ghadir, who said: ‘Whoever I am his Master, so is Ali his Master’, and also said, ‘You are to me as Aaron to Moses is’”, (Al-Ghadir: volume 1 page 196) – quoted Shamsaddin Jazari.
And the Excellency, Imam Mojtaba (peace be upon him) said: “O people, did you notice when the Holy Prophet (peace be upon him and his descendants), on the Day of Ghadir hold my father on his hand and announced, ‘Whoever I am his Master, so is Ali his Master …’”.
Then he wanted the people present at the scene to carry the message to the absentee ones, (Al-Ghadi: volume 1, page 197 quoted by: Yanabee Al-Mawaddah).
And also Imam Hosein (peace be upon him), a year prior to the event of Karbala which was before the death of Moaveyeh, in the pilgrimage ceremony at Mina where there were more than seven hundred men and women of Banihashim, and the followers of Imam – mostly the residence; and about two hundred of the followers of the Messenger of Allah, stood up and addressed the crowd. First, he praised Allah and then said: “O people! For the sake of Allah, tell me whether you agree the Messenger of Allah’s introducing Ali, (peace be upon him) as a ‘Leader and the Governor, and then asking the people to carry the message of his to those who were absent in the ceremony?”
All those who were present at Mina said: “We swear by Allah that he did,” (the secret of Ghadir 274, and Salim volume 2/ 791); and also Imam Sajjad, Imam Bagher and rest of the Imams (peace be upon all) have unanimously expressed it in different aspects, (Asrar Ghadir 275 onward – adopted from Ethbat Al-Hadiyeh volume 2, Behar volume 37 and so on …).
(B) This prolong sermon has been delivered by Imam Baghir (peace be upon him), as well as the main story of Ghadir Khom, in two documents from the book of, ‘Ehtijaj Tabari’ and ‘Al-Yaghin ibn Tawoos’, and Rozatol Waezin Bin Fetal Nishabori’ as well as ‘Nazhat Al-Keram’.
It is interesting to note that the text of the sermon of Hazifeh Bin Yemen and Zeid Bin Argham, who were present at Ghadir, is remarkably close to the Narration of Imam Baghir (peace be upon him); therefore, any difference between the text and the sermon is rare.
X – Question:
Why some books, prior to ‘Ehtijaj’ and ‘Rozatl Waezin’ in the 5th century, have not mentioned it–especially those people as Koleiny, Sadough and Shaikh Mofid and.. ?
A) ‘Not narrating’ an event does not mean a weak point of narration. On the other hand, there are so many claims to prove its authentic, as: the chains of the documents from the infallible Imams which have been put in the ‘Ghadir sermony’. Above all, Hazifah’s narration, as well as Argham’s in most story-texts math with Imam Baghir (peace be upon him)’s narratins.
B) The earliest scientists have fallen short in capturing some of the narrations, whereas, the later ones have come to them through close investigations.
C) Because of the dissimulation and the restricted condition, and also the hard condition of Shiite, some of the narrations have not been broadcast by the narrators. In such strangling condition, they have just recorded the main facts under those tyrannical rulers. It was just because, the scientists, like Koleiny and Moufid, as well others, who lived among their opponents in Baghdad, for avoiding troubles, could not write the narrations in details.
D) The Shiite’s scientists have written so many books, which most of them have been destroyed in the periods of time. Among them is Thaghghatol Islam Koleini in the year 329, who had written a book about Ghadir. It has been put in the book ‘Azzarial’ by ‘Agha Bozorg Tehrani’.
XI – The main text of the sermon has been in details brought in Shiite’s books, as well in the different papers of the Sunnis.
In Shiite’s book:
Rozatol-Waezin: Bin Fetal Nishabori, the 5th century.
Al-Ehtejaj: Shaikh Tabarsi, the 5th century
Al-Yaghin: said Ibn Tawoos the 7th century
Nazhat Al-Keram: Muhammad Bin Hosei Razi the 7th century
Al-Ighbal: Saiid Bin Tawoos the 7th century
As-Serat Al-Mostaghim: Ali Ibn Yunes Bayazi 9th century
Nahj-o-Iman: Ali Bin Hosein Ibn Jabar the 7th century
In the forgoing books, the narration has been put by the documents which stretches to Imam Baghir (peace be upon him), and Hozaifeh Bin Yemen and Zeid Ibn Argham.
1- The sermon of Ghadir in the Crystal Clear Documents 85-86, narrated by: Azzariah volume 7/ 173 No. 900
We still see more explanations in the Crystal Clear Documents. And in Sunnis books, the main event of Ghadir has been put exclusively and openly. To find their index, we should refer to ‘Al-Ghadir, volume 1’. To get acquainted with the narrators of the Ghadir’s event and to refer to them in ease, we should refer to ‘Al-Ghadir 1, page 14-151’.And also for getting information about the writers, we should refer to ‘Al-Ghadir volume 1, page 152-158.
Although the Sunnis have not narrated the very text in details, they have put the scattered phrases or sentences of that in their books.
The noble book of Noor Al-Amin has divided the sermon into one hundred parts which all have been picked from the Sunnis’ books
XII – In the text of ‘Ghadir Sermon’, the Holy Prophet (peace be upon him and his descendants) has warned man with two exceptional sayings: thus, this lecture along with numerous specialties, is unique. One of them is: ‘So this ‘saying’ must be conveyed by those who are present now to those who are absent; and also the elderly to their children.
And the other one is, ‘’Now the pick of ‘Enjoining to good’ is that to understand my words about the Imams and then to convey it to the people about; recommend my lecture to the absentees and make them accept it willingly, for indeed my word is Allah’s word.’
With such emphasis and the world-wide command for communicating the contents of Ghadir sermon to the faithful Muslims, a serious step needed to be taken.
Therefore, we humbly recommend these under coming points:
1- The youth must be encouraged to memorize the text and receive prizes – furnishing them to go on pilgrimage tours, to Karbala for visiting the Shrine of Imam Hosein (peace be upon him); and giving them other prizes for memorizing the small parts of the sermon.
2- Making them recite the whole text of the sermon, or even a part of it, and then translating it in the religious ceremonies.
3- To recite a peace of the sermon in the parties of the marriage compact, so that to make it a good custom for the next generations.
4- Including it as dowry along with the Qur’an as the agreement with the ‘Hadith Thaghalein’ of the Messenger of Allah.
5- Publishing and freely distributing books of Ghadir Khom.
6- Painting and carving phrases from the sermon on the fine materials.
7- Teaching the Ghadir Khom sermon at schools, universities and the theological schools.
8- Presenting the sermon as the thesis at the colleges, and the universities.
9- Making lectures on the sermon and its contents by the respectable lecturers.
10- Translating the sermon into the living languages, putting the whole, or the scattered parts of the sermon on tapes and the site.
11- Preparing books about Ghadir sermon and presenting them at the specific occasions at the religious ceremonies.
12- Presenting and introducing it to the firms, companies, and factories so that to be handed to the customers or the agencies.
13- Making children books for the youth out of its sermon.
14- Making films, clips and animations from the phrases of the sermon.
15- From the short phrases, sending messages at different occasions such as: anniversaries, births and the demises of the Imams and their ‘Leaderships’.
16- Setting the text as the reference for searching about: the Unity of Allah, prophet-hood, Imamat, and Mahdaveyyat, and so on …
17- As the gifts to be presented to the youth – boys and girls.
18- Encouraging the people, as a vow, to recite the whole sermon at parties; and to dedicate a vow to publicize it when one is in need.
19- To bring the sermon on CDs and tapes …
20- To compose literary lyrics and poems from the main text of the sermon.
21- Teaching the short phrases of the sermon to the children and encouraging them to read and memorize them.
22- Making fine arts, paintings, and inscribing short phrases of the text on fine selected grounds.
23- Writing plays: theatres and songs of the text of Ghadir.
Till my breath is with me, I will reveal secrets
As my prayer, I repeat it at nights and days;
From Ali, and Ghadir: generation to generation,
They said it, and I’ll keep saying with patience.
as an introduction for Payam Negar,
8 am, Monday, the third of Sha’ban 1427, 1385/6/6
S. Hosein Hoseiny