It is the statement, which Shaykhul Islam, Hamwaini has narrated from Abu Huraira in Faraidus Simtain:1 “When the Holy Prophet (s.a.w.a.) returned from the Farewell Hajj, the verse,
يَأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ ….
“Nay! surely it is an admonishment.“O Apostle! deliver what has been revealed to you…”2
…was revealed and when he heard the verse:
وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ
“And Allah will protect you from the people…”3
His heart was comforted.”
After the mention of the tradition, he says: “And this was the last duty,
which God made obligatory on His servants, and when the Holy Prophet
(s.a.w.a.) announced it:
….الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ
“This day have I perfected for you your religion…”4
…was revealed.”
Now, this statement also shows that the Holy Prophet (s.a.w.a.) has clarified
a duty in this message, which he had not announced previously, and this could
not be the matter of ‘love and friendship’ as these were introduced a long time
ago through the Quran and Sunnah.
Thus, no other meaning remains, except that of Imamate; that His Eminence,
in order to remove difficulties and hurdles, and prepare the public view for acceptance of every revelation, delayed its delivery lest as a result of its greatness
and importance, rebellious selves refuse to accept it, and this is appropriate only
with the meaning of ‘one having discretion’.
Fourteenth context
In the tradition of Zaid bin Arqam, it has come through numerous channels that:5
“Son-in-law of Zaid bin Arqam asked him about the tradition of Ghadeer
and he replied: There are difficulties among you people of Iraq. I said to him:
Rest assured from my side, you will not face any danger. At that time he said: We
were in Johfa, when the Holy Prophet (s.a.w.a.) came out…”
Furthermore, it is narrated from Abdullah bin Alaa6 that when Zuhri narrated
the tradition of Ghadeer to him, Abdullah said: “Do not narrate this tradition in
Shaam, because you will hear that they abuse Ali.” Then he said: “By God, I
know such merits of Ali (a.s.) that if I mention them, I would be killed.”
These statements show that the tradition of Ghadeer was having a meaning
in view of people, such that its narrator would become involved in retribution,
which enmity to successor of the Messenger of Allah (s.a.w.a.) had bought in
Iraq and Shaam, was not safe; and that is why Zaid bin Arqam was wary of his
Iraqi son-in-law and exercised precaution; because he was aware of the hypocrisy
and split present among the Iraqis during that period and from this aspect, he
revealed his secret and narrated the tradition after being assured about the
honesty of his son-in-law and absence of conspiracy.
With attention to this point it is not logical that the implication of ‘Maula’
should be the commonly accepted implication of the term that every Muslim was
aware of; on the contrary it means that only the Imam can bear this heavy burden
and as a result of that he has precedence over others and this is the same meaning
of Caliphate of ‘one having discretion’.
Fifteenth context
It is the reasoning of Imam Ameerul Momineen (a.s.) on the day of Rahba
after Caliphate returned to him, for refutation of the claim of usurpers of
Caliphate and for acceptance of those present, he reasoned through that tradition.
Thus, a meaning, which does not demand precedence – like love and help – how
can it prove Caliphate?
Sixteenth context
In the tradition of riders (rakban), which was mentioned before:
Some people of Abu Ayyub Ansari greeted Ameerul Momineen (a.s.) and
said: “Peace be on you O our master (Maulana).”
The Imam asked: “How am I your master, while you are Arabs?”
They replied: “We heard the Messenger of Allah (s.a.w.a.) say: Of
whomsoever I am the master, Ali is (also) his master.”
Now, the question of Ameerul Momineen (a.s.) in this surprised manner
cannot be for the meaning of lover and helper, because in social life, the Arabs
did not dislike the custom of help and love. On the contrary the Arabs understood
more important meaning and it cannot be anything other than precedence and this
is the absolute Wilayat and Imamate. Under this implication they replied to the
Imam and reasoned through the tradition of Ghadeer.