GHADIR


by :
Ayatullah Muhammad Baqir al-Sadr
Dr Abdulaziz A Sachedina
Sayyid Muhammad Rizvi
Hiusein Khimjee

Translated by :
Dr. P. Haseltine

Published by :
Ansariyan Publications - Qum

In the Name of Allah, the All-merciful, the All-compassionate.

Introduction

    The caravan returning from the Hujjatul-Widdah (the Final Pilgrimage) of the Prophet Muhammad, peace be upon him and his progeny, was halted unexpectedly. The archangel Jibreel (Gabriel) had come with the message from Allah: '0 Apostle! Deliver what has been revealed to you from your Lord, and if you do not, then you have not delivered His message, and Allah will protect you from the people' (Qur'an 5:67).

   The place where the Muslims had stopped was at Ghadir Khum. The Prophet delivered a sermon and appointed Imam Ali, peace be upon him, as his successor. His words were: '0 Muslims! Who is more worthy [in the eyes of] the believers than their own selves?' The audience replied: 'Allah and His Messenger know better.' Hearing this, the Prophet declared: 'I am the Master (Mawla) of the faithful and I have rights over them even more than what they have over themselves. Therefore of whom ever I am the Mawla, (this) Ali is his Mawla.'

   The first to congratulate Imam Ali was Umar ibn al-Khattab who said: 'Excellent! How fortunate you are 0 Abul Hasan! Now you have become my master as well as of all the Muslims.' This all happened 1,400 years ago. But alas! The events following the death of the Prophet took a different turn and Imam Ali was by-passed as the mawla or the leader of the Muslims.

   Various reasons have been given for this, including:

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   1. By mawla the Prophet meant 'friend.' It is difficult to accept this. Would the Prophet have stopped the whole caravan to declare his friendship with Imam Ali and to make friendship to Imam Ali obligatory?

   2. The Prophet did not appoint anyone and expected the Ummah to make a decision for itself. How can this be? Did the person who foresaw the fall of Khusrow and Caesar not see the plight of his Ummah after he was gone and not appoint a successor? And what of the occasions when he said: 'Whoever helps me today will be my successor' and 'Tomorrow I will give the standard of the army to the one who will be my successor'?

   There is far too much evidence to show that the Prophet did indeed appoint his successor. However, history took its own course and what happened cannot be undone now. As a result, we have two major schools of thought --- Sunnis and Shi'as. The followers of the two schools of thought are Muslims and this cannot be denied or challenged. The ways and means of co existence have to be identified. There has to be a healthy discussion between the two schools of thought with a view to increasing understanding between them. The declaration of kufr does not help the cause of understanding. The Muslims have far too many enemies. Let us make sure that our enemies do not use our differences, such as they are, to thwart our unity.

   The event of Ghadir has to be looked at from a positive Perspective. Ghadir should provide a means of uniting the Muslim Ummah and teach us lessons in leadership which are essential if Muslims are to once again achieve the position of eminence.

   Let the Eid of Ghadir, that we so enthusiastically celebrate the world over, be our pivot towards Islamic unity and leadership. Let our Sunni brethren present their viewpoints keeping in mind the two principles of Islamic unity and leadership.

   We would like to take this opportunity to thank Dr Abdulaziz Sachedina, Sayyid Muhammad Rizvi and Brother Husein

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Khimjee for their contributions. We would also like to thank Al-Tawhid Institute for allowing us to reprint the translation of A Study on the Question of Al-Wilaya by As-Shahid Ayatullah Muhammad Baqir al-Sadr.

Ghulam Abbas Sajan
President
Islamic Shea Ithna-Asheri
Jamdat of Toronto
July 11, 1990


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About the Author

   Ayatullah Muhammad Baqir al-Sadr was a well-known and widely respected figure throughout the Muslim world. His twin books Falsafatuna (Our Philosophy) and lqtasaduna (Our Economics) have been widely acclaimed as masterpieces in bridging the gap between Islamic tradition and contemporary Muslim intellectuals. He also wrote on Al-Usul al-Mantiquiyah Istiqra' (The Logical Foundations of Induction), Al-Bank al-Laribawi (Towards a Non-Usurious Islamic Bank), Al-Insan al-Mu'asir wa-I Mushkilah al-litimatiyah (Contemporary Man and Social Problems) and many other original works. His popularity was obviously unpalatable to the satanic Takriti clique in Iraq and both he and his numerous followers were continually harassed. He had been under intermittent house arrest since he declared his open support for the Islamic Movement in Iran and expressed the hope of bringing about a similar change in Iraq. Many of his close followers have been executed.

   Ayatullah al-Sadr, who was martyred in April 1980 with his sister Bint al-Huda by the tyrant Saddam Takriti, raised the banner of opposition to the regime in the glorious tradition of his predecessors going back to Imam Husayn, upon whom be peace, and took up the struggle in the Name of Allah, the Annihilator of Tyrants.

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Chapter 1

A Study on the Question of Al-Wilaya


By As-Shahid Ayatullah Muhammad Baqir al-Sadr

   Praise be to Allah, the Lord of the Worlds, and prayers and peace be upon Muhammad and his Family (Ahl al-Bayt).

   Some modern scholars view Shi`ism as an accidental manifestation in Islamic society, and see the Shi`a as a part of the main chorus of the Islamic community; a result of the events which took place with the passing of time and of specific social developments, which in turn led to the formation of a special sectarian attitude within this larger body, and then gradually expanded into a sect. Having assumed this fact, these scholars disagree as to the actual events and developments which led to the growth of this manifestation and to the birth of this sect. Some assume that the supposed political activities of `Abd Allah ibn Saba` formed the basis for the formation of the Shia. Others, however, attribute the appearance of Shi`ism to the khilafah of Imam Ali, prayers and peace be upon him, and to the political and social position which was established during that era, according to the events which took place. While others assume that the appearance of the Shia was hidden in events which occurred later than this in the historical process of Islamic society.

   What has encouraged many of these scholars to the assumption

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and the belief that Shi`ism was an accidental manifestation in Islamic society is, in my opinion, the fact that the Shi`a in the early times only constituted a small part of the whole Islamic community. This fact has given them the impression that non Shi`ism was the original foundation of Islamic society, and that Shi`ism was an accidental and exceptional manifestation, whose causes must lie in the development of the parties opposed to the situation of the day.

   However, it is hardly logical to define principles or exceptions, or bases and deviations, according to largeness or comparative fewness of numbers, and it is erroneous to consider non-Shi`ism as the basis according to its large numbers, and to consider Shi`ism as a deviant, accidental manifestation because this disagrees with the fundamental nature of doctrinal divisions. We have often found a particular doctrinal division within the development of a single religion founded upon the basis of some difference in the definition of the tenets of that religion without there being two equal doctrinal divisions according to numbers. Yet they may be equal according to their purity of origin and equally expressive of the religion, while differing as regards to its basic character. Thus it is not in any way permissible for us to construct our conceptions of the internal doctrinal divisions within Islam, of the Shi`a and others, according to numerical strength.

   Similarly, it is not permissible for us to link the birth of the Shi`a presentation of Islam in the development of Islam with the birth of the word `Shi`a' or `Shi`ism' (al-Tashayyu as a technical term or special name for a clearly defined group of Muslims; for the birth of technical terms is one matter and the growth of conventions and presentations is quite another.

   Even if we did not find the word `Shi`a' in the normal language used during the lifetime of the Prophet, may Allah bless him and his family and grant him peace, or after his death, this would not mean that the Shi`a presentation of Islam and its attitudes did not exist. It is in this spirit that we must deal with the

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question of Shi`ism (al-Tashayyu) and the Shi`a, and answer the two following questions:

a) How did Shi`ism come into existence?
b) How did the Shi`a appear?

How Shi`ism came into existence

   As for the first question, we can regard Shi`ism as a natural consequence of Islam, and as a representation of the presentation of Islam which it was obliged to attain if it was to protect its healthy growth.

   We can in fact infer a logical inference to this presentation of Islam from the faith which the Prophet commanded, according to the nature of its formation and the conditions which surrounded it. The Prophet was assuming the leadership of a revolutionary faith, and inducing radical transformations of the customs, structures and concepts of society. The path for such a task of transformation was obviously not a short one, but was rather long and protracted because of the vast spiritual divisions between jahiliyya and Islam. The faith which the Prophet practiced had to begin with the jahili man and raise him to new institutions, thus converting him into an Islamic man who could carry the new light, and uproot the trunk and roots of jahiliyyah from his heart and mind.

   And the Great Leader made astonishing headway in the task of transformation in a very short time, but it was necessary for this task of transformation to continue on its way even after the death of the Prophet, who knew that his death was near some time before it actually occurred and he disclosed this openly in `The Pilgrimage of Farewell' (Hajjat al-Wada); so his death was not unexpected.

   This means that he had ample time to contemplate the future of the faith after his demise, even if we disregard the factors of contact with the Unseen and the divine protection for Islam stemming from revelation. In light of this we can see that the Prophet had three possible paths before him to ensure the

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proper consequences of the future of the faith.

The First Path

   The first path would have been to adopt a passive attitude towards the future, and to be content with the part which he had played in leading and directing the da`wah during his lifetime, leaving its future to circumstance and chance.

   It is of course unthinkable to attribute such passivity to the Prophet because it grows from two different possibilities, neither of which can be leveled against the Prophet. The first possibility is the belief that such passivity and disregard would have no effect upon the future of the da'wah, and that the Ummah which would follow his da`wah would be capable of acting independently in a manner which would protect the da'wah and ensure it against deviation.

   But this belief is totally indefensible, and indeed the essential nature of things would seem to indicate the opposite, because the da`wah was by its very nature a radical and transformatory factor, which aimed at building a new community from which all jahili principles would be removed. It was, however, also prone to dangerous possibilities when deprived of its leader and of all guidance. And such perils were sure to arise if no allowances were made for the vacuum left by the Prophet's death, which would leave the Ummah without any guidance, and from the subsequent needs of the Ummah to adopt an extemporaneous attitude in the shadow of the massive difficulties posed by the death of the Prophet. Had the Prophet left the Ummah without any guidance regarding the development of Islam, it would have had to face the problem of conducting itself without its leader while facing the most dangerous issues ever to confront Islam without possessing any prior experience thereof. Such a state of affairs would also have required that the Ummah adopt an immediate policy as to how to conduct itself in spite of the danger posed by the problem, because the vacuum could not be allowed to continue. And this speedily-arranged policy would have had to be instituted just when the Ummah was suffering the

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staggering shock of losing its Great Leader. This shock must obviously have shaken the foundations of logical thought and exacerbated any disorders, and it was perhaps this shock that forced one of the sahaba to announce that the Prophet had not died and would not die.

   These are the dangers which might have arisen from any religious immaturity on the part of the sahaba, who had not yet attained the standard at which the Prophet could feel satisfied, of a reasonable reaction to the khilafah after his death, within the religious framework of Islam, and of their ability to overcome the hidden contradictions which existed, and continued to exist, in the minds of the Muslims, regarding their divisions into the Muhajirun and Ansar, Quraysh and the rest of the Arab tribes of Makkah and Medina.

   There are also the dangers which arose from the existence of anonymous factions within the Ummah who acted treacherously from the time of the Prophet onwards. This is the faction which the Qur'an calls the munafiqun (hypocrites). When we add to them the large numbers who converted to Islam after the conquests, becoming Muslims for material gains and not out of spiritual awakening, we can begin to assess the danger posed by these groups, who would find a chance to grow and expand in the vast vacuum which would result from the absence of the guiding leadership.

   Obviously the acceptance of such a perilous position after his death could not be envisaged by any ideological leader, let alone by the Seal of the Prophets.

   Indeed Abu Bakr was loathe to leave the arena without ensuring a positive future for the government by the appointment of one who could fully comprehend and control its affairs...

   Similarly, the people rushed to Umar when he was struck down saying: O Leader of the Faithful, if you would only set out a covenant,1 fearing the vacuum of authority which the khalifah
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1 Tarikh al-Tabari, 5/26.

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would leave behind him, in spite of the political and social concentration which the da'wah had attained during the 10 years following the death of the Prophet. And Umar designated six people to calm their fears. Umar recognized the extent of the danger posed by the circumstances of as-Saqifa, and the possible complications which might have arisen from the improvised nature of the khilafah of Abu Bakr, when he said: `The appointment (ba` yah) of Abu Bakr would have been a fatal mistake had Allah not protected us from its evil.'2

   Abu Bakr himself regretted the speed with which he had accepted authority and taken over its difficult problems, although he had sensed the danger of the situation and the necessity for a quick solution, when he said, when blamed for accepting the authority: `Indeed the Messenger of Allah had died and the people 3had only just emerged from jahiliyyah. So I feared that they would be subject to temptations, and my associates encouraged me therein'

   If all this is true then it must also be evident that the Pioneer and the Prophet of Islam felt the danger of a negative attitude more acutely, and understood the exact nature of the situation and needs of the task of radical transformation, which he had instigated in the Ummah so newly emerged from jahiliyyah, more profoundly than Abu Bakr.

   The second possibility which could explain the passivity of the Leader towards the future and progress of Islam after his death is that he did not seek to protect Islam from this peril, although aware of the great danger posed by such a stance, because he viewed Islam advantageously and was only interested in protecting it during his lifetime, so that he could receive benefits and gains from it while uninvolved in its future protection after his death.

   This explanation is unthinkable in the case of the Prophet, or even if we do not regard him as a Prophet, closely involved with
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2 Sharh al-Nahj of Ibn Hadid, 6/46.

3 Tarikh al-Tabari, 3/20.

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Allah, May He be Praised and Exalted, in every aspect of Islam, and simply consider him as a leader passionately committed to his cause similar to any other. We cannot cite any example of a totally devoted leader who sacrificed himself in the interests of Islam as did the Prophet until the last moment of his life. In fact his whole career proves this point, and even when on his deathbed and suffering greatly from his illness he was deeply concerned with a campaign which he had planned, and the force which he had dispatched under Usama, and ordered them saying: 'Stand ready with Usama's forces! Convoke the forces of Usama! Send out Usama's contingents!' He repeated this although losing consciousness from time to time.4 For indeed the concern of the Prophet regarding this military campaign alone was so profound that he expended all his efforts upon it even on his deathbed, and although he knew that he would die before he could reap the rewards of this campaign, he did not allow this to interfere with his tusk even until his last breath. So how can we even consider the opinion that the Prophet was neither preoccupied with the future of Islam, nor planning against the expected dangers which would confront its safety after his death?

   Finally, during the lifetime of the Prophet there is one act which is itself sufficient to negate the first assumption, while also proving that the Prophet was by no means passive towards the future of Islam, nor unaware of the dangers therein or un concerned thereby. Furthermore, this act has been related in the authentic works of both the Sunni and Shi`a Muslims. It is that Umar aI-Khattab was amongst a group of men in the house when the Prophet, who was about to die, said: `Bring me parchment and pen so that I may write something for you after which you shall never go astray'5

   In fact this act of the Prophet, which is generally viewed as authentic, illustrates clearly that he was deeply concerned about
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4 Tarikh al-Kamil of Ibn Athir and others.

5 Musnad Ahmad, 1/300; Sahih Muslim, Vol 2, at the end of AI-Wasaya; and Sahih al-Bukhari, Vol I, Kitab as-Salh.

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the dangers which had to be faced in the future, and recognized the need to plan ahead so as to protect the Ummah from deviation, and save it from inattentiveness and disintegration. It is thus totally impossible to substantiate any claim of passivity leveled against the Prophet.