Imâm Ahmad narrated on the authority of Anas Ibn Mâlik who said: “Jibreel came to the Messenger of Allâh one day, when he was sitting on his own feeling sad and bleeding after being hit by some of the people of Makkah. Jibreel asked him: “What iswrong with you?” He said: “Those people did so and so to me”. Jibreel then said to him: “Would you like me to show you a sign (from Allâh)?” The Prophet said to him: “Yes”. Jibreel said to him: “Look at one of the trees down at the other end of that valley”. And then he said: “Call it”. The Messenger of Allâh did, and so the tree came walking and stood before him. Jibreel then said to him: “Command the tree to go back”. Thereupon the Prophet commanded it and it went back to its place. The Messenger of Allâh then said: “That is sufficient for me ”
The Messenger of Allâh calls a palm tree which responds to his call:
Imâm Ahmad narrated on the authority of Ibn ‘Abbâs who said: “A man from Banî ‘Âmir came to the Prophet and said: “O Messenger of Allâh! Show me (the seal) which is between your two shoulders, I am one of the most knowledgeable people in medicine”. The Messenger of Allâh, then said to him: “Shall I show you a sign?” The man said: “Yes”. The Messenger of Allâh then looked at a palm tree and said to the man: “Call that bunch of dates (on the palm tree)”. So, the man did and the bunch of dates came jumping between his hands. The Messenger of Allâh then said to it: “Go back”and so it went back to its place. The man then said: “O Banî_’Âmer (tribe of ‘Âmer) I have never in my life come across a magician who is more skilful in magic than that man”.³7 In another narration by Imâm al-Baihaqî, Ibn ‘Abbâs said: “The man then said: “O Banî ‘Amer! By Allâh I will never belie him in anything he says”. And in another narration reported also by Imâm al-Baihaqî, Ibn ‘Abbâs said: “The bunch of dates came down the palm tree until it fell on the ground, and kept on jumping until it came between the hands of the Prophet. When the Messenger of Allâh ordered it to go back, it then went back to its place on the palm tree. The mur then said: “I testify that you are the Messenger of Allâh”, and he embraced Islâm “.
श्रीमान् मौलवी हिसामुद्दीन अहमद साहब फजली रईस सरादा जिला मेरठ लिखते हैं कि इलाही बख्श साहब १८९२ में बाराबंकी में डाक्टर थे। उन्होंने अपने शिष्य होने की घटना जो मुझसे बताया वह इस प्रकार है । डाक्टर इलाही बख्श पूज्य साहब को एक शरीयत के विपरीत चलने वाले फकीर मानते थे। उनके भाई पूज्य हाजी साहब से शिष्य होना चाहते थे । डाक्टर के रोकने के पश्चात् भी उनके भाई शिष्य हो गये और देवा शरीफ से लौटते समय हाजी साहब ने एक कागज प्रदान किया जिस पर कुरान की आयत लिखी हुई थी। इस आयत में मृत्यु का वर्णन था डाक्टर का ब्यान है कि जब मेरे भाई की मृत्यु हो गई तो मुझे स्वयं हाजी साहब पर अकीदा (ईमान) हो गया ।
फ़ज़ल अलीशाह डिप्टी कलेक्टर के शिष्य होने की घटना
फ़ज़ल अली साहब डिप्टी कलेक्टर बड़े हास्य स्वभाव के मनुष्य थे। अंग्रेजी शिक्षा के प्रभाव के कारण पीरीमुरीदी ( गुरू-शिष्य सम्बन्ध ) का परिहास किया करते थे। मिर्जा कासिम जान से उनका बड़ा मेल था । जब भी गुरू-शिष्य सम्बन्ध की कोई बात सुनते हंसी में उड़ा दिया करते थे। मिर्जा कासिम जान केवल इतना ही कहकर रह जाते कि यदि यही विचार है तो पूज्य हाजी बाबा के सम्मुख चले जाओ। एक बार अजीजुद्दीन साहब के साथ फ़ज़ल अली भी देवा शरीफ आये, हाजी साहब ने दोनों से हाथ मिलाया और दोनों की पीठ पर घूंसे लगाये। अजीजुद्दीन साहब तो अपनी कोठी को चले गये किन्तु फ़ज़ल अली साहब की दशा विचित्र हो गई। भाव विभोर हो हम लोगों से कहने लगे कि हमको शिष्य करा दो। हमारे घर वालों को भी शीघ्र लाकर हाजी बाबा की गुलामी में डाल दो। उनके अनुरोध पर हम लोगों ने महामना हाजी बाबा की सेवा में प्रार्थना किया कि फज़ल अली साहब शिष्य होना चाहते हैं और प्रीतिभोज का निमन्त्रण भी देते हैं। हुजूर वारिस पाक ९ बजे दिन को फ़ज़ल अली साहब के मकान पर विद्यमान थे और सर्वप्रथम महिलायें शिष्य हुईं और सभी नौकर चाकरों को चेला बनवा लेने के पश्चात् डिप्टी कलेक्टर से मिले। पूज्य हाजी बाबा ने हाजी अवघट शाह से पूछा ‘कौन है ?’ उन्होंने अर्ज किया कि सैय्यद अब्दुल गनी के पुत्र सैय्यद मोहिउद्दीन हैं। फिर पूछा गया ‘क्यों आये हैं ?’ लोगों ने कहा परीक्षा देकर आये हैं। यह सुनकर हाजी बाबा ने कहा ‘पास हो गये।’ फिर कहा गया कि अभी परीक्षा देकर आये हैं। आपने कहा ‘तुम क्या जानो ? यह पास हो गये। अतः वह पास हुए। जब सैय्यद मोहिउद्दीन ने तीसरी बार हुजूर का दर्शन किया तो हुजूर ने पुनः कहा ‘अभी तो और पढ़ोगे।’ अतः ये बी० ए० करके इंग्लैण्ड गये और बैरिस्टर की डिग्री लेकर भारत वापस लौटे। पाश्चात्य शिक्षा और सभ्यता के होते हुए भी हुजूर वारिस पाक का प्रेम आपके हृदय में भरा हुआ था। यह चमत्कार पूज्य हाजी वारिस पाक का था कि जिसके ऊपर आपकी दृष्टि पड़ जाती थी वह अपनी कामना अवश्य पूरी करता था और सरकार वारिस पाक को हो जाता था ।
शेख़ हुसेन अली साहब का शिष्य होना
शेख़ हुसेन अली साहब नवाब वारसी अपने शिष्य बनने की घटना स्वयं लिखते हैं कि एक बार मैं अपना मकान बनवा रहा था। मकान पूरा होने के लगभग था। संयोग से पानी बरसा और मकान का कुछ भाग गिर गया। मैंने याचना किया कि ऐ शाह हज़ात अब्दुर्रज़्ज़ाक बाँसवी रह० ! आप दुआ करें कि मेरा मकान बन जाये। मैं सो गया। मेरा पुत्र जो अभी चार वर्ष का था रोगग्रस्त हो गया। रात को मैंने स्वप्न में देखा कि पूज्य हाजी साहब कहते है कि हुसेन जाओ फुलवारी में खीरा लगा है तोड़ लाओ। मैं गया तो देखा कि खीरा टूटा पड़ा है। लौटकर मैंने कहा कि खीरा टूटा पड़ा है और खाने के योग्य नहीं है। हुजूर ने कहा ‘जाने दो ख़ुदा इसका बदला देगा और खीरा उसकी दवा होगा।’ प्रातः वह पुत्र मर गया परन्तु मुझे कोई दुःख नहीं हुआ। एक वर्ष पश्चात् पुनः पुत्र हुआ उसका नाम वाजिद अली रखा। चार वर्ष पश्चात् इस लड़के को भी वही रोग हुआ। बाराबंकी, फैजाबाद इत्यादि स्थानों पर इस लड़के वाजिद अली का इलाज कराया किन्तु कुछ भी लाभ नहीं हुआ। मैं रौना से गदिया लाया जहाँ वाजिद अंली की ननिहाल है। तब तक एक औरत खीरा बेचती हुई वहाँ आई और महिलाओं ने खीरे खरीदे। संयोग से कुछ बीज और खीरे के अंश पलंग पर पड़े रह गये। उस रोगी बच्चे ने कुछ बीज उठाकर मुँह में रख लिया। मैंने इस क्रिया को देखा किन्तु कुछ लजाने के कारण मैंने कुछ नहीं कहा। उस समय से बच्चे का कै और दस्त दोनों बन्द हो गया और बहुत प्रसन्नचित्त दिखाई देने लगा। मेरी पत्नी ने मुझसे कहा कि बताओ बच्चा कैसे अच्छा हुआ ? मैंने कहा कि जब आप बातों में संलग्न थीं ये खीरे के बीज खा गया और तब से इसका रोग दूर हो गया है। मेरी पत्नी ने कहा कि क्या तुमको याद नहीं वह स्वप्न ? हाजी साहब ने कहा था कि खीरा बच्चे की दवा होगी। तब मुझे याद आया । उसी समय दो खीरे मंगाकर खिलाना आरम्भ किया। लड़का स्वस्थ हो गया। कुछ दिनों पश्चात् फिर वाजिद अली बीमार हुआ और फिर खीरा खिलाया गया तो वह रोग मुक्त हो गया।
संयोग से एक दिन शेख हुसेन अली ने यह कहा कि अल्लाह की कसम यदि हाजी साहब नबाबगंज में मिल जायें तो बिना शिष्य हुए खाना नहीं खाऊंगा। आगे चलकर मैं बड़ा दुःखी हुआ। पश्चाताप करने लगा कि हमने ऐसे महान और आदर युक्त संत की परीक्षा लेने की बात क्यों कह डाली? मेरे लिए स्वप्न की बात क्या कम थी ? नवाबगंज में एक दुकान से कुछ कपड़े खरीद रहा था तब तक देखता हूँ हाजी साहब पालकी पर सवार चले जा रहे हैं। मैंने दौड़ कर सलाम और बन्दगी किया । हुजूर ने पालकी रोकवा दी और कहा ‘क्यों दिल एक है ?’ मैंने आग्रह किया मुझे चेला वना लें। आपने फिर कहा ‘दिल से एक हैं।’ मैं लजाया हुआ खड़ा रहा कि हुज़ूर पाक ने कहा ‘तुम्हारी कुछ सजा होनी चाहिये। अच्छा जाओ! गदिया से मनसब अली को अपने साथ लेकर सतरख आओ।’ मैंने प्रार्थना किया कि मैंने कसम खाया है कि जब तक शिष्य नहीं हो लूँगा खाना नहीं खाऊंगा। हुज़ूर ने कहा ‘सतरख में खाना ।’ आदेश की पूर्ति हेतु गदिया से शेख मनसब अली को अपने साथ लेकर 4 बजे सन्ध्या सतरख उपस्थित हुआ। पूज्य हाजी बाबा ने मुझको देखते ही खाना मंगवाया और रखवा कर कहा ‘अब खान सामने हैं। धैर्य रहेगा। आओ शिष्य हो जाओ।’ जब मैं शिष्य होने के लिये समीप पहुँचा। आप ने फिर वही शब्द दुहराया ‘दिल से एक हैं।’ मैंने क्षमा याचना किया। हुजूर ने कहा ‘हम तुमसे बहुत प्रसन्न हैं। वह मुरीद (शिष्य) क्या जो पीर ( गुरू) को जाँच कर मुरीद (चेला) न हो, वह गुरू क्या जो समय पर काम न आये ? ऐसा पीर वह कष्ट है जो दुखदाई है।’ शिष्य हो जाने के पश्चात् कहा गया कि अब हमारे सामने भोजन करो। यह आपकी उत्तम आन्तरिक शक्ति है जो निकट और दूर समान देखे ।
मुस्तकीम हकीम महमूद शाह साहब का शिष्य होना
अली फतेहपुरी लिखते हैं कि मुस्तकीम शाह के पूर्वज काबुल से हिन्दुस्तान आकर अवध के नवाब के यहाँ नौकरी कर लिये थे। फतेहपुर, जिला बाराबंकी में निवास करते थे। ये लोग इतने नये आने वाले थे कि उर्दू न बोल पाते थे और न समझ पाते थे । हुजूर वारिस पाक जब फतेहपुर आते तो अपने नियमानुसार एक भिश्ती (पानी ढ़ोने वाले) के यहां रहते थे। यद्यपि उस समय मुस्तकीम शाह साहिबा के यहाँ परिवार से कोई भी सरकार वारिस पाक का शिष्य नहीं हुआ था। चूंकि हुजूर की दृष्टि में प्रत्यक्ष-अप्रत्यक्ष दोनों समान था। कोई बात छुपी न थी, निकट दूर सभी आपके लिये बराबर था। अतः अपने प्रेमियों को अच्छी तरह प्रारम्भ से ही जानते पहचानते थे। सरकार वारिस पाक बिना परिचय ही मुस्तकीम शाह साहिबा के घर पधारे और मुस्तकीम शाह साहिबा के निकट जाकर बैठे। उसी समय, उनके पिता ने जो कन्धारी थे एक अपरिचित आदमी को अपने घर में बैठा देखकर क्रोध में आ गये और तलवार लेकर इस निमित चले कि दोनों की गर्दनें उड़ा दें किन्तु कुछ विचारों के अधीन खड़े हो गये और सोचा जब यह आदमी नीचे उतरे तब इसकी गर्दन उड़ा दूं । हुजूर वारिस पाक उनके सामने से चले गये किन्तु वह चुप खड़े रहे। उनको अपने कर्तव्य का ज्ञान ही नहीं रहा । कई बार आने जाने के पश्चात् पूरे घर वाले हुजूर वारिस पाक के अनुरागी हो गये और उस परिवार का प्रत्येक’ व्यक्ति आपका शिष्य हो गया।
The researcher who examines the life of the Holy Prophet’s grandson, Imam Hasan and his brother, Imam Husayn [a], can’t help drawing the conclusion that they enjoyed a high level of education and spiritual and ideological upbringing, which no other person had won next to their grandfather [s], mother and father [a].
The imprints of the revelation and Divine care marked their characters, in all its aspects, ingredients and angles. They were highly refined and brought up in line with Islam’s teachings by their grandfather, the Messenger of Allah [s], their father, Imam Ali [a], and their mother Fatimah Al-Zahra [a], through excellent examples and direct daily guidance.
Although they lost both their grandfather and mother at an early age, their upbringing suffered no interruption. Their father, Imam Ali bin Abi Talib [a], the disciple of the Messenger of Allah [s], and the graduate from the school of Divine revelation, who was the beacon for the people, was alive, throwing his shade over them. There is no doubt that Imams Hasan and Husayn [a] wound up in the stage of Divine preparation.
They were prepared to shoulder the responsibility of the Divine message, in form and content. The ultimate result was that both Imams Hasan and Husayn [a] became Islam personified, walking on the earth.
As the ingredients of the characters of the two Imams were the same, they were singular in their behaviour, march, steps and goals, which were Islamic in their entirety.
When The Prophet of Islam (s.a.) started his journey towards Madina after the Haj, there were approximately 100,000 persons in the entourage who hailed from various towns and villages. Some people wanted to travel to Madina with the Prophet (s.a.) before they disbursed towards their respective homes. There were others who would leave the caravan when they reached the places from where they were to take diversion towards their homes. As the homes of the people were getting nearer, they advanced faster. Some of them were very happy that they were returning safely after performing the pilgrimage and some others were morose that the felicitous journey was coming to an end. The caravan was moving smoothly when at a place about three miles from Hajfa there was a thorny valley that is known as Ghadeer e Khum. The Prophet (s.a.) ordered the caravan to halt there. This was such a sudden and unexpected order that the people were rather surprised. The surprise was more because the place was not for the halting of caravans. There was no provision for shelter from the sun in the place.
The purpose of stopping the caravan was that the Prophet (s.a.) wanted to communicate to the Muslims an important Commandment of Allah. This was the most appropriate place and time because very soon the crowds would disburse and proceed towards their respective homes. People from all the places were there and it was the best occasion to disseminate the important message to all the nooks and corners of the Islamic domain. There was another valid reason to stress the importance of the message that Ghadeer e Khum was not a regular station for rest and recuperation of the caravans. They were asked to stop there specifically because something very vital was to be communicated to them. They were eagerly and patiently waiting to hear about the important Commandment of Allah.
Prior to this the Dawat e Ashira was in a small group of close persons from Bani Hashem, and during the Ghazwa e Tabook and the Propagation of the Surat al Bara-at the Prophet (s.a.) had subtly indicated about the succession that was sufficient for any intelligent person to know that Ali (a.s.) was the person he desired to succeed him as his Vicegerent. On the other side were the persons who didn’t like even small matters of import assigned to Ali (a.s.). How was it possible for them to bear with the declaration of Ali (a.s.) as the Prophet (s.a.)’s Successor! The Prophet (s.a.) was fully aware of this tendency in some persons. He was reading from their faces their inner feelings concerning Ali (a.s.) and their actions strengthened his conviction about their thinking and knew that they would bring about all sorts of impediments in the matter of the succession. He wished that there should be a positive Command from Allah in this regard and He fulfilled his wish thus:
“Ya ayyuhal Rasool balligh ma anzal ilaika min Rabbik wa an lam tafal fama balaghta risalat wallaho yasemak min an naas.
“O Prophet (s.a.)! Communicate the Command that has been revealed towards you from your Creator. If you don’t do this, it will be like you have not communicated any Message. Allah will protect you from the peoples’ wickedness.”.
Allama Qazi Shaukani writes:
“An Abu Saeed al Khudri qaal nazalat haadal ayat ya ayyuhal Rasool balligh ma anzal ilaika ala Rasool Allah Yaum Ghadeer Khum fi Ali ibne Abi Talib’
“Abu Saeed Khudri says that the verse “Ya ayyuhal Rasool balligh maa inzal ilaika” was revealed in Ghadeer e Khum concerning Ali ibne Abi Talib (a.s.)”
Ref: Fath al Qadeer, Vol 3, Page 57
After receiving this implicit Command, there was no scope for any delay in communicationg the contents to the Ummat. The Prophet (s.a.) dismounted from his camel and others too followed suit. On the shouting of the slogan of Hai aala khairil amal those who were going ahead turned back and the stragglers hurriedly came forward. They all gathered in that desert wilderness. It was midday and the winds were scorching hot. Barring some thorny Acasia bushes there was no greenery around. The Companions took off their cloaks and tied them round their limbs.and sat down intently listening on the burning sands. The Prophet (s.a.) asked his men to improvise a pulpit by stacking saddles of the camels one over another between two Acasia bushes. He then ascended the pulpit. Zaid ibne Arqam says:
“Qam Rasool Allah yauma feena khatiba bema yadyi khama bain Makkat wal Madinat fahamd Allah wasna alaihi wa waazwa zikr summa qaal amma baad ala ya ayyuhal naas fa annam ana basher yushak an yaati Rasool Rabbi fa ajeeb wa ana taarik feekum al thaqalain awwalahuma Kitab Allah fihil hadi wan noor fakhazu be Kitab Allah wastamsaku afhas ala Kitab Allah wa raghab feehe summa qaal wa ahl e Bayti azkar kum Allah fi Ahl e Bayti azkar kum Allah fi Ahl e Bayti azkar kum ALLAH fi Ahl e Bayti
“The Prophet of Islam (s.a.) stood at the dried lake, Ghadeer e Khum, which lies between Makka and Madina, and after Praising Allah and sermonizing the gathering, said, ‘ O People! I am a mortal human being and the time is not far when the Messenger will come from Allah and I shall have to abide by the Call! I am leaving behind with you two weighty things, one is the Book of Allah which has radiance and Guidance. Keep holding it firmly!’ He stressed on the need of the people holding fast to the Book of Allah. Then he said, ‘The second weighty thing that I leave with you are my Ahl al Bayt.I Remind you of Allah regarding the Ahl al Bayt! I remind you of Allah regarding my Ahl al Bayt! I remind you of Allah regarding my Ahl al Bayt!””
Sahih Muslim, Vol 2, Page 279
After these introductory words the Prophet (s.a.) called three times in a high pitch, “Alast awla bekum minkum be anfusukum- Don’t I have more right over you than you have yourself?!” The gathering assented in unison, “Allahumma bala – Of course! It is so!” After obtaining this assent from the people, the Prophet (s.a.) raised Ali (a.s) by putting his hands under his arm pits and said:
“Ya ayyuhal naas! Innallaha maulahi wa ana Maula al Momineen wa ana awla behim min anfusahum faman kunta Maula fa haaza Maula allahumma wale man wala wa aade man aadah” “O People! Allah is my Maula (Master) and I am the Maula of all the Momins, I have more right over them than their selves (Nafs)! Remember of whomsoever I am the Maula, he too is their Maula! O Allah! Be a friend to one who befriends him and be an enemy of one who is his enemy!”
Ref: Sawaiq Mohraqa, Page 41
Ibne Abd al Barr writes:
“Qaala yaum Ghadeer e Khum man kunto maula fa Ali Maula Allahumma wale man walaho wa aad e man aadaho”
“The Prophet (s.a.) saidd on the Day of Ghadeer e Khum, ‘Of whom I am Maula, this Ali (a.s.) too is his Maula! O Allah! Whosoever befriends him, be his friend; be the enemy of those who have enmity for him!” Isteaab, Vol 2, Page 460
After this announcement the Prophet (s.a.) descended from the makeshift pulpit and offered the Duhr Prayer in congregation. After the prayers he went into his tent and asked people to go to Ali (a.s.)’s tent in groups and congratulate him on his appointment to the august position. Therefore the Companions met him and gave their felicitations. The Prophet (s.a.)’s Consorts and other ladies too expressed their happiness over the event. Hazrat Omer’s words of praise are an indelible part of the History:
“Hanialak ya Ibne Abi Talib! Asbahat wa amsait maula kullo Momin wa Mominat!”
“Felicitations O son of Abu Talib! You have become the Maula of every Momin and Momina!”
Ref: Masnad Ahmed Hanbal, Vol 4, Page 281
While the people were felicitating Ali (a.s.), Jibraeel came and gave the good news of Completion of the Faith and the Fulfilment of the Blessings: “Al yauma akmalta lakum Deenakum wa atmamta alaikum nemati wa razaita lakum al Islam Deena”
“Today I have perfected your Faith in sll respects and fulfilled My Blessings on you and preferred the Faith of Islam for you!” Jalal uddin Siyuti writes
“An Abi Saeed Khudri qaal lema nasb Rasool Allah alia Yaum e Ghadeer e Khum fanaadi lahu bilwalayat habt Jibraeel alaih behaaza al ayat al yauma akmalta lakum deenakum. “”
“Abu Sayeed Khudri says, ‘When the Prophet (s.a) raised Ali (a.s.) in his place at Ghadeer e Khum and announced his Wilayat, Jibraeel came to the Prophet (s.a.) with the Verse ‘Al Yauma akmalta lakum Deenakum. Ref: Tafseer Durr eMantur, Vol 2, Page 259
The tradition of Ghadeer has been narrated in continuity and is free of any doubt whatsoever. None could refute it. But people have been making some interpretations to dilute its importance. Ilm al Huda Syed Murtaza has said that refuting the event of Ghadeer is like denying the existence of the Sun and the Moon! Allama Muqbali has said that if the event of Ghadeer is not certain, then there is nothing certain in the Deen! The narrators of both the schools agree that the Prophet (s.a.) addressed a huge gathering of Muslims and took oath of their allegiance to himself. Then he told them that for whomsoever he was the Maula, Ali (a.s.) too was the Maula. But efforts have been made to interpret the meaning of the word Maula to hide the fact of the matter. Because if they accepted that Ali (a.s.) had the same status for the Ummat as did the Prophet (s.a.), the plan of some people to manipulate the succession and the event of Bani Saqifa would have failed. Therefore they attach the meaning of friend to the word maula. Sometimes they say that it means supporter and helper. But it is a matter of conjecture that the Prophet (s.a.) had to hold the crowds eager to reach their homes in that hot desert to communicate the message of help, support anf friendship?!. The message was of such import that he didn’t want it communicated to their homes through individual couriers and wanted to convey in the huge gathering of the Momins. At that time a part of the Caravan was staggering far behind and another group was advancing fast in front and reached Hajfa, about three miles ahead. He ordered both the groups to assemble in the hot desert and started his talk only when all had arrived. Then the Prophet (s.a.) took an oath from the large gathering that he had complete right over each and every individual in the Ummat. When they assented in unison, the Prophet (s.a.) said that Ali (a.s.) too was their maula with the same rights as himself. No intelligent person will agree that the Prophet (s.a.) went through all the inconvenience and trouble at that extremely hot place just to stop people and tell them that if he was their friend and supporter, Ali (a.s.) too was the same! There wasn’t any need for him to announce about the friendship because the Holy Quran had already proclaimed:
“Al momenoon wal mominaat baazuhum awlia baaz.” “Momineeen – both men and wor are frien to eachother.
The announcement was not necessary just to create or strengthen friendship between all the Momins. That was already expected and mandated by Allah. The purpose was that there were pressure groups in the Ummat and Allah had also said “Wallaho yasemuk min an naas – Allah will save you from the mischief of men”.This mischief was not only external but also frm the inside. and therefore the announcement was made so forcefully. In fact this announcement was the echo of the announcement that the Prophet (s.a.) made to the small group of Bani Hashim twenty years ago at the Feast of Ashira:
“An haada aqi wa wasi wa khalfati feekum fa asmaoo lahu wa atiyu.” “This is my brother and my heir and succerssor. Hear him and obey him!”
–Tareeq e Kaamil, Vol 2, Page 42
This announcement not only cleared the matter of the Caliphate but its importance in all the propagation of the Faith carried out by the Prophet (s.a.). Although the Prophet (s.a.).had from his Annunciation to Migration and then till Hajjat al Wida spelled out the commandments that were revealed from time to time. The Muslims implicitly started following these commands as and when they were communicated to them. Therefore they started offering mandatory prayers, fasting during the month of Ramadan, participated in the Jehad and came in hordes for the Haj. But the Verse “Wa in lam tafal fama balaghta Risalat – If you don’t do this, it will be as if you have not delivered any message at all”, proves that all the earlier commands would be ineffective unless the last and final commandment was communicated to the Ummat. This means that the 23 years of the Prophet (s.a)’s Mission depended on its completion on the conveyance and fulfillment of the last Commandment Revealed at Ghadeer e Khum.
If this message was not communicated, the task of Prophethood would have remained incomplete. Two things become evident from this. One is that this Commandment is the principal and foundation (Asal wa asas) of the Faith of Islam. The other tenets have a secondary, though mandatory, nature. As a supertstructure cannot stand firm, like a house of cards, without a strong foundation, so also this Commandment is the foundation of the Faith of Islam.
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 