Before Iran’s Islamic Revolution, the late martyr, Mortaḍā Motahharī wrote a detailed article about ʻAllāmahAmīnī’s book al-Ghadīrand proved that it’s a means for Islamic unity.
ʻAllāmahAmīnī, the author of the great encyclopedia, al-Ghadīr, which was a turning point in the history of research on imāmate and the progress and development of Shīʼī beliefs. He deepened the religious beliefs of the followers of the Ahl al-Bayt (‘a) in the contemporary era.
Today, we review a part of the statements of Āyatollāh Khāmene’ī, the Supreme Leader of the Islamic Revolution, about the personality of ʻAllāmahAmīnī and the precious book al-Ghadīr, that have a distinct view and analysis that arouses dignity and enthusiasm in the audience towards this book and its author.
Āyatullāh Khāminiʼī states in one of his
statements regarding this issue: But all Muslims should study what has been
written by contemporary Shīʻa researchers and great Shīʻa scholars. Their works
have been praised by the ʻulamā, intellectuals, and prominent figures of the
entire world of Islam. This is a reasonable request. They should not confine
themselves to their own sources. They should not deprive themselves of the
works produced by the scholars of other Islamic denominations. ʻAllāmah Amīnī’s
“Al-Ghadīr ” and the books written by the late Sayyid Sharaf al-Dīn are a
collection of religious realities. Ghadīr is an important historical event. In
many of his books, ʻAllāmah Amīnī cited tens of Sunni sources that narrate
Ghadīr the way Shia do. Ghadir has not just been narrated in our books. Some
people may disagree about the meaning of mawlā, but Ghadīr was a historical
event that established a criterion [for leadership]. It is obvious to all
Muslims and Muslim rulers that the Commander of the Faithful (ʻa) was a peak of
perfection.[1]
Martyr Motahharī and al-Ghadīr
Before the Islamic Revolution, Martyr Motahharī
wrote a detailed article about ʻAllāmah Amīnī’s book al-Ghadīr and
proved that this book is a means for Islamic unity. Some thought that the book
would be a source of disunity. He says, if we think righteously, act
righteously, and proceed carefully, this book could be a source of unity in the
Islamic world. Our Sunnī brothers can also refer to sources of al-Ghadīr
in an environment free of prejudice. Either they accept them or they don’t.
In both instances, whether they accept it or not,
it is certain that the issue of al-Ghadīr does not create any kind of
disagreement or dispute between those who accept it and those who do not accept
it. It does not cause disunity. It is the same for Shīʼahs. Shīʼahs should also
thank God that they were blessed by Him with this belief and knowledge of it.
It didn’t create a problem for those brothers who didn’t accept this truth, nor
did it refer, nor did it know, nor could it convince their minds. This does not
require conflict.[2]
Al-Ghadīr and Islamic Unity
Regarding the actual event of Ghadīr Khumm, it is
good for all people who are interested in the issues of Islamic history to know
that the event of Ghadīr Khumm was an undeniable event and wasn’t a doubtful
event. It is not only the Shīʻahs who have narrated it;Rather, Sunnī narrators
– both in the past and in the middle and later periods – have narrated this
story. That is, the same events that happened at Ghadīr Khumm during the
farewell pilgrimage of the Holy Prophet Muḥammad (ṣ).
Some of the large caravans of Muslims who had performed Ḥajj with the Prophet (ṣ) had gone ahead. The Prophet (ṣ) sent couriers to bring them back and stopped until those who remained behind arrived.A huge gathering was formed there.Some have said 90,000, some have said 100,000 and some have said 120,000 people were present in that gathering. In that hot weather, the people living in the Arabian Peninsula, many of whom were from deserts and villages and were used to the heat of the air, could not bear to stand on the hot ground. Therefore, they put their cloaks under their feet so that they could bear the heat and stand on the ground. This point is also mentioned in the narrations of the Sunnīs. In such a situation, the Holy Prophet )ṣ) stood up; He raised the hand of the Commander of the Faithful (ʻa) and held it before the eyes of the people and said: “Whoever I am the master of, ʻAlī (‘a) is also the master of, O, Allah! Whoever accepts ‘Alī’s guardianship, be his guardian, and whoever is hostile to him, be his enemy.”
Of course, these sentences have before and after. But the most important part is that the Prophet)ṣ) has raised there the issue of wilāyah– Islamic guardianship– formally and explicitly, and he specified and identified the Commander of the Faithful (ʻa) personally.As you must have heard and I also mentioned this, our Sunnī brothers have narrated this in their authentic books – not one, not two, in dozens of authentic books.The late ʻAllāmah Amīnī collected these. The issue of Ghadīr Khumm can also be a source of unity. Also, the late Martyr Motahharī has an article titled “al-Ghadīr and Islamic Unity.” He considers the book al-Ghadīr– which is about issues related to the event of Ghadīr Khumm– as one of the pillars of Islamic unity, which is true. It may sound strange, but this is the truth.[3]
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References
[1] Āyatullāh Khāminiʼī’s speech in a public meeting on the occasion of ʻīd al-Ghadīr on December 6, 2009.
[2]ĀyatollāhKhāmeneʼī’s Speech to People from Different Social Backgrounds on the Occasion of ʻĪd al-Ghadīr, January 8, 2007
[3] Āyatollāh Khāmene’ī’s speech at the Holy
Shrine of Imām ʻAlī ibn Mūsā al-Riḍā (ʻa),August 22, 2000.
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