'Understanding Ismailism' was first published
in English from Canada in 1988. Due to demand, it was reprinted in U.S.A.
and twice in Pakistan. Book's Urdu and Gujrati translations have also been
published from Pakistan.
-- the Sacred Book for
This Heavenly Book has been my Furqan - the Criterion,
It has showed me the right path as my Guide (Imam)
and Light (Noor), the same way it guided, 1400 years ago, the pagan
Arabs to distinguish and discriminate between good and evil to rid
them of their age long superstitions, idolatry and various customs of the
"age of ignorance".
I have quoted verses from this final scripture
- the Quran, with intent and prayers that thhese few out of over 6200 verses,
may be a Guide
and a Warner to the readers.
"Say: Lo! my Lord hurleth the Truth.
(He is) the knower of things hidden." Holy
Faith blooms with understanding. The expansion of understanding
makes for an expansion of trust, and reading widens the horizons of understanding.
If one was to step into a public library and scan a computer listing, or
go through a catalog under the heading Islam, he would discover enough
titles to expand his understanding of Islamic history and Islam. But, if
he was to search under the heading Ismailism or Ismailis, he would hardly
come across a book written by an Ismaili author or published by an Ismaili
institution that would open a door and invite him to examine the Tariqah
(practices) or the history of Ismailism, from inside out.
Recently I came across two publications written in English,
by Al-Waiz Abualy A. Aziz. Both of these books -- Ismaili Tariqah and
A Brief History of Ismailism -- were published in Canada
Al-Waiz Abualy is the senior most Al-Waiz
(missionary) who has devoted his entire life propagating the Ismaili
Tariqah (Ismailism) for and on behalf of the Aga Khan's international
institution for the propagation of faith and publication of religious literature.
This institution is called "The Shia Imami Ismaili Tariqah and Religious
Education Board." Al-Waiz Abualy is also the author of over a dozen books
on the subjects of Ismaili faith and its history His favorite subjects
are the esoteric aspects of Ismaili beliefs and the history of Ismaili
and Ismaili Pirs (Teachers - Dais),
I have known Abualy since the early forties when
I joined the "Recreation Club" in Bombay India as a student missionary.
Later the "Club" changed its name to "Ismailia Association", and under
the new Constitution promulgated recently by Karim Aga Khan, the Association
is now known as 'The Shia Imami Ismaili and Religious Education Board".
In effect, the so called "Club" has come out of its disguise. During the
days when I joined the Recreation Club as a mission student, Abualy was
one of the youngest teachers to our group. I did not end up as a missionary
propagating the Ismaili doctrines but I continued my research and studies.
Treat my Jamat psychologically
During the last forty years of my close association
with the Ismaili community as an active member of the Jamat (Community),
I have studied the principles, practices and teachings of the Ismaili Tariqah
from close quarters. As a past President of an Ismailia Council I had the
opportunity to observe the norms of leadership as well as conduction of
Leadership Conventions and Conferences at all levels. One piece of advice
that I received personally from the top authority was to treat
my Jamat psychologically. I have watched Jamati leaders do exactly
this. When the request was for desperately needed financial assistance,
the Jamat was treated with the psychologically developed by the famous
Viennes physician Sigmund Freud. I have observed Ismaili preachers who
would feed the congregation with pep talks for days, when what was required
were actual facts on the fundamental and basic issues This practice has
been so common that a lot of the younger generation and middle aged adults
walk out of the Jamatkhanas (prayer houses), before the preachers
reach the pulpit
Experienced missionaries who have been in the business
of preaching and teaching for a long time have learned that the audience
that remains behind to hear the sermon is composed mainly of Bhagats
(genuine devotees), who are used to hearing pep talks and not the Truth.
They have to keep on harping the same tune that the Ismaili Pirs have recited
in their devotional songs Ginans. (To read one such
Ginan please click HERE).
moment they step outside of this well trodden path they will be disqualified
by the Jamat and reprimanded by the Board. I can never forget one such
typical example that I had the misfortune of witnessing in one of the Jamatkhanas
in Burnaby, Canada.
Human Compositions and Divine
A husband and wife team of young missionaries was officially
invited by the Ismailia Association from The Islamic Republic of Pakistan
to give a series of lectures on Islam and Ismailism. The subject for that
night's sermon, suggested by the Ismailia Association was 'Comparison
of the Ginanic verses with the Quranic verses'. Ginans are very
near and dear to Ismailis because they were composed by Ismaili Pirs who
had converted their forefathers. Ismailis recite these Ginans each and
every day in their Jamatkhanas throughout the world. Professionally recorded
Ginans are sold for home listening.
The husband of the team began his lecture by pointing
out an Islamic point of view: The word comparison
in the title of his sermon was inappropriate. The Quran is a Divine Revelation
revealed by Allah Himself whereas Ginans were composed by men and women.
Muslim can ever think of comparing a human composition with the
most Sublime, Unparalleled Supreme composition.
What he said was Pure Truth. It is said that only a lion's cub can digest
the milk of a lioness. A large section of the congregation, male and female,
walked out in silent protest. The young missionary coming from an Islamic
State could not believe his eyes nor could he control his frustration and
anger. He discontinued his sermon and left the pulpit. After much persuasion
from the Executive Officers of the Jamat and the Association, the team
resumed their lecture. They made a request that those who did not hold
similar views should leave and let others hear the rest of their sermon.
Practically, half the Jamat left the Jamatkhana. Some were not interested
in the teachings of the Quran. Others could not bear to hear the undisputed
facts about the Ginans.
This attitude stands true also for the published
literature. The majority of these people have never even opened the Book
of Islamic scripture - the Quran - even though they call themselves Muslims.
Ismailis would not touch any literature that disagrees with the Ginanic
teachings of their Pirs and Farmans (Commands) of their Imams. One
of the Farmans of Aga Khan III made during his first trip of Zanzibar Africa
tells Ismailis not to read books other than that written by Pir Sadruddin,
which are known as Ginans.
I have spent most of my life as a devout Ismaili having
studied as well as practiced, both the esoteric and exoteric form of Ismaili
Tariqah; paying 12 1/2 % of my gross income before taxes and expenses,
as Dasond (Zakat) in Jamatkhana. In 1976, I went for the change
of 'key-word' for meditation called Isme-Azam (great name). After
30 years of esoteric Zikr-Ibadah (meditation), I was given a Naksh
(key-calligraphy) and told this was the highest stage of Baitul Khayal
Bandgi, I was asked not to come back for any higher grade or classes because
there is none higher
Are you not afraid?
Today, as a devout Muslim, I look back at all that I
have been taught, practiced and propagated. In Canada I have had the opportunity
of reading books of all religions. I came across articles and papers on
Ismailism and Islam written by various authors. I compared what I had learned
and what I was learning. I tried to understand Ismailism. In the process
I started asking questions to individuals, missionaries, local Ismaili
leaders, top ranking international leaders and even to the Imam by direct
letters, as well as by memorandums through official channels, as prescribed
in the Constitution ... I got no response.
One Day, an international head of the Ismailia Association
came to see me at my place of business. He happens to be a friend of mine
for a couple of decades. He asked me a question: "Akbar Bhai, are you not
afraid that Mawla Bapa (Aga Khan) may get displeased with you?".
I replied, "Why should I be afraid, all I'm doing is asking questions to
understand the religion? Is not Mawla Bapa a Guide (an Imam)?"
"How should I fear that which ye set up beside Him,
(The translation, including the words within the brackets, are by M.
M. Pickthall. In Yusuf Ali’s translation the verse number is 81).
when ye fear not to set up beside Allah that for which
He hath revealed unto you no warrant?
Which of the two factions hath more right to safety?
(answer me that) if ye have knowledge". Holy
In the book ‘Ismaili Tariqah’, Al-Waiz Abualy A. Aziz - one
of the senior missionaries of the Ismaili faith writes on Page 132:
"Ismaili Tariqah is unique. It has a
The Ismaili sect is a minority sect of the Shia Tariqah of Islam.
Nearly one million followers of Aga Khan call themselves "The Shia Imami
Ismaili Muslims." The reported figure of 15 million followers of Aga Khan
is a gross exaggeration based upon conjecture. The Islamic Ummah (Universal
Brotherhood of Muslims) is a fraternity of nearly one billion Muslims.
Sunni Muslims, the majority group in Islam, comprise 90% of the Ummah.
(Party of Ali), popularly known as the Shia Muslims, is the minority group
in Islam. It comprises only 9% of the Muslim brotherhood.
direct link with Ali and Nabi"
The only Tariqah acceptable by
The fact that the Ismaili Tariqah is the only Tariqah
that will be acceptable to Allah on the Day of Judgment; all
other sects of Islam be rejected by Allah, is a popular belief and
a deep rooted impression upon Ismaili minds. To substantiate their claim,
Ismailis often quote a Hadith, the reported saying of Prophet (peace and
blessings of Allah be upon him) which says that after the Prophet Muhammad’s
passing away Islam will be divided into 73 sects. Of these 73 sects, only
one will be on the right path and acceptable on the day of Judgment and
the rest will be rejected or worthy of damnation. The obvious question
is why is it the Ismaili Tariqah, followed by 1 million out of 1,000 million
Muslims, will be the only one acceptable from the 73 Tariqahs?
According to Ismaili teachings and preaching, the Ismaili
Tariqah is at the top most level of the esoteric vision called Batiniyat
or Marifat. The rest of the Islamic Tariqahs are on the levels of
either Shariyat, Tariqat, or Haqiqat. For example, a Muslim
who is on the level of ’Shariyat’ would perform an ablution (Wadu) of
his physical body before reciting his Salat or Namaz (Ritual
Prayers). Whereas, an Ismaili who believes himself to be a Marfati Momin,
possesses an esoteric vision and knowledge which guides him to comprehend
that it is the Spiritual Soul that needs the cleansing, and not the Physical
Body Hence, an Ismaili does not perform ablution
of his physical body like the rest of the Muslims, before reciting his
(Ritual Prayers for Ismailis). Ismailis call themselves Batini and
qualify themselves as Momins. The logic and the argument that is
applied with regard to the performance of physical ablution versus spiritual
ablution is also applied by Ismailis to physical fasting (Saum)
Pilgrimage (Hajj) etc.
Abualy writes on page 54 of ‘Ismaili Tariqah'
"They (Ismailis) attach more importance to the object
Ismaili Tariqah is not only an esoteric Tariqah,
but it is also a Noorani Tariqah. Ismailis
look upon the 'Noor (Light) of Allah' as having
been manifested upon this earth in the body of an Imam (Spiritual
Leader). For example, a Muslim is one who submits himself entirely to the
Will of Allah; an lsmaili 'Momin' is one who submits himself entirely to
the Will of Karim Aga Khan who possesses the 'Noor
of Allah' within his physical body When an Ismaili prostrates before
his Hazar (present) Imam, he prostrates to the 'Noor
of Allah' and not to the physical body of the Aga Khan. The
same logic and argument holds good for him when he prostrates before the
photograph of the Aga Khan in his Jamatkhana while reciting his Dua, seeking
forgiveness for his sins or when soliciting help and mercy
than to the subject of a matter. Spiritual matters are given preference
over material things, yet worldly duties and
progress are not neglected".
However, there is one fundamental exception to the overall
concept of the pre-eminence of the spiritual over the physical in this
philosophy: Karim Aga Khan's claim for being the 49th bearer and possessor
of the 'Noor of Allah' has to be based upon
his being a hereditary physical lineal descendant
of Hazrat Ali (r.a.), the son-in-law and cousin of the Holy Prophet (s.a.s).
Succession to the Imamat in future will be from amongst his physical male
descendants only There can be no exception to this rule, according
to the Ismaili Constitution. (up-dated, and inaugurated in December 1986).
Going back to the original topic of this chapter, viz.:
"Ismaili Tariqah is unique. It has a direct
link with Ali and Nabi."
We have examined the kind of link Ismaili Momins have
developed with Hazrat Ali ibn Abu Talib and his successor, the Aga Khan,
but we have yet to examine the link that Ismailis have developed with Nabi,
Imamat over Naboowat
I quote a paragraph from page 119 of Ismaili Tariqah:
"Many biographers of the Holy Prophet have reported that the Prophet
had the mark of the Seal of Prophet hood on his back near the right shoulder.
It was a mole, as big as a half an egg of a pigeon. When the Holy Imam
stepped on the shoulders of the Holy Prophet, the Seal was under his foot.
Lovers of Ali have interpreted this event as a sign of the importance of
Note: This unique quotation needs no comment.
Imamat over Naboowat".
According to Ismaili belief Panjtan Pak (i.e. Hazrat
All, Prophet Muhammad, Bibi Fatima, Hassan and Hussein) had in them the
‘Noor of Allah’. This would mean that Nabi Muhammad also possessed the
‘Noor of Allah’, but... But, what? An Ismaili would say that it was not
of the same power as Ali’s. Nabi - the Prophet, did not have the same authority
as All, the Imam. Does that mean the ‘Noor Of Allah’ has different
grades? Al-Waiz Abualy the author of ‘Ismaili Tariqah’, explains
this in more specific terms, on page 129 of his book:
"Nabi came to show the Truth
In other words,
Ali is the possessor of the Truth".
"Nabi is the Receiver of the Quran,
Ali the speaking Quran".
a) Imam’s Farmans (Commands) are The Truth.
b) Imam’s word is the Quran.
On a dose study of Ismaili rites, rituals and religious
practices, one can easily say that Quranic laws have been overshadowed,
and in some cases set aside, by the Farmans of Imams. We shall observe
this in the later chapters.
Unfettered power and authority
On the 13th day of December, 1986 a revised Constitution
for The Shia Imami Ismaili Muslims was ordained under the Sign Manual and
Seal of Mawlana Hazar Imam Shah Karim al Hussaini His Highness Prince Aga
Khan the 49th Imam of the Shia Imami Ismaili Muslims, at Merimont, Geneva,
Switzerland. The very first article of the said Constitution is the ‘Power
and Authority of Mawlana Hazar Imam: The first clause of the said article
1.1 Mawlana Hazar Imam has inherent right and absolute and
power and authority over and in respect of
An Ismaili Momin who has taken an oath of allegiance (Baiyat)
to his or her Hazar Imam has committed himself or herself to abide by this
Constitution and obey the Aga Khan’s authority as the Supreme Authority
over and in respect of all religious and Jamati matters.
all religious and Jamati matters of
A Muslim who has not joined this Unique 73rd and has
not committed himself or herself to this Unique Bondage, submits himself
or herself to the one and only Supreme Constitution, revealed through their
beloved Nabi Prophet Muhammad, by Allah Himself the Creator and Sustainer
of the Worlds. This Constitution is the Holy Quran and it says:
"Say: For me, I have an obvious sign from my Lord,
but ye reject it. What ye would see hastened is not in my power.
The Command (authority to command) rests with none but Allah: He declares
the Truth, and He is the best of Judges."
Holy Quran 6/57
Most Ismailis have not read the Quran. To this day they have
not paid the respect due to the Revelations of Allah. Nor have they realized
the significance and importance of this Divine Message. Hence, the seriousness
of fabricating Quranic verses, and its consequences, may not be fully comprehended
by an Ismaili Momin. The enormity is far more serious when the intention
behind the fabrication is deliberate and is to propagate falsehood, in
the name Of Allah.
Imam is immaculate and sinless
Al-Waiz Abualy has studied the Quran and has also written
a chapter on The Holy Quran in his book ‘Ismaili Tariqah’. He has
quoted the Quranic verse 33/33, in fragment, on page 124 of this book.
The fragmentation is done with a purpose. The fragmented translation reads:
"He (Imam) is the Noor of Allah, therefore,
Reproduced below is the complete text of verses
he is immaculate and sinless."
32 and 33 of chapter 33:
"O ye wives of the Prophet! Ye are not like any other women.
The verse 33/33 is addressed to "O ye wives of the prophet" or
If ye keep your duty (to Allah) then be not soft of speech,
lest he in whose heart is a disease aspire (to you) but utter customary
speech. And stay in your houses. Bedizen not yourselves with the bedizenment
of the time of ignorance.
Be regular in prayer and pay the poor-due, and obey Allah and His
Messenger. Allah's wish is but to remove uncleanness far from you, O folk
of the household, and cleanse you with a thorough cleansing.
to "O folk of the household". It is neither addressed to, nor revealed
with respect to, ‘He" or "Imam". In the entire Arabic text of these two
verses there is no mention of "Noor of Allah". In the entire Quran there
is no mention of "He (Imam) is Noor of Allah"
or Ali is Noor of Allah or Ali
On the other hand "Book of Law revealed to Moses", "Gospel
sent to Jesus - the son of Mary" and "The Scripture in Truth, revealed
upon Muhammad", are designated as "Noor" and "guidance". See chapter 5
verses 47 to 51 (in Yusuf Ali’s translation) and verses 44 to 48 (in Pickthall’s
As for being "immaculate and sinless", the Prophet never ever
claimed to be so during his lifetime. How then can a member of the household
or a relative of the Prophet claim to be immaculate and sinless by virtue
of being a near or distant relative of the Prophet? History shows that
Prophet Muhammad and Hazrat Ali both sought forgiveness of their sins from
Allah, five times a day or more, until the last days and hours of their
existence upon this earth.
Manifestation of 'Noor of Allah'
in a human body which is immaculate and sinless - Fact, Fallacy
Fiction or deliberate Fabrication?
As for those who Fabricate, Allah says:
"Therefore woe be unto those who write the Scripture with their
hands and then say ‘This is from Allah that they may purchase a small gain
therewith! Woe unto them for that their hands have written, and woe unto
them for that they earn thereby"
Holy Quran 2/79
Ali is the Wise
On page 128 of 'Ismaili Tariqah’ appears an English
translation of the Quranic verse 4 of chapter 43. I have gone through various
English, Urdu and Gujarati translations of the Quran and I have yet to
find a single translation that would come dose to the one the author has
published in his book. His Unique Translation
"Indeed, to Us, Ali is the Wise as stated
in the Mother-book"
Below is the translation of the same verse done
by Abdullah Yusuf Ali:
"And Verily it is in the Mother of the Book, in Our presence,
Going through the Arabic text, it appears that the author Abualy
has translated the words "Aliyyun Hakiim" as "ALI IS THE WISE".
high (in dignity), full of wisdom."
In the language of the Quran (Arabic):
Al-‘Aliyyu means The Exalted or Most High.
Al-Azizu means The Mighty or Supreme.
Al-‘Aziimu means The Grand or Tremendous.
These are adjectives, as well as the attributes of Allah. At the
same time, Ali, Aziz and Azim are proper names for individuals. The author
has substituted one adjective with a proper name and manipulated the entire
translation. If his translation mode was to be applied to the Quran, then
the entire Quran would read differently e.g. Azizun Hakim would read "Mr.
Aziz is Wise". In the celebrated ‘Verse of the throne’ - - Ayat-ul Kursi
i.e. chapter 2 verse 255 - the last line which reads
"He (Allah) is the Exalted, the Grand" could be translated by a
dishonest or unscrupulous translator in the following different ways:
a) "Exalted Azim is He (Allah)"
Similarly the popular Takbeer "Allah-O-Akbar"
meaning "Allah is Great" could be deceitfully and dishonorably translated
by a Prevaricating Translator as:
b) "Grand Ali is He (Allah)".
c) "Ali, Azim (both) are He (Allah)".
‘Allah is Akbar" or "Akbar is Allah"
Allah has given every individual the wisdom to distinguish
the truth from falsehood. A missionary's duty is to propagate what he is
expected or asked by his superiors or masters to propagate.
(May Allah forgive us for reading these blasphemies).
A reader's duty is to verify the facts with original sources
or roots, and then decide what to believe and what not to believe. There
is always among us a section who would distort the Scripture and Allah
"There is among them a section who distort the Book with their tongues:
(as they read) you would think it is a part of the Book, but it is no part
of the Book; and they say, "That is from Allah. But it is not from Allah:
It is they who tell a lie against Allah, and well) they know it!"
Holy Quran 3/78
"A Brief History of Ismailism" is written and published by
Al-Waiz Abualy A. Aziz. It is a "highly recommended" High School text book.
This recommendation has been made by the Aga Khan’s officially recognized
and constitutionally authorized institution for religious education and
propagation of Ismaili faith, viz., ‘The Shia Imami Ismaili Tariqah and
Religious Education Board’ (formerly "Ismailia Association").
Did Allah appoint Ali?
On page 107 of the said book, Missionary Abualy teaches and propagates
"The Imam is the Supreme Authority
The question is, did Allah appoint any individual as "The
Supreme Authority?" If so, how when and where? The response that
one can find to these questions appears in Abualy’s other book, 'Ismaili
appointed directly by Allah".
Under the heading Proclamation of
Imamat, the author writes on page 120:
"It was Sunday the 18th Zil-Hijja (15th of March, 632). The Holy
Prophet delivered a long sermon and at the end informed them (the people
who had returned from the pilgrimage) that this was perhaps his last hajj.
He declared: "I am leaving behind me the two most important things for
you: The Book of Allah and my Ahl-Bait (Progeny). The two will never depart
from each other.
Although the "introduction" designates
Ali as Mowla, the Ismailis claim it was not
a simple "introduction" but a very important Proclamation
made by the Prophet and that Ali was declared Imam.
If you will follow them you will never go astray". He then called
Ali near him and introduced him to the people,
"For those who consider me as their Mowla
is their Mowla".
If it is to be professed that "Mowla" is equal
to "Imam", then these two points must be considered in consequence:
a) Taking the wording of the "Proclamation" as claimed, one has
to admit that the Prophet was already "Mowla" (i.e.
Imam) when he proclaimed Ali too as
"Mowla" (i.e. Imam). Hence, Prophet Muhammad
would be the First Imam and Hazrat Ali the Second Imam. Also, both were
"Imams" simultaneously. To say that Ali was ‘Imam" and Muhammad was not,
would be incorrect.
To justify his claim, the author adds at the end of the paragraph
b) If what the author claims to have transpired after the final Hajj,
did in reality happen (which the majority of Muslims refuse to accept),
then the said Proclamation or Appointment of Imamat was done by the Prophet
of Allah and not "directly by Allah".
"Finally he (Prophet) told the congregation: ‘I have delivered you
the message that Allah had commanded me to do so."
This leads one to enquire:
If the "introduction" or the "Proclamation", which was
made before the returning pilgrims, was a Command or a Message from Allah,
then the text of that Command would have been revealed to the Prophet as
a Wahi meaning a "Revelation" from Allah. By virtue of being a ‘Revelation’,
the text becomes a part of the ‘Book of Revelations’ - the Quran. How come
this Proclamation/Command has not been included in the Quran when all Messages
and Commands, major as well as minor, are included?
As shown in the previous chapters, distortion of the
Quranic Message has been a common practice. It has been so frequent and
yet uncontested because in the past, the majority of Ismailis had not taken
the trouble to read the Quran. Today more and more Ismailis have
started reading the Quran, especially after learning of the distortions
being propagated and preached as Ismailism. Here is one more instance of
the misrepresentation being propagated by those entrusted with the duty
of faithfully spreading knowledge of Ismailism, Islam and Islamic scriptures
to the Jamat:
Under the same heading - "Proclamation of Imamat"- the
author writes on Page 120 of 'Ismaili Tariqah': "Holy Prophet was returning
from his (final) Hajj ceremonies; there were about 120,000 pilgrims with
him. When he arrived at a road junction known as Ghadir-e-Khom he received
the following Revelation:
‘O Messenger! Make known that which hath been revealed unto thee
from thy Lord, for if thou do it not, thou will not have conveyed His message.
Allah will protect thee from mankind.
One will find that the above quoted verse appears in Chapter 5 and verse
number 67 in Pickthall’s translation or verse number 70 in Yusuf Ali’s
translation. If one is to read the two verses preceding and one verse following
the above quoted Revelation, one will see that the above Revelation was
revealed to the Prophet in connection with a "Message" that was to be delivered
to the "People of the Books" i.e.. the Jews and the Christians. Even the
text of the "Message" to be delivered appears in the next verse. The text
Lo! Allah guideth not the disbelieving folk".
"Say: O People of the Books! Ye have ......"
It is an undisputed fact that Jews and Christians were not the fellow
travelers of the Prophet Muhammad on his return from the final Hajj. That
makes it obvious that the said Revelation was not revealed at
Ghadir-e-Khom nor was it revealed in connection with the Proclamation of
the "Imamat" or Introduction of "The Supreme Authority." Now comes the
important question - What is the historical version in connection with
the affair of Ghadir-e-Khom? The New Encyclopedia of Islam, Volume II,
gives a detailed account of the episode as well as the historical version.
The author and compiler of the Encyclopedia is
L. Veccia Vaglieri. He has no axe to grind. He writes:
"On this point, Ibn Kathir shows himself yet again to be percipient
historian: he connects the affair of Ghadir-e-Khumm with episodes which
took place during the expedition to the Yemen, which was led by Ali in
10/631-2, and which had returned to Mecca just in time to meet the Prophet
there during his farewell Pilgrimage. Ali had been very strict in the sharing
out of the booty and his behavior has aroused protests; doubts were cast
on his rectitude, he was reproached with avarice and accused of misuse
of authority. Thus it is quite possible that, in order to put an end to
all these accusations, Muhammad wished to demonstrate publicly his esteem
and love for Ali. Ibn Kathir must have arrived at the same conclusion,
for he does not forget to add that the Prophet's words put an end to the
murmuring against Ali."
In the Bibliography Mr. Vaglieri writes:
"According to Ibn Kathir, Muhammad’s discourse is reported also
by al_Nasa'i in his Sunan and in his book on the khasais of Ali, by Ibn
Maja, Abu Dawud and al-Tirmidhi." On Ali's behavior during the expedition:
to the Yemen: Ibn Hisham 947 f.; Wakidi-Wellhausen, 418; Turabi, i, 1752
f.; Ibn al-Athir, Usd, 27f.; Caetani, Annali, 10 A.H., s17 17 (p. 322)."
After reading the above mentioned historical version of
the affair of Ghadir-e-Khom and after knowing that the version has support
from other authors and historians, one can form an informed unbiased opinion.
However, there would be some readers who would like
to believe, in spite of all the unanswered questions and lack of evidence,
that Ali was appointed as The Supreme Authority by Allah's Command at Ghadir-e-Khom.
Their false would prevent them from believing otherwise. It is said: "Vanity
dies hard, in some obstinate cases it outlives the man." To these self-conceited
believers there is one final question. How and from where do you get the
knowledge that Ali was also given the power and prerogative or redelegating
Supreme Authority" to anyone of his male issue? A King's son can be the
next King but can a Prime Minister's son inherit the Premiership by the
virtue of being a male descendant? Can an entrusted (appointed) authority
be bequeathed, generation after generation, like the personal wealth? If
you have no knowledge or specific information on the subject of relegation
of Authority then what should you do? Allah says:
'(O man), follow not that whereof thou hast
no knowledge. Lo! the hearing and the sight and heart - of each of these
(who follow) it will be asked (on the Day of Reckoning)".
Holy Quran 17/36
However, if they choose to follow their
own vanities and self esteem after being made aware that the evidence and
arguments for what they have been claiming ar unfavorable, their false
pride will lead them to an unfavorable end. Allah says:
"Say, 'Enough is Allah for a witness between
me and you. He knows what is in the heaven and on earth. And it is those
who believe in vanities and reject Allah, that will perish (in the end),"
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Holy Quran 29/52
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