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Ayetullah Uzma Seyyid Ali Hamaney\'in Hicri 1432 (2011) Yılı Hac Mesajı Bismillahirrahmanirrahim Hamd alemlerin Rabbine aittir. Allah\'ın salatı ve salamı yaratıkların efendisi Muhammed Mustafa\'ya, onun pak Ehl-i Beyt\'ine ve seçkin ashabına olsun. Hac baharı ilahi ihtişam, manevi güzellik ve sefasıyla ulaşmıştır. Müminlerin iştiyaklı gönülleri tevhit ve vahdet Ka\'besinin etrafına dönmekte; Mekke, Mina, Müzdelife ve Arafat \"İnsanların arasında Haccı ilan et…\" nidasına icabet ederek Gafur ve Kerim olan Allah\'ın misafirliği ile şereflenen mutlu insanların bir araya geldikleri menziller ve ilahi ayetlerin nurunun yayıldığı ve her kese güvenlik şemsiyesinin gerildiği hidayet odağı mübarek evler durumuna gelmişlerdir. Kalbinizi zikir ve huşunun safa ve zemzeminde yıkayın. İç gözünüzü Hak Teala\'nın apaçık alametlerini görmek için açın, gerçek kulluğun nişanesi olan ihlas ve teslime yönelin. Teslimiyet ile İsmail\'ini kurbanlığa götüren o büyük babanın anısını defalarca gönlünüzde canlandırın ve bu yolla Yüce Allah\'ın, kendi muhabbetini kazanmak için önünüze açtığı yolu algılayın ve bu yolda adım atmayı imana dayanan azim ve niyete dönüştürün. İbrahim\'in makamı o apaçık nişanelerden biridir. İbrahim\'in makamı bir yandan ihlas ve fedakarlık makamı, diğer yandan nefsani isteklere ve dönemin Nemrud\'une karşı çıkış makamıdır. Bu iki unsur biz İslam ümmetinin kurtuluş yoludur. Bizden her birimizin İslam yolunda şecaat, azim ve kararlılığı, Hz. Adem\'den Hatem\'e kadar ilahi mesajlarının taşıyıcılarının insanlığa sundukları ve takipçilerine dünya ve ahiret mutluluğunu vaat ettikleri çağrılarına icabet ve onlara uymak sayılır. Bu büyük hac toplantısında hacı adayları İslam dünyasının en önemli konu ve sorun-larıyla ilgilenmeleri gerekir. Günümüzde bu meselelerin başında bazı önemli İslam ülkelerinde cereyan eden İslami kıyam ve inkılaplar gelir. Geçen yılın hac merasimleri esnasında ve bu yıl İslam ümmetinin takdirini değiştirebilecek, maddi ve manevi ilerleme, izzete dayalı aydın bir geleceği müjdeleyen gelişmeler ve olaylar vuku buldu. Mısır\'da, Tunus\'ta ve Libya\'da diktatörlerin ve bağımlı tağutların egemenliklerine son verilmiş ve diğer bazı ülkelerde de halkın kıyamı zalimlerin saraylarını yıkılmak eşiğine getirmiştir. Ümmetimizin tarihinde açılan bu yeni faslın ortaya çıkardığı gerçekler bize hayat bahşeden derslerdir. Bu gerçekler, müslü-man milletlerin bütün muhasebelerinde dikkate alınmalıdır. Bunları şöyle sıralaya-biliriz: Birincisi, günümüzde on yıllar boyunca yabancıların siyasi tasallutu altında yaşamış milletlerin içinden öz güvenle tehlike meydanına atılan, egemen güçlerle karşı koymaya çalışan ve var olan durumu değiştirmeye çalışan yeni bir genç nesil ortaya çıkmıştır. İkincisi, laik yöneticilerin çaba ve tahakkümüne rağmen ve onların bu ülkelerdeki dine karşı açık ve gizli çabalarına rağmen İslam muhteşem ve apaçık bir güçle sahnededir, gönüllerin hidayetçisi olarak söz ve amelde milyonluk kitlelerin toplantılarına canlılık ve hayat veren bir pınar durumundadır. Ma\'zeneler, tekbirler ve İslami sloganlar bunu ifade eden gerçeklerdir. Tunus\'ta gerçekleşen son seçimler de bu iddiayı kanıtlayan kesin bir delildir. Hiç şüphesiz diğer ülkelerde de serbest seçimler gerçekleşecek olursa Tunus\'ta gerçekleşen sonuçtan farklı bir sonuç ortaya çıkmaz. Üçüncüsü, bu yıldaki olaylar herkese gösterdi ki Aziz ve Kadir Allah milletlerin iradesinde öyle bir güç vermiştir ki hiçbir güç ona karşı koyacak bir güce sahip değildir. Dördüncüsü, müstekbir devletler ve onların başında Amerika onlarca yıl boyunca türlü türlü siyası ve güvenlik oyunlarına başvurarak bölge ülkelerini kendi emirlerine boyun eğdirmiş, kendi zanlarınca iktisadı, kültürel ve siyasi sultaları için engelsiz bir ortam oluşturmuşlardı. Şimdi bu devletler milletlerin nefretlerinin hedefi durumundadırlar. Kesinlikle bilmemiz gere-kir ki bu inkılaplardan meydana gelen nizamlar asla önceki zillet dolu denklemlere boyun eğmeyecektir. Bu bölgenin siyasi coğrafyası milletlerin eliyle ve onların izzeti ve tam bir bağımsızlığı yönünde seyredecektir. Beşincisi, Batı\'nın münafık ve aldatıcı yapısı, bu ülkelerin halkları nezdinde artık iyice bilinmektedir. Mısır\'da, Tunus\'ta ve Libya\'da, Amerika ve Avrupa ellerinden geldiği kadar kendi maşalarını korumak için çalışmışlardır. Ancak milletlerin iradesi onların isteklerine üstün geldiğinde halkın yüzüne aldatıcı gülücükler sunmaya başladılar. Son bir yılda gerçekleşen olaylarda meydana gelen ilahi açık alametler bu saydıklarımızdan daha fazladır. Tefekkür ehli için bu alametleri görmek zor değildir. Ancak bütün bunlara rağmen bugün İslam ümmeti ve özellikle kıyam eden milletler iki temel unsura muhtaçtırlar. 1- Direnişi sürdürmek ve azimlerin gevşemesini önlemek: Yüce Allah\'ın Kur\'an\'da Peygamber\'ine emri şöyledir: \"Artık sen ve seninle beraber bulunan ve tövbe etmiş olanlarla birlikte, nasıl emredildiyse öylece dos-doğ‏ru hareket et.\" (Hud: 112) Yine Hz. Musa\'nın dilinden şöyle diyor: \"Musa kavmine, \"Allah\'tan yardım dileyin ve sabredin. Kuşkusuz yeryüzü Allah\'ındır; onu kullarından dilediğine miras bırakır ve (güzel) son takvalı-larındır.\" dedi.\" (A\'raf: 128) Kıyam etmiş milletler için bu dönemde takvanın somut örneği kendi mübarek hareketlerini sürdürmeleridir. Kendilerine iyi sonuç vaat edilen takvalıların taşımaları gereken en önemli takva unsuru da bundan ibarettir. 2- Uluslararası hilelere ve bu hareketlerden darbe alan güçlere karşı uyanıklık: Düşmanlar boş durmazlar; bütün siyasi, güvenlik ve mali güçleriyle bu ülkelerde elden çıkan güç ve nüfuzlarını yeniden elde etmek için çalışırlar. Onların ellerindeki vesile aldatma ve tehditten ibarettir. Tecrübe göstermiştir ki elit kesim arasında onlara araç ve vesile olacak kimseler bulunurlar, bunlarda olan korku, ihtiras ve gaflet bilerek veya bilmeyerek düşmana hizmet etmelerine yol açar. Gençler, din alimleri ve aydınlar bu tür sapmaları dikkatle gözetlemelidirler. En önemli tehlike bu ülkelerin yeni siyasi yapılarında küfür ve istikbar cephesinin müdahale etmesi ve etkili olmasıdır. Onlar bütün çabalarıyla yeni kurulan nizamların İslami ve halkçı bir yapıya sahip olmaması için çalışacaklardır. Bu ülkelerdeki samimi kimseler ve ülkelerinin izzet, onur ve ilerlemesine önem veren her kes yeni kurulacak nizamların tam manada İslami ve halkçı bir içeriğe sahip olması yolunda çaba göstermek durumundadırlar. Bu arada hazırlanacak anayasaların önemli bir konumu vardır. Milli birliliği korumanın yanı sıra, mezhebi, kabilevi ve dil farklılıklarını resmiyete tanımak gelecek-teki zaferlerin şartıdır. Mısır\'da, Tunus\'ta ve Libya\'da kıyam eden şecaatli halk, diğer uyanık ve mücadeleci milletler bilmelidirler ki onların Amerika\'nın ve diğer müstekbirlerin zulüm ve oyunlarından kurtulmaları dünyadaki güç dengesinin onların lehine değişmesine bağlıdır. Müslümanlar, sorunlarını ciddi bir anlamda emperyalistlere rağmen çözebil-meleri için kendilerini dünyadaki bir güç olacak düzeye ulaştırmalıdırlar. Bu da sadece İslam ülkelerinin gönül birliği ve işbirliği ile mümkün olabilir. Bu İmam Humeyni\'nin unutulmaz vasiyetidir. Amerika ve Nato habis ve diktatör Kazzafi\'yi bahane ederek aylarca Libya halkının başına ateş yağdırdılar. Kaddafi Libya milletinin şecaatli kıyamından önce onların yakın dostlarından sayılır onu bağırlarına basıyor ve onun aracılığı ile Libya\'nın servetini yağmalıyorlardı. Onu aldatmak için elini sıkıyor veya öpüyorlardı… Halkın kıyamından sonra onu bahane ederek Libya\'nın bütün altyapısını tahrip ettiler. Hangi ülke halkın Nato tarafından katledilmesine ve Libya\'nın tahribine engel olabilirdi? Kan içen ve vahşi Batılı güçlerin diş ve pençeleri kırılmadıkça sürekli İslam ülkeleri için bu tür tehlikeler söz konusu olacaktır. Bundan kurtuluş ancak İslam dünyasının güç bloğu oluşmayla mümkün olur. Bugün Batı, Amerika ve Siyonizm her zamankinden daha çok zayıflamışlardır. İktisadi sorunlar, Afganistan ve Irak\'ta birbirini izleyen yenilgiler, Amerika ve diğer Batı ülkelerinde her gün geçtikçe genişleyen köklü itirazlar, Filistin ve Lübnan halklarının fedakarca mücadeleleri, Yemen, Bahreyn ve Amerika\'nın nüfuzu altında olan ülkelerin halklarının kahra-manca kıyamları, İslam ümmetine ve özellikle yeni İnkılap etmiş ülkelere büyük müjdeleri içermektedir. İslam dünyasındaki mümin kardeş ve bacılar özellikle Mısır, Tunus ve Libya\'daki halklar, uluslararası İslam gücünü kurmak için bu fırsattan en güzel şekilde yararlanmalıdırlar. Aydın kesim ve bu hareketlerin öncüleri Yüce Allah\'a tevekkül etmeli; Onun yardım vadine güvenmelidirler ve İslam ümmeti için açılan bu yeni sayfayı kendi kalıcı çabalarıyla Allah\'ın rızasını kazanmak için bir vesile kılmalıdırlar. Allah\'ın selamı salih kullarına olsun. Seyyid Ali Hüseyni Hamaney 29 Zilkade 1432

Message of Thaqalayn \"Al-Ghadir\" and its Relevance to Islamic Unity ________________________________________ Ayatullah Murtaza Mutahhari Translated by Mojgan Jalali Vol. 3, No. 1 and 2 (1417 AH/1996 CE) The distinguished book entitled \"al-Ghadir\" has raised a huge wave in the world of Islam. Islamic thinkers shed light on the book in different perspectives; in literature, history, theology, tradition, tafsir, and sociology. From the social perspective we can deal with the Islamic unity. In this review the Islamic unity has been dealt with from a social point of view. Contemporary Muslim thinkers and reformists are of the view that unity and solidarity of Muslims are the most imperative Islamic exigencies at the present juncture when the enemies have made extensive inroads upon the Islamic community and have tried to resort to different ways and means to spread the old differences and create new ones. We are aware that Islamic unity and fraternity is the focus of attention of the Holy Legislator of Islam and is actually the major objective pursued by this Divine religion as firmed by the Qur\'an, the \"Sunnah\", and the history of Islam. For this reason, some people have been faced with this question: Wouldn\'t the compilation and publication of a book such as \"al-Ghadir\" which deals with the oldest issue of differences among the Muslims- create a barrier in the way of the sublime and lofty objective of the Islamic unity? To answer this question, it is necessary first to elucidate the essence of this issue, that is, the Islamic unity, and then proceed to examine the role of the magnum opus entitled \"al-Ghadir\"and its eminent compiler \'Allamah Amini in bringing about Islamic unity. Islamic Unity What is meant by the Islamic unity? Does it mean that one Islamic school of thought should be unanimously followed and others be set aside? Or does it mean that the commonalties of all Islamic schools of thought should be taken up and their differences be put away to make up a new denomination which is not completely the same as the previous ones? Or does it mean that Islamic unity is in no way related to the unity of the different schools of Fiqh (jurisprudence) but signifies the unity of the Muslims and the unity of the followers of different schools of Fiqh, with their different religious ideas and views, vis-a-vis the aliens? To give an illogical and impractical meaning to the issue of the Islamic unity, the opponents of the issue have called it to be the formation of a single Madhhab, so as to defeat it in the very first step. Without doubt, by the term Islamic unity, the intellectual Islamic \'Ulama\' (scholars) do not mean that all denominations should give in to one denomination or that the commonalties should be taken up and the different views and ideas be set aside, as these are neither rational and logical nor favorable and practical. By the Islamic unity these scholars mean that all Muslims should unite in one line against their common enemies. These scholars slate that Muslims have many things in common, which can serve as the foundations of a firm unity. All Muslims worship the One Almighty and believe in the Prophethood of the Holy Prophet (s). The Qur\'an is the Book of all Muslims and Ka\'abah is their \"qiblah\" (direction of prayer). They go to\"hajj\" pilgrimage with each other and perform the \"hajj\" rites and rituals like one another. They say the daily prayers and fast like each other. They establish families and engage in transactions like one another. They have similar ways of bringing up their children and burying their dead. Apart from minor affairs, they share similarities in all the aforementioned cases. Muslims also share one kind of world view, one common culture, and one grand, glorious, and long-standing civilization. Unity in the world view, in culture, in the civilization, in insight and disposition, in religious beliefs, in acts of worship and prayers, in social rites and customs can well turn the Muslim into a unified nation to serve as a massive and dominant power before which the big global powers would have to bow down. This is especially true in view of the stress laid by Islam on this principle. According to the explicit wording of the Qur\'an, the Muslims are brothers, and special rights and duties link them together. So, why shouldn\'t the Muslims use all these extensive facilities accorded to them as the blessing of Islam? This group of \'Ulama\' are of the view that there is no need for the Muslims to make any compromise on the primary or secondary principles of their religion for the sake of Islamic unity. Also it is not necessary for the Muslims to avoid engaging in discussions and reasons and writing books on primary and secondary principles about which they have differences. The only consideration for Islamic unity in this case is that the Muslims- in order to avoid the emergence or accentuation of vengeance - preserve their possession, avoid insulting and accusing each other and uttering fabrications, abandon ridiculing the logic of one another, and finally abstain from hurting one another and going beyond the borders of logic and reasoning. In fact, they should, at least, observe the limits which Islam has set forth for inviting non-Muslims to embrace it: \"Call to the way of your Lord with wisdom and good exhortation, and have disputations with them in the best manner... \"(16: 125) Some people are of the view that those schools of fiqh, such as, Shafi\'i and Hanafi which have no differences in principle should establish brotherhood and stand in one line. They believe that denominations which have differences in the principles can in no way be brothers. This group view the religious principles as an interconnected set as termed by scholars of Usul, as an interrelated and interdependent set; any damage to one principle harms all principles. As a result, those who believe in this principle are of the view that when, for instance, the principle of \"imamah\" is damaged and victimized, unity and fraternity will bear no meaning and for this reason the Shi\'ah and the Sunnis cannot shake hands as two Muslim brothers and be in the same rank, no matter who their enemy is. The first group answers this group by saying: \"There is no reason for us to consider the principles as an interrelated set and follow the principle of \"all or none\". Imam \'Ali (\'a) chose a very logical and reasonable approach. He left no stone unturned to retrieve his right. He used everything within his power to restore the principle of \"imamah\", but he never adhered to the motto of \"all or none\". \'Ali (\'a) did not rise up for his right, and that was not compulsory. On the contrary, it was a calculated and chosen approach. He did not fear death. Why didn\'t he rise up? There could have been nothing above martyrdom. Being killed for the cause of the Almighty was his ultimate desire. He was more intimate with martyrdom than a child is with his mother\'s breast. But in his sound calculations, Imam \'All (\'a) had reached the conclusion that under the existing conditions it was to the interest of Islam to foster collaboration and cooperation among the Muslims and give up revolt. He repeatedly stressed this point. In one of his letters (No.62 \"Nahj al Balaghah\") to Malik al-Ashtar, he wrote the following: \"First I pulled back my hand until I realized that a group of people converted from Islam and invited the people toward annihilating the religion of Muhammad(s). So I feared that if I did not rush to help Islam and the Muslims, I would see gaps or destruction which calamity would be far worse than the several-day-long demise of caliphate.\" In the six-man council, after appointment of \'Uthman by \'Abdul-Rahman ibn \'Awf, \'Ali (\'a) set forth his objection as well as his readiness for collaboration as follows:\" You well know that I am more deserving than others for caliphate. But now by Allah, so long as the affairs of the Muslims are in order and my rivals suffice with setting me aside and only I am alone subjected to oppression, I will not oppose (the move) and will give in (to it).\" (From Sermon 72, \"Nahj al- Balaghah\"). These indicate that in this issue \'Ali (\'a) condemned the principle of \"all or none\". There is no need to further elaborate the approach taken by \'Ali (\'a) toward this issue. There are ample historical proofs and reasons in this regard. \'Allamah Amini Now it is time to see to which group the eminent \'Allamah, Ayatullah Amini - the distinguished compiler of the \"al-Ghadir\" - belonged and how he thought. Did he approve of the unity of the Muslims only within the light of Shi\'ism? Or did he consider Islamic fraternity to be broader? Did he believe that Islam which is embraced by uttering the \"shahadatayn\" (the Muslim creed) would willy-nilly create some rights for the Muslims and that the brotherhood and fraternity set forth in the Qur\'an exists among all Muslims? \'Allamah Amini personally considered this point - i.e. the need to elucidate his viewpoint on this subject and elaborate whether\"al-Ghadir\" has a positive or a negative role in (the establishment of) Islamic unity. In order not to be subject to abuse by his opponent - be they among the pros and cons - he has repeatedly explained and elucidated his views. \'Allamah Amini supported Islamic unity and viewed an open mind and clear insight. On different occasions, he set forth this matter in various volumes of the \"al-Ghadir\'. Reference will be made to some of them below: In the preface to volume I, he briefly mentions the role of \"al-Ghadir\" in the world of Islam. He states: \"And we consider all this as service to religion, sublimation of the word of the truth, and restoration of the Islamic \'ummah\' (community).\" In volume 3 (page 77), after quoting the fabrications of Ibn Taymiyah, Alusi, and Qasimi to the effect that Shi \'ism is hostile to some of the Ahl al-Bayt (the Household of the Prophet) such as Zayd bin \'Ali bin al-Huseyn, he notes the following under the title of \"Criticism and Correction\": \"These fabrications and accusations sow the seeds of corruption, stir hostilities among the \'ummah\',create discord among the Islamic community, divide the \'ummah\', and clash with the public interests of the Muslims. Again in volume 3 (page 268), he quotes the accusation leveled on the Shi\'ahs by Sayyid Muhammad Rashid Rida to the effect that \"Shi\'ahs are pleased with any defeat incurred by Muslims, so much as they celebrated the victory of the Russians over the Muslims.\" Then he says: \"These falsehoods are fabricated by persons like Sayyid Muhammad Rashid Rida. The Shi\'ahs of Iran and Iraq against whom this accusation is leveled, as well as the orientalists, tourists, envoys of Islamic countries, and those who traveled and still travel to Iran and Iraq, have no information about this trend. Shi\'ahs, without exception, respect the lives, blood, reputation, and property of the Muslims be they Shi\'ahs or Sunnis. Whenever a calamity has befallen the Islamic community anywhere, in any region, and for any sects, the Shi\'ahs have shared their sorrow. The Shi\'ahs have never been confined to the Shi\'ah world, the (concept of) Islamic brotherhood which has been set forth in the Qur\'an and the \'sunnah\'(the Prophet\'s sayings and actions), and in this respect, no discrimination has been made between the Shi\'ahs and the Sunnis.\" Also at the close of volume 3, he criticizes several books penned by the ancients such as \"Iqd al-Farid\" by Ibn Abd al-Rabbih, \"al-Intisar\" by Abu al-Husayn Khayyat al-Mu\'tazili,\"al Farq bayn al-Firaq\" by Abu Mansur al-Baghdadi, \"al-Fasl\" by Ibn Hazm al-Andulusi, \"al-Milal wa al-Nihal\" by Muhammad ibn Abdul-Karim al-Shahristani \"Minhaj al-Sunnah\" by Ibn Taymiah and \"al-Bidayah wa al-Nihayah\"by Ibn Kathir and several by the later writers such as \"Tarikh al-Umam al-Islamiyyah\" by Shaykh Muhammad Khizri, \"Fajr al Islam\" by Ahmad Amin, \"al-Jawlat fi Rubu al-Sharq al-Adna\" by Muhammad Thabit al-Mesri, \"al-Sira Bayn al-Islam wa al-Wathaniyah\" by Qasimi, and \"al- Washi\'ah\" by Musa Jarallah. Then he states the following: \"By quoting and criticizing these books, we aim at warning and awakening the Islamic \'ummah\' (to the fact) that these books create the greatest danger for the Islamic community, they destabilize the Islamic unity and scatter the Muslim lines. In fact nothing can disrupt the ranks of the Muslims, destroy their unity, and tear their Islamic fraternity more severely than these books.\" \'Allamah Amini, in the preface to volume 5, under title of\"Nazariyah Karimah\" on the occasion of a plaque of honor forwarded from Egypt for \"al-Ghadir\", clearly sets forth his view on this issue and leaves no room for any doubt. He remarks: \"People are free to express views and ideas on religion. These (views and ideas) will never tear apart the bond of Islamic brotherhood to which the holy Qur\'an has referred by stating that \'surely the believers are brethren\'; even though academic discussion and theological and religious debates reach a peak. This has been the style of the predecessors, and of the \'sahaba\' and the\'tabi\'un\', at the head of them. \"Notwithstanding all the differences that we have in the primary and secondary principles, we, the compilers and writers in nooks and corners of the world of Islam, share a common point and that is belief in the Almighty and His Prophet. A single spirit and one (form of) sentiment exists in all our bodies, and that is the spirit of Islam and the term\'ikhlas,\" \"We, the Muslim compilers, all live under the banner of truth and carry out our duties under the guidance of the Qur\'an and the Prophetic Mission of the Holy Prophet (s). The message of all of us is \'Surely the (true) religion with Allah is Islam ... (3:18)\' and the slogan of all of us is \'There is no god but Allah and Muhammad is His Messenger.\' Indeed, we are (the members of) the party of Allah and the supporters of his religion. In the preface to volume 8, under the title of \"al-Ghadir Yowahhad al-Sufuf fil-Mila al-Islami\", \'Allamah Amini directly makes researches into the role of \"Al- Ghadir\" in (the establishment of) Islamic unity. In this discussion, this great scholar categorically rejects the accusations leveled by those who said: \'Al-Ghadir\' causes greater discord among the Muslims. He proves that, on the contrary, \"Al-Ghadir\"removes many misunderstandings and brings the Muslims closer to one another. Then he brings evidence by mentioning the confessions of the non-Shi\'i Islamic scholars. At the close, he quotes the letter of Shaykh Muhammad Saeed Dahduh written in this connection. To avoid prolongation of this article, we will not quote and translate the entire statements of \'Allamah Amini in explaining the positive role of \"al-Ghadir\" in (establishing) Islamic unity, since what has already been mentioned sufficiently proves this fact. The positive role of \"al-Ghadir\" is established by the facts that it firstly clarifies the proven logic of the Shi\'ahs and proves that the inclination of Muslims to Shi\'ism - notwithstanding the poisonous publicity of some people - is not due to political, ethnic, or other trends and considerations. It also verifies that a powerful logic based on the Qur\'an and the \"sunnah\" has given rise to this tendency. Secondly, it reflects that some accusations leveled on Shi\'ism - which have made other Muslims distanced from the Shi\'ah- are totally baseless and false. Examples of these accusations are the notion that the Shi\'ites prefer the non-Muslims to the non- Shi\'i Muslims, rejoice at the defeat of non-Shi\'ite Muslims at the hands of non-Muslims, and other accusations such as the idea that instead of going to hajj pilgrimage, the Shi\'ahs go on pilgrimage to shrines of the Imams, or have particular rites in prayers and in temporary marriage. Thirdly, it introduces to the world of Islam the eminent Commander of the faithful \'Ali (\'a) who is the most oppressed and the least praised grand Islamic personality and who could be the leader of all Muslims, as well as his pure offspring. Other Comments on \"al-Ghadir\" Many unbiased non-Shia Muslims interpret the \"al-Ghadir\" in the same way that has already been mentioned. Muhammad Abdul-Ghani Hasan al-Mesri, in his foreword on\"al-Ghadir\", which has been published in the preface to volume I, second edition, states: \"I call on the Almighty to make your limpid brook (in Arabic, \'Ghadir\' means brook) the cause of peace and cordiality between the Shia and Sunni brothers to cooperate with one another in building the Islamic \"ummah.\" \'Adil Ghadban, the managing editor of the Egyptian magazine entitled \"al-Kitab\", said the following in the preface to volume 3: \"This book clarifies the Shi\'ite logic. The Sunnis can correctly learn about the Shi\'i through this book. Correct recognition of the Shi\'ahs brings the views of the Shi\'ahs and the Sunnis closer, and they can make a unified rank\". In his foreword to the \"al-Ghadir\" which was published in thepreface to volume 4, Dr. Muhammad Ghallab, professor of philosophy at the Faculty of Religious Studies al-Azhar University said: \"I got hold of your book at a very opportune time, because right now I am busy collecting and compiling a book on the lives of the Muslims from various perspectives. Therefore, I am highly avidfor obtaining sound information about \'Imamiyah\' Shi\'ism. Your book will help me. And I will not make mistakes about the Shi\'ahs as others have\". In this foreword published in the preface to volume 4 of the\"al-Ghadir\", Dr. \'Abdul-Rahman Kiali Halabi says the following after referring to the decline of the Muslims in the present age and the factors which can lead to the Muslims\' salvation, one of which is the sound recognition of the successor of the Holy Prophet (s): \"The book entitled \"al-Ghadir\" and its rich content deserves to be known by every Muslim to learn how historians have been negligent and see where the truth lies. Through this means, we should compensate for the past, and by striving to foster the unity of the Muslims, we should try to gain the due rewards\". These were the views of \'Allamah Amini about the important social issues of our age and such were his sound reflections in the world of Islam. Peace be upon him. Text Source: http://www.al-islam.org/mot/default.asp?url=ghadir-relevance.htm

ولی امر مسلمین سید علی خامنہ ای قرآن مجید کے دائمی ہدایت ہونے کے حوالے سے کیا فرماتے ہیں؟ کیا قرآنی تعلیمات کسی خاص زمانے سے مخصوص تھیں؟ کیا قرآنی بیان و انداز عام انسانی کتابوں جیسا ہے؟ قران مجید سے حیرت انگیز معارف حاصل کرنے کے لیے کس چیز کی ضرورت ہوتی ہے؟ کیا قرآنی قصوں اور احکامات میں عمومیت پائی جاتی ہے؟ حسبنا اللہ و نعم الوکیل کے درست معنی کیا ہیں؟ ان تمام اہم سوالات کے جوابات اس ویڈیو میں ضرور دیکھیں. #ویڈیو #قرآن_کی_ہدایت_دائمی_ہے #قرآن_کا_بیان #فصل_بندی #معرفت_کا_سمندر #متلاطم #تدبر #غور #فہم_انسانی #حیرت_انگیز_معارف #جنگ_احد #منافقین #میدان_میں_اترجائیں