A Victim Lost in Saqifah 1-4

Are Shias Obliged Not To Debate On Imamate?

A you have seen, unity-seekers have always made efforts so that events may be forgotten. They prefer that all records of deeds of usurper Caliphs should be forgotten. Recently they have also invited to maintain silence under the excuse of maintaining secrets and it also includes discussions related to Imamate and Wilayat (Guardianship) of Ahle Bayt (a.s.). In short, their endeavors are far reaching beyond past conjectures. Their aim is to distort face of Imamiyah school and extinguish lamp of Shiaism by perverting and deviating facts and fundamentals of Alawi Guardianship i.e. Wilayat. They even say:

“I do not deny that there were secrets in Ali’s heart. He did not reveal them because he did not see fit. We too should not reveal them in emulating our Chief, Ali. He even did not tell the nearest ones. We too must do the same.”![1]

To analyze this we must first see what those secrets were, which Imam Ali (a.s.) did not see fit to be revealed.

A glance at the article: Imam Ali (a.s.) and Unity,[2] shows that these secrets, which according to this claim must not be revealed, ‘The moral stations of the Imams; that is the splendor of their Wilayat, Imamate and guidance’. Thus they say:

“To acknowledge moral stations of Imams needs time. One should cross stages of learning and knowledge to know their position. Ali, prior and after Caliphate, used to speak regarding it. But he did not see among people required maturity and preparedness to reveal the secret of Guardianship. Later he settled in Kufa. His friends and companions too gathered there around him. Then he spoke some matters to them. Such matters that he told were most probably for Shias. Earlier to this, no one knew the facts except Salman, Abu Zar, Miqdad and Ammar. Before Caliphate, a few persons knew the secrets. They were under mandate to keep them confidential.”![3]

[1] Muhammad Waizzaada Khorasani: Article quoted in Kitab Naqd Magazine, Issue No. 19, (Vol. 2), Summer 80, Pg. 24
[2] Ibid. Muhammad Waizzaada Khorasani: Article quoted in Kitab Naqd Magazine, Issue No. 19, (Vol. 2), Summer 80, Pgs. 2-31
[3] Ibid. Muhammad Waizzaada Khorasani: Article quoted in Kitab Naqd Magazine, Issue No. 19, (Vol. 2), Summer 80, Pgs. 22-23

This claim is being made at the time when all this can be found with evidences in Sunni books. The superiority of morals, exalted tributes and divinely bestowed qualities of Imam Ali (a.s.) glare from pages of Sunni books. What is so open now, is called a secret.

In the same way divine text (Nass) that supports the Wilayat (Guardianship) and Imamate of Ali can also be found in historical sources because history of the Message of Prophet cannot be separated from history of propagation of his teachings.

Allamah Abdul Husain Amini; his literacy endeavors in compiling the book of Al-Ghadeer are too worthy and valuable and very much useful. Likewise, the valuable research of Indian scholar, Hamid Husain, in his book Abaqaat al-Anwaar is too beneficial to a reader. Another scholar in this field, Qadi Nurullah Shushtari has also exerted efforts in compiling realities in his book Ihqaaq al-Haqq. Later on Allamah Sayyid Abdul Husain Sharafuddin compiled a book titled Al-Murajaat. The documentary evidences and facts collected and compiled in these books clearly establish rights and moral stations of Ali and the Imams. That which makes these books more trustworthy is that all sources are from opponents of Shia School. Books of those who do not see eye to eye with Shia School are full of material, which stands a ground to defend Shia belief. As such this material is and never was confidential.

If Imam Ali (a.s.) did not reveal the matter, it was because he was not under a mandate to do so. Taking into consideration twenty-three years of Prophet’s labor from the day of announcement of his Mission to Ghadeer, Ali was mandated to preserve the message. Muslim society had attained maturity to the extent of sufficiency.

Therefore the Imam only exhausted the argument on the deniers and warned the negligent ones and he had no other purpose. Because secondly, in this matter, the Islamic Ummah is one that has the responsibility to refer to the Imam and Divine Proof (Hujjat).

There is thus no reason to argue its being confidential. This itself is enough proof of existence of pressure, which had crushed liberties in society. Imam Ali (a.s.) could have done more had he been free. He did not tell because he could not. That Caliphs ruled with tyranny can well be understood by the very behavior of Imam Ali (a.s.).

The Prophet had conveyed to the nation all aspects of guidance and attributes of Ali. What Ali should and could have said when the Prophet had told everything?

If the moral position of Ali be regarded as a secret, does it not crawl into oblivion? Will it not put the Message of Prophet to question?

There remains nothing unknown to Muslim society, which Shia cannot find in Sunni books.

Another point

Inspite of clear contradictions in the above-mentioned claim they make another:

“Imam instead of stressing on the Caliphate of Ahle Bayt, has emphasized on their knowledge, intelligence and their scientific and spiritual centrality.”![1]

And the emphasis of this view of unity-seekers to continue this attitude. Thus it is said:

“Difference between the issue of Caliphate and Imamate is a strong pillar of nearness.”[2]

The question is:

What is the motive of these contradictory statements?

The reply can be:

According to their thinking, the moral stations of Ahle Bayt (a.s.) are such that they can make their audiences conclude that the personal right of Imam Ali (a.s.) was usurped and pillaged by three Caliphs. The Imam was deprived of right of Caliphate that God had bestowed on him. Caliphate was his heritage.

In the view of these people, whenever there was discussion of the moral stations of Ahle Bayt (a.s.), invariably there was also mention of the usurpation of personal rights of Amirul Momineen (a.s.) through the Caliphs, secondly these issues should be considered as the hidden secrets?!

Therefore they treat it a secret in order not to talk about it. The word, secret is a good excuse and a covering on crimes of Caliphs. Their Caliphate loses its  

[1] Muhammad Waizzaada Khorasani: Article quoted in Kitab Naqd Magazine, Issue No. 19, (Vol. 2), Summer 80, Pg. 22
[2] Ibid. Article quoted in Kitab-e-Wahdat, Pg. 256

validity and credibility if facts were broached that it was Ali’s right. There is no way to conceal except to maintain silence. Secrets are not to be revealed. Hence such things should be ignored and gradually they would disappear from the root.

“These statements should not be considered as defense of personal rights…”[1]

They say:

“As for issues related to Caliphate there is much material in history and tradition on behalf of Ali in addition to narrations of Ali. This has not been evaluated from literary standard or according to Imam’s standard or motive. If evaluated they will not correspond with the attitude of Ali or Caliphs.

If we keep this as a base to judge the authenticity of these statements we will see, mostly they are from the book of Sulaym bin Qays. Hence they do not carry any authenticity”![2]

Now it should be asked: Let us see how the Imam’s conduct towards Caliphs was. And from where this should commence?

To make a correct judgment about any historical personality is there any other way except that the facts must be drawn from history or a reliable source?

Please pay attention: For a personality like Imam Ali (a.s.), regarding his relations with Caliphate and Caliphs we must refer to narrations and information recorded in books of History.[3]

Therefore it will not be logical that without referring to historical sources we only base our analysis on personal whims as far as the Imam’s attitude is concerned. And then make it the base and standard of correctness or incorrectness of historical evidences and narrations regarding the attitudes of His Eminence (a.s.) towards the Caliphs.

[1] Ibid. Article quoted in Kitab Naqd Magazine, Issue No. 19, (Vol. 2), Summer 80, Pg. 21
[2] Ibid. Article quoted in Kitab Naqd Magazine, Issue No. 19, (Vol. 2), Summer 80, Pg. 23
[3] Although that which confirms the correctness of these traditions is the special tenor of these narrations mentioned in books related to this subject but it shall be applicable to these narrations only.

In other words, exposing the biographical details of Amirul Momineen (a.s.) with regard to his relationship with Caliphate or Caliphs is possible from analysis of captioned issues in history and traditions and in consequence of referring to these narration reports and sayings. Now how can these fruits and results be falsified on the basis of a standard drawn from some other sources?

This standard is invalid and its application is not aimed except to put a lid on the misdeeds of the usurpers of the rights of Amirul Momineen (a.s.) and abuses against the Caliphs. Because every investigation has demonstrated that understanding the attitude of Ali by referring to History and narration reports related to their behavior has referred to these sources, so talking about the behavior of Amirul Momineen (a.s.) in every matter will be meaningless.

From where have they arrived at the claim that Imam (a.s.) refrained from emphasis on the usurpation of his rights at the hands of Caliphs that they should make it a reliable standard and scientific aspect to question the information contained in Shia History and hadith books?!

There is no other aim in this except to make interpretations based on ones personal whims to support their own claims and to refute what is in opposition to their views.

In fact in such a manner one is not in pursuit of finding the reality; one only endeavors to present that which one has accepted to be reality and which one has preferred through some selected evidences and rejection of all other sources.