Importance of the Ghadir Day.
In a speech of Grand Ayatollah Vahid Khorasani
Saturday 5-12-2009 AD, 17-12-1430 Hijri
In the name of Allah the beneficent the Merciful
Praise be to Allah, and May Allah bless our master Muhammad and his immaculate Progeny, in particular the Reserve of Allah (Baqiyatollah) on Earth, and curse be to their enemies till the Day of Judgment
Tomorrow is the day of appointment of the leader of believers
The reality of Ghadir and that what was this event
The event itself, the origin of this matter and its ending are recondite issues.
There has been a lot of discussion on Ghadir,
but that great fact and that main secret has yet not been revealed - as it should have been.
The secret is that the meanings are different.
Every perception is not according to the percept.
Tomorrow is the appointment,
but the reality of this matter depends on the understanding of two "Who", two "What".
Because the appointment is one of the relative/attached matters.
Understanding of the relative matters is dependent on the understanding of the relativity itself and the sides of relativity.
The appointment is a relative/attached matter.
The understanding of this appointment is achieved when
the brain of a sage, jurisprudent, not every sage or jurisprudent [but]
those who have reached to the depth of jurisprudence and wisdom,
analyze this appointment.
In this appointment there are some matters:
Who is appointed?
What is the office?
What is the appointment?
Who is the appointer?
These four things are related to the appointment itself.
Then reaches the turn of the source of this appointment,
and that is an extended story.
Then it’s the turn of the ending of this appointment.
What is this Good Tree (Shajerah-e-Tayabah)?
What are its roots? What is its fruit?
The Ghadir is then understood.
Currently, we enter in this deep discussion, to a possible extent.
The problem has two terms:
One: the possible level,
and the other: level of our own perception,
Not to the level of perception of the matter itself.
First, it should be understood that who was appointed.
This is my first question.
Next comes the turn that what the position was.
The position for which the appointed one was chosen
The Leader of Believers (Ali) is the absolute sage of the universe
his right must also be based on wisdom.
The wisdom is also dependent on the Book (Quran) and the Tradition (Sunnah),
because these two have the guarantee of infallibility.
Apart from these two everything is subject to error and gaffe.
Authentic reference should be the wisdom and the infallibility.
The Appointed should be known through Allah and through the Prophet of Allah.
This talk, related to a religious matter, is not non-religious.
Everyone (who) is bounded to three principles:
Wisdom, the Books, the Traditions,
should think on what is said today.
Those who listen to say and follow the best
Invite to the way of thy Lord with wisdom.
To know the appointed and the person who was appointed tomorrow,
the criterion is the definite Tradition.
Now the narration that is the source of this debate,
is such a narration that if Bukhari come out of his grave, he will accept it.
Moslem, the son of Hajjaj Neyshaboori and all his followers accept it,
None of the specialists of interpretation - general or particular - have power to reject it,
The pillars of the narrators of Hadith from the Ahl-e-Sunnah, such as Bukhari, that also in three chapters [from the chapters of the book 'Saheeh']
From particulars like sheikh mufeed,
From the generals like Fakhr-e-Razi, like Hakim Neshabouri,
From the particulars like the Sheikh Tusi, like Sheikh Saduq.
A hadith to such an extent of accuracy and power,
This hadith must be understood
So that it become clear that who was appointed tomorrow,
Then the word “Fasl” (Gap) should be ascertained in the world.
This hadith is ...
The text that the pillars of the general narrators of hadith,
the major general commentators,
the major general historians,
All three classes are unanimous on this quote
The Prophet said to Ali Mortaza:
You are from me and I am from you"
These are two sentences but it is an ocean.
You're from me, I'm from you.
What am I?
First one should know me, then one will know you
What’s I? What's you?
Then it should be understood that what type of I is that I and what sort of You is that You.
Firstly: I am not the one who is in my cloak.
Me, [pointing to head] I'm not this,
[pointing to hand] I'm not this,
From head to toe is not me
This is my head, not me
This is my hand, not me
This is my eye, not me
This is my heart, not me
This is my brain, not me
What is it I? What is that essence?
Are you the same (who is here)?.
The one sitting here is not you,
This is your body, not you.
The possessor is other than the possessive.
That essence, the fact that is the motif of human creation,
and that is what cannot be modified.
This is body,
One day it is small, the other day it is large.
Components are analyzed
One replaces the other
But it is “I” who remains from the beginning to end.
All of these components are decomposable.
The thing to which they decompose (food), replaces them
But it is “Me”
Thirty years ago it was me who said like this (“I”),
Now, also, it’s me who say like this,
Tomorrow, also, this body will break down under the soil,
[But] it is the “I” that never destroys.
Now, that reality - my reality, your reality- also varies.
The essence of anyone is affiliated with something from which he was made.
Then if that motif finds the essence of intellectual, scientific and ethical development,
it is the “I” which grows with knowledge and spiritual excellences/nobleness
Its development is with knowledge and meekness.
Its strength is based on wisdom.
that reality of the essence varies in people with this difference.
After that it reached to the scientific perfection,
has completed theoretically,
has completed practically.
When the worldly miffs have been treated,
it would then develop the ability to make relation with the unseen existence,
Otherwise all are in the material world (mulk).
The class that is the elite one of the human beings
reaches to the borderline between the unseen and witnesses, between material and divine world.
When someone reaches here, achieves the prophecy.
After that, that “I” is completed with the scientific and practical perfection,
and is reformed from the miffs,
then it deserves to connect to the light of existence,
it becomes the authority of revelation and prophecy.
Then how much should one go further up!
And to which extent should this essence be completed
So that it reach to a level that
from a position of “taking” it reaches to a position of “giving”,
And from a phase of being graced it reaches to a position of bestowing
After that it reaches to this level, becomes a Messenger.
Then how much this essence,
after this phase and phases of scientific and practical perfection and prophecy and . . .,
he reaches to a position that it is able to take the book,
That time, He becomes a Book Holder.
After this stage, how much should he progress?
When he reaches to a position which is beyond words,
As a result of this, his determination reaches to such an extent that
he overpasses everything other than Allah,
At that time, he becomes Ulul-Azm (resolute).
After that he becomes Ulul-Azm (resolute)
here is the place where human brain is lame,
[And] expression of every expresser stammers.
How one should pass from this stage
so that one becomes the cream of all the world's scientific and practical perfections.
When one reaches to this stage,
we can interpret it as this:
Total human and the whole of humanity,
total wisdom and the whole of wisdom,
total knowledge and the whole of knowledge.
When he reaches to this stage, becomes the “Seal” (Khaatam).
Muhammad is not father of anyone of your men
but he is the messenger of Allah and the Seal of prophets .
Then it ends. What's does it mean?
The creation, critiques, all comes to the final fruitfulness.
A single point becomes the endpoint of existence,
and that point becomes the “Seal” (Khaatam).
Imam of the Guiding Imams,
The prophet of the prophets and messengers,
he is prophet, but the prophet of 124 thousand prophets.
He is imam, but the imam of the firsts and the lasts.
This is the reality of that “I” which is in this narration
Ali you are from me.
He did not say you are from my body, rather said you are from me.
Bukhari wrote this narration three times, have you understood?
O Fakhr-e-Razi, you have drudge so much in eastern philosophy
When you wrote this narration,
did you understand what it meant by “O Ali you are from me”?
What is the meaning of these words?
Is the meaning of these words other than this that
Essence of you and me is one fact, but our bodies are two.
You're from me.
Those who have reached the high levels of gnostic expirience
and have seen the reality of “I” apart from the hands and legs, apart from the head and body
they understand what it means by that “I”, and what does it mean by “you're from me”.
The meaning of these words is this:
That knowledge.... fully concentrate on these words:
Theoretically, All the perfections lead to a single word,
and that is knowledge, which can be technically interpreted as theoretical wisdom.
All the practical perfection also lead to a perfection of character.
Then where is the final point of scholarly perfection?
We taught you that what you didn’t know
and Allah’s grace on you is very great.
What type of knowledge is this?
What type of knowledge is this that:
The eminent and great Allah says to his prophet:
Your knowledge is great?
The greatness of this knowledge...
This knowledge and this greatness; neither it is the knowledge of Moses, nor that of Abraham;
we taught you what you did not know.
This is the explicit meaning of the word of Allah.
And the Allah’s grace on you is great.
This is with respect to his theoretical wisdom and intellectual perfection.
Whereas with respect to his practical wisdom:
Where did he reach?
And most surely you conform (yourself) to sublime morality.
This is with respect to his practical wisdom.
Then, Ali is a piece of this knowledge and sight
and is a piece of this temperament and act.
the meaning of this hadith is that:
That total knowledge, that total wisdom, that whole of wisdom,
The total morality, the whole of morality,
Those scholarly excellences, and those practical accomplishments, which
Moses, Jesus, Abraham all are overshadowed by it,
They all are divided into two sections:
One part is Muhammad, the other part is Ali.
This is the meaning of this word.
Then, it is the turn of that “I am from you”,
Then, the description of this story is long.
If the world has any value, then it must answer.
When the text of this Hadith is correct, if you deny, then you deny the traditional.
[And] one who denies the tradition, denies the Quran:
Whatever the Prophet gives you take it.
This is Allah's command;
and this is a traditional which has definitely come from him.
When the explicit meaning of his words is this, that
you’re from me, and I am from you,
then what does the distance between him and Ali, by a stranger, means?
This is the argument of Ali’s without break caliphate.
If it has any ability, then the whole of Al-Azhar of Egypt answer.
The problem is not a fun.
This is the appointed,
the one who is appointed, is an essence, which
divided into two parts:
one part became Ahmad
one part became Haider
"You are from me and I am from you."
O Bukhari, you wrote this, did you understand what the Prophet said?
The difference between a person and himself is according to which logic?
This is the wisdom. This is the book. This is the tradition.
If he is from the Prophet, if the last Prophet is from him,
If such a unity exists between these two,
Setting someone in place of the Prophet,
and putting a distance of three persons between the Last Prophet and him,
Isn’t it the favoring of the non-preferred over the preferred, and precedence of the non-superior over superior?
If so, then it is rejected according to the judgment of the wisdom, the book and the tradition,
so the pen of cancellation has been drawn against the dissenter of Ali’s without break caliphate.