Summary of the Sermon at Ghadeer-e-Khum

The event of Ghadeer is of historical importance in Islam. This event has been narrated by many companions of Holy Prophet (s.a.w.s). In fact, Allama Amini (a.r.) has brought this event in his book Al-Ghadeer from 110 companions of Holy Prophet (s.a.w.s). Hence, its authenticity cannot be questioned.

In this article we attempt to get a brief overview of the Sermon said by Holy Prophet (s.a.w.s). If one studies this sermon without any prejudice many doubts regarding fundamentals of Imamat will be answered. The one hour sermon of Ghadeer, said by Holy Prophet (s.a.w.s) can be divided into eleven parts.

In the first part, the Holy Prophet (s.a.w.s) starts with praise and thanks to Allah, the Exalted, hinting at His divine attributes, competence and mercy. It is followed by declaration of submission to Allah.

In the second part, Holy Prophet (s.a.w.s) moves to the main topic directly. The Holy Prophet (s.a.w.s) reveals necessity of conveying the remarkable affair concerning Ali ibnAbiTalib,

“He(God) has warned that if I shun conveying what He had revealed to me, regarding Ali, I shall not be considered conveyor of His misson”.

In the third part, the Holy Prophet (s.a.w.s) declares Imamate of the twelve Imams succeeding him and in this way he prevented any capricious longing to coming to power for good. One of the most remarkable topics of Holy Prophet (s.a.w.s) sermon was referring to the general leadership of the Imams imposed upon people entirely and all times. He also asserted their perfect representation of Allah and the Apostle in legislating and determining what is legal and what is not, in addition to other affairs thoroughly.

In the fourth part, the Holy Prophet (s.a.w.s) takes Hazrat Ali (a.s.) from the arms, raising him and declaring,

“He whomsoever I was his master, Ali should be his master. O Allah! Accede to whomsoever accedes to him, and oppose whomsoeveropposes him, and give victory to whomsoever supports him and disappoint whomsoever disappoints him.”

He then confirms that perfection of the religion and completion of the divine grace has been nothing other than the religious and mundane leadership of the twelve sinless Imams. Lastly, he asks for the witnessing of God, angels and people on conveying what he has been ordered of.

In the fifth part, the Holy Prophet (s.a.w.s) states clearly-

“He who shall not take him [Ali (a.s.)] and his successors who are his sons, till Day of Resurrection and standing before Allah, is it they whose deeds are disregarded in this world and in the Hereafter, and in the hell shall be abiding for good. Their anguish shall not be alleviated and they shall not be respited.”

Thereafter Holy Prophet (s.a.w.s) mentions many virtues of Ali (a.s.).

In the sixth part, the Holy Prophet (s.a.w.s) draws people’s attention to divine ire. After reciting Quranic verse comprising curse and menace of torture, he declares :

By Allah, the intended in this Verse is none but a group of my companions whose names and lineage I do recognize. But I have been given the order of overlooking them.

Allah, the Powerful the Glorified, did single us out to the beholders of the amiss, the obstinate, the contestants, the betrayers, the wrong and the usurpers from among all the people.

The Holy Prophet (s.a.w.s), then warns against masters leading to Hell.

“Allah and I will be free from such men.”
Symbolically he referred to the people of ‘Cabal and Paper’. The Holy Prophet (s.a.w.s) declares that the Imamate shall be usurped by the accursed people.

If one ponders on this part of the sermon, it will be understood that the position of Imamate will usurped by people who are accursed in the view of Holy Prophet (sa.w.s). It is upon the reader to study the events after the death of Holy Prophet (s.a.w.s) to know the truth of the matter.

In the seventh part, the Holy Prophet (s.a.w.s) emphasizes merits of loyalty to the divinely assigned Imams and cherishing of his Household. After reciting sura-Fatiha, he asserts,

“This surah concerns them – the Holy Prophet’s (s.a.w.s) Household and I. I swear that.”

This implies that people of the straight path mentioned in the surah involved are the adherents of Ali Bin Abi Talib. Similarly, the accursed and the deviated are the enemies of Holy Prophet’s (s.a.w.s) progeny.

Reciting a number of verses regarding occupants of paradise, the Holy Prophet (s.a.w.s) asserts that followers of Mohammed’s family are intended. In a similar manner, he asserts that abiders of hell are the enemies of Mohammed’s household.

In the eight part, the Holy Prophet (s.a.w.s) refers to some remarkable affairs regarding the Supreme Baqiyatullah, Al-Mahdi (May our souls be sacrificed for him). He mentions his descriptions and gave glad tidings to the believers regarding his rule.

In the ninth part, the Holy Prophet (s.a.w.s) declares:

“Immediately after finishing this sermon, I do call forth upon you to shaking hands with me, as a sign of swearing allegiance to Ali (a.s.), and shaking hands with him thereafter.

I have sworn fealty to Allah, and Ali has sworn featly to me. I am to command you of swearing allegiance to him. This is Allah’s mandate.”

In the tenth part, the Holy Prophet (s.a.w.s) exposes some of the doctrinal rulings. He then says:

“Halal and haram things are more than I can count for you now or explain, for a commandment to enjoin what is permissible and a prohibition from what is not permissible are both on the same level, so I was ordered (by my Lord) to take your oath of allegiance and to make a covenant with you to accept what I brought you from Allah, the Exalted One and the Sublime, with regards to' Ali Ameerul-Mo'mineen and to the wasis after him who are from me and from him, a standing Imamate whose seal is al-Mehdi till the Day he meets Allah Who decrees and Who judges.”

In the eleventh part, ie. the last part of the sermon, oral declaration of fealty is mentioned. The Holy Prophet (s.a.w.s)says :

“Allah, the Powerful the Glorified, has ordered me of taking your admission by tongues, in the affair I have determined to Ali (a.s.)”.

The readers are requested to read the sermon of Ghadeer in detail and ponder upon it.

Characteristics of Shia

Meaning of the word Shia and its terminological use

The word شيعة comes from the root شيع to follow, adapt, imitate etc. The obvious question that arises here is to follow whom? If we call ourselves the shia of Aimmah (a.s) then it should be understood how they would want their followers to be like. Here we should understand that the very reason for Shias to adhere to the Ahlebayt (a.s) is the will and repeated instructions of the Holy Prophet (sawa) in the form of mutawatir traditions and the clear verses of Quran ordering the believers to be obedient to the ulil’Amr.

The word Shia in Prophetic tradition:

As for traditions there are countless traditions on this topic we bring forth one from Janabe Jabir (a.s) “we were in the presence of the prophet (sawa) when Hazrat Ali (a.s) entered The Holy prophet (sawa) said

والذي نفسي بيده انهذا وشيعته لهم الفائزون يوم القيامة

by the one in whose Hands is my soul most certainly he (a.s) and his shias are successful on the day of judgement.”

The word Shia in Holy Quran:

With respect to the Quranic verse, The Holy Quran in Surah Saffat verse number 83 says that Hazrat Ibrahim was a Shia:

وَإِنَّ مِنْ شِيعَتِهِ لإٍبْرَاهِيمَ

“And Ibrahim was most certainly from his Shias”

Under the tafsir of this ayat we read that Hazrat Ibrahim (a.s) requests Allah to consider him amongst the shias of Amirul momeneen (a.s). (Kindly translate this tradition and mail it to Al Kausar to get your gift)

 Tafseer Burhan Vol 4 pg 599, Tradition 8992/ [3]

قال: و يؤيد هذا التأويل- أن إبراهيم (عليه السلام) من شيعة أمير المؤمنين (عليه السلام)-

رواه الشيخ محمد بن العباس، عن محمد بن وهبان، عن أبي جعفر محمد بن علي بن رحيم، عن العباس بن محمد، قال:

حدثني أبي، عن الحسن بن علي بن أبي حمزة، عن أبيه، عن أبي بصير يحيى بن أبي القاسم، قال: سأل جابر بن يزيد الجعفي جعفر بن محمد الصادق (عليه السلام) عن تفسير هذه الآية: وَ إِنَّ مِنْ شِيعَتِهِ لَإِبْراهِيمَ.

فقال (عليه السلام): «إن الله سبحانه لما خلق إبراهيم (عليه السلام) كشف له عن بصره، فنظر، فرأى نورا إلى جنب العرش، فقال: إلهي، ما هذا النور؟ فقيل له: هذا نور محمد صفوتي من خلقي. و رأى نورا إلى جنبه، فقال: إلهي، و ما هذا النور؟ فقيل له: هذا نور علي بن أبي طالب ناصر ديني. و رأى إلى جنبهما ثلاثة أنوار، فقال: إلهي، و ما هذه الأنوار؟ فقيل له: هذا نور فاطمة، فطمت محبيها من النار، و نور ولديها: الحسن، و الحسين. و رأى تسعة أنوار قد حفوا بهم؟ فقال: إلهي، و ما هذه الأنوار التسعة؟ قيل: يا إبراهيم، هؤلاء الأئمة من ولد علي و فاطمة.

فقال إبراهيم: إلهي، بحق هؤلاء الخمسة، إلا ما عرفتني من التسعة. فقيل: يا إبراهيم، أولهم علي بن الحسين، و ابنه محمد، و ابنه جعفر، و ابنه موسى، و ابنه علي، و ابنه محمد، و ابنه علي، و ابنه الحسن، و الحجة القائم ابنه.

فقال إبراهيم: إلهي و سيدي، أرى أنوارا قد أحدقوا بهم، لا يحصي عددهم إلا أنت؟ قيل: يا إبراهيم، هؤلاء شيعتهم، شيعة أمير المؤمنين علي بن أبي طالب. فقال إبراهيم: و بم تعرف شيعته؟ فقال: بصلاة إحدى و خمسين، و الجهر ببسم الله الرحمن الرحيم، و القنوت قبل الركوع، و التختم في اليمين. فعند ذلك قال إبراهيم: اللهم، اجعلني من شيعة أمير المؤمنين. قال: فأخبر الله في كتابه، فقال: وَ إِنَّ مِنْ شِيعَتِهِ لَإِبْراهِيمَ».

Who are the real Shias?

Thus we come to know that the word Shia is a very high status for which even Ulul Azm prophets (a.s) longed and desired.

         

 In one another incident a person visited Imam Jawad (a.s) while he was very happy. The Imam enquired for the reason of his happiness, in reply he said that Oh son of the Prophet of Allah I have heard from your father that the right of day is that you be happy when Allah gives you opportunity of charity and goodness and reconciliation between believing brothers, and today I was blessed with helping ten believing brothers from such and such place and all of them were needy and destitute and this is the reason for my happiness. Imam (a.s) replied yes indeed it is like this so long as you do not nullify your deeds of charity or they get nullified afterwards. The man replied how are these supposed to be nullified while I am your real Shia? Imam (a.s) said certainly you have nullified your goodness with your brothers and rendered vain your charity. The person enquired and how is this possible oh the son of messenger of Allah? Imam (a.s) told him read the saying of Allah “O ye who believe! Render not vain your almsgiving by reproach and injury” (baqarah:264). The person said oh the son of messenger of Allah I have not obliged upon neither harmed those whom I gave charity. Imam (a.s) told to him that Allah has only said “O ye who believe! Render not vain your almsgiving by reproach and injury” and has not said do not waste your charity by reproaching the one whom you gave charity nor by injuring the one you gave charity. Tell me which action of yours is more detested injuring the one whom you gave charity to or injuring the proximate angels of Allah and injuring us? He replied surely injuring you and the proximate angel is worst. The Imam (a.s) by you saying that “how are these supposed to be nullified while I am your real Shia “ you have nullified your charity. Do you understand who the real shias are? They are Janabe Hizqeel, Momine Aal e Firaun, and Janabe Salman and Janabe Abuzarr and Janabe Miqdad and Janabe Ammar. Do you consider yourself equal to them?

Have you not injured us and injured the proximate angels by this saying of your? The man repented and enquired how should I say then?

Imam (a.s) replied say that “I am from your lover and devotee (محبيكم&مواليكم) and enemy of your enemies and lover of your lovers.”

Thus we should know that the term Shia is reserved for those special followers of the Imams whose sacrifices we cannot even comprehend.  As for Janabe Salman (ra) the paradise awaits him, he used to speak with the angels had wilayate taqwini, was blessed with ilme gayb, used to eat from the food of paradise. If the readers have more interest in learning the personality of Janabe Salman (ra) should refer to the book Nafasur Rehman fii fazaile Salman of Mirza Noori (a.r).

Conclusion:

One of the best resources the readers could refer to for getting a better understanding of the topic is the book Sifat ush-Shia By Shaikh Saduq (a.r). This book has 71 traditions on the characteristics of Shias.

We shall conclude our discussion with three characteristics of Shias of Imam Ali (a.s) from this book

• The marks of the Shia

My father, Allah may have mercy upon him, narrated to us from Mohammed bin Ahmed bin Ali bin as-Salt from Ahmed bin Mohammed from as-Sindi bin Mohammed that Amir ul-Mu'minin (a) turned his face to the group who were following him and asked them about their beliefs. “We are your Shia, Amir ul-Mu'minin,” they answered. He said, “But I cannot see the marks of the Shia on your faces.” “What are the marks of the Shia?” asked they. He (a) spoke:

The Shia are pale-faced because of staying up at nights, shrunken stomached because of fasting, and dry-lipped because of prayers to Allah. The dust of the submissive covers them (غبرة الخاشعين).

• The best of the Shia are those whose marefat is the most

My father, Allah may have mercy upon him, narrated to us from Ahmed bin Idris from Mohammed bin Ahmed from Ibn Abi Umair that one of the Imams (a) said:

Some of you offer more prayers than others do. Some perform the hajj more often than others do. Some give alms more than others do. Some observe the fasting more than others do. The best of you, however, are those who have the most marefaat.

When anyone of them is spoken of highly, he says: “I know myself better than others do, and my Lord knows me better than I know. O Allah do not blame me for what they say, and make me better than what they think of me and forgive me (those shortcomings) which they do not know. You are surely the knower of the things unseen and the coverer of the defects.”

• The Shia of Hazrat Ali (as) abstain from the food appetite and work for their Creator

Mohammed bin Musa bin al-Mutawakkil, Allah may have mercy upon him, narrated to me from Ahmed bin Abdullah… that Hazrat Abu Abdullah (a) said:

By Allah I swear, the Shia of Hazrat Ali (as) are only those who abstain from the food and desires, work sincerely for the Creator, hope for gaining His reward, and fear from His punishment.

Thus it becomes crystal clear for us that the term Shia demands certain qualities and before claiming this title we should introspect our actions and try to verify if we really should claim ourselves to be real shia? A shia never feels safe from the chastisement of Allah neither he despairs from the mercy of Allah and the state of his heart is always between the two feelings of Hope and fear and he strives hard in this world and tries to tread the path of wara to always please his Master the Imam e Asr and his slogan should be

كُونُوا دُعَاةً لِلنَّاسِ بِغَيْرِ أَلْسِنَتِكُمْ؛ لِيَرَوْا مِنْكُمُ الِاجْتِهَادَ وَ الصِّدْقَ وَ الْوَرَع

The Implications of Wilayah on our Lives

The Religion of Islam is built on five foundations: Salat, Zakat, Sawm, Hajj and Wilayat – and there was no call to any of these resembling that which the people were called towards in order to accept the Wilayah of Hazrat Imam Ali bin AbiTalib (as) on the Day of Ghadir.

Moreover the Wilayat of Hazrat Imam Ali (as) has been written in all of the previous books of the Prophets. Also Allah the All Mighty, All Powerful did not appoint even a single Messenger except with a pledge to the “Prophethood of Hazrat Muhammad (saw)” and “the successorship of Hazrat Imam Ali (as)”.

Now that the importance of the acceptance of wilayat Hazrat Imam Ali bin AbiTalib (as) has been established, let’s evaluate the effects of the wilayat of Hazrat Imam Ali (as) in our lives with the help of some traditions:

1. Living the Life of Holy Prophet (saw)

قَالَ رَسُولُ اللٌّه:ِمَنْ يَرِيدُ أَنْ يَحْـيـى حَيَاتِي، وَ يَمُوتَ مَمَاتِي، وَيَسْكُنَ جَنَّةَ الْخُلْدِ الَّتِي وَعَدَنِي رَبِّي‏ فَلْيَتَوَلَّ عَلِيَّ ابْنَ أَبِي طَالِبٍفَإِنَّهُ لَنْ يُّخْرِجَكُمْ مِنْ هُدىً، وَلَنْ يَّدْخِلَكُمْ فِي ضَلاَلَةٍ

The Messenger of Allah (saw) has said: “A person who wishes to live the life that I (saw) lived and wishes to die the way I (saw) die, and wants to reside in the perpetual Paradise which has been promised to Me (saw) by my Lord should accept the Wilayat of Hazrat Imam Ali ibn Abi Talib (as), because He (as) will never take you away from the path of true guidance and He (as) will make you enter misguidance.”

(Ref :Al-Ghadir, Volume 10, Page 278)

2. Wilayah and Tawhid go hand in hand

قَالَ رَسُولُ اللٌّهِ : وِلاَيَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ وِلاَيَةُ اللٌّهِ ‏َوَ حُبُّهُ عِبَادَةُ اللٌّهِ وَ اتِّبَاعُهُ فَرِيضَةُ اللٌّهِ ‏َوَ أَوْلِيَاؤُهُ أَوْلِيَاءُ اللٌّهِ وَ أَعْدَاؤُهُ أَعْدَاءُ اللٌّهِ ‏َوَ حَرْبُهُ حَرْبُ اللٌّهِ وَ سِلْمُهُ سِلْمُ اللٌّهِ عَزَّ وَ جَلَّ

The Messenger of Allah (saw) narrated, “The Wilayat of Hazrat Imam Ali ibn AbiTalib (as) is the Wilayat of Allah; love for Him (Ali) (as) is worship of Allah; following Him (Ali) (as) is an obligatory act from Allah; His (as) friends are the friends of Allah and His (as) enemies are the enemies of Allah; fighting with Him (as) is (like) fighting against Allah; and making peace with Him (as) is (like) making peace with Allah, the Noble and Grand.”

(Ref :Al-Amali of as-Saduq, Page 32)

3. Wilayah of Hazrat Imam Ameerul Momineen (as) is Allah’s fortress (Tawhid)

عَنِ النَّبِيّ:ِ يَقُولُ اللٌّهُ تَبَارَكَ وَ تَعَالـى: وِلاَيَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ حِصْنِي، فَمَنْ دَخَلَ حِصْنِي أَمِنَ مِنْ نَارِي

It has been narrated from the Prophet (saw) that: “Allah, the Glorious and High, has said, “The Wilayat of Hazrat Imam Ali ibnAbiTalib (as) is My fortress, so whoever enters into My fortress will be protected from My fire.”

(Ref :Jami' al-Akhbar, Page 52, Hadith 7)

4. Exegesis of the Book of Allah

عَنِ النَّبِيِّ فِي إِحْتِجَاجِهِ يَوْمَ الْغَدِيرِ: عَلى تَفْسِيرُ كِتَابِ اللٌّهِ، وَ الدَّاعِيَ إِلَيهِ، أَلاَ وَ إِنَّ الْحَلاَلَ وَ الْحَرَامَ أَكْثَرُ مِنْ أَنْ أُحْصِيَهُمَا وَ أُعَرِّفَهُمَا، فَآمُرُ بِالْحَلاَلِ وَ أَنْهى عَنِ الْحَرَامِ فِي مَقَامٍ وَاحِدٍ، فَأُمِرْتُ أَنْ آخُذَ الْبَيْعَةَ عَلَيْكُمْ وَ الصَّفْقَةَ مِنْكُمْ، بِقُـبُولِ مَا جِئْتُ بِهِ عَنِ اللٌّهِ عَزَّ وَ جَلَّ فِي عَلِيٍّ أَمِيـرِ الْمُؤْمِنِينَ وَ الأَئِمَّةِ مِنْ بَعْدِهِ. مَعَاشِرَ النَّاسِ تَدَبَّرُوا وَ افْهَمُوا آيَاتِهِ، وَ انْظُرُوا فِي مُحْكَمَاتِهِ وَ لاَ تَتَّبِعُوا مُتَشَابِهَهُ، فَوَ اللٌّهِ لَنْ يُبَيِّنَ لَكُمْ زَوَاجِرَهُ، وَ لاَ يُوْضَـعُ لَكُمْ عَنْ تَفْسِيـرِهِ إِلاَّ الَّذِي أَنَا آخُذُ بِيَدِهِ.
The Prophet (saw), in his address on the Day of Ghadir: “Hazrat Imam Ali (as) is the exegesis (Tafsir) of the book of Allah and the one who calls others to it. Verily, that which is permitted and forbidden is more than what I (saw) can explain to you; what I (saw) command you as permitted and forbid you as prohibited, is all from one position. I (saw) was commanded to take your allegiance and your pledge to accept what I (saw) brought from Allah, the Exalted, regarding Hazrat Imam Ali (as), the commander of the believers, and the Imams (as) after him. O’ People! Ponder and understand the verses (of the Qur'an), observe those that are clear and do not follow those that are allegorical; for by Allah no one can explain to you its limitations or clarify its meanings except the one whose hand I (saw) am holding [meaning Hazrat Imam Ali (saw)].”

(Ref :Wasa'il ash-Shi'a, Volume 18, Page 142, Hadith 43)

5. The Love of Ahle Bait (a.s) cannot be combined with the love of their adversaries

From Hanash b. al - Mo’tamar, who said: Once I called upon Hazrat Imam Amirul Mo’mineen, Ali b. AbiTalib (a.s.) while He (as) was at al - Rahbah, reclining. So I said: “Peace be upon you, O,Hazrat Imam Amirul Mo’mineen (as) and His mercy and His blessing, how are You this morning?” He (as) raised His (a.s.) head and returned the greetings and then said: “I (as) have entered this morning with love for those who love Us (as) and patience for those who hate Us (as). Surely, he who loves Us (a.s.), awaits for repose, happiness and deliverance every day and night. And he who hates Us (a.s.) has built a structure whose foundation is laid on the edge of a crumbling bank; which tumbles and tumbles down with him into the fire of hell. O, Abu Mo’tamar, he who loves Us (as) cannot nurse hatred against Us (as) in his bosom and he who hates Us (as) cannot love Us (as). No doubt, Allah, Most High, created the hearts of the slaves with a propensity to love Us (as) and has forsaken those who deviated to hate Us. So, those who love Us (as) cannot hate Us (as) and those who hate Us (as) cannot love Us (as); and Our (as) love can never be combined with the love of Our (as) adversaries in one heart. Allah has not assigned to any man two hearts in his chest -loving one group with this heart and loving those who are their enemies with the other.

( Ref : Al-Amali by Sheikh Al-Mufid, Chp. no 27, Hadith 4)

From the above traditions, we can easily conclude the fact that the acceptance of the wilayat of Hazrat Imam Ameerul Momineen (as) effects our actions as well as beliefs like no other.

Arafah

Allah (swt) created this world and decorated it with seas, mountains, fields, greenery so that man may enjoy His bounties. Allah created humans however He made a few excel over the others.

He practiced the same rule for the earth as well and gave excellence to a few places over others. There are places on this earth where he showered His special blessings and rewarded people for being attached to these places.

One such revered place is the plain of Arafaat which is located in Saudi Arabia and is one of the important stations in the entire ritual of Hajj. In this article we shall see the importance and excellence of this place as well the day which is associated i.e. 9th Zilhajj known as Day of Arafaat.

To begin with let us look at its etymology in the light of Holy traditions

In a lengthy tradition in Hayaat al Quloob, it is mentioned that J. Jibraeel (a) now took J. Adam to Arafaat and asked him to wait till sunset and confess his sins seven times. Adam (a) did as taught by Jibraeel and due to this the place was named 'Mo'taraf' or Ma'raf. This practice was established for Adam's progeny. Jibraeel (a) asked him to return from Arafaat.

Muaviyah bin Ammar says that I asked Imam Jafar Sadiq (a) concerning Arafaat, “Why is it called Arafaat” He (a) said: SurelyJibraeel (a) took Hazrat Ibrahim (a) on the day of Arafaat (i.e. 9th Zilhaj) and when the sun was set he said to him. O Ibrahim (a)! Confess your sins and recognize your place of sacrifice, then it was called Arafaat on the saying of Jibraeel (s); you confess and he confessed

(Ref: Mustadrakul Wasael Vol 10 Pg 29)

The mount of Arafaat is a place which the Prophets and Messengers have honored with their presence.

It is mentioned in Hayaat al Quloob by Allamah Majlisi that Imam Sadiq (a) said: Adam (a) was in Sajdah for 40 days on Mount Safaa and was lamenting the separation from Divine Mercy and heaven. Jibraeel (a) came to him and inquired why he was weeping. He said, "Why should not I cry? Allah has separated me from the vicinity of His Mercy and sent me down to Earth." Jibraeel (a) said, "O Adam! Ask forgiveness from Allah." "How should I repent," he asked. Allah sent for him a dome of light at the site of Ka'ba. Its glow illuminated the mountains of Makkah as high as the sanctuary. Allah ordered Jibraeel to mark the precincts of the sanctuary. On 8th of Zilhajj Jibraeel came to Adam and told him to arise. He took him out of the sanctuary and instructed him to perform Ghusl and wear the Ehraam. Then he took him to the Mina and camped there overnight. Next morning they went to the plains of Arafaat. On the day of Arafaat at the time of Zuhr prayers Adam (a) was told to recite the Talbiya and perform Ghusl. After he completed the prayers Jibraeel (a) told him to stand on the plains of Arafaat and taught him the words that he had learnt from his Lord:

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ اللَّهُمَّ وَ بِحَمْدِكَ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي وَ أَنْتَ خَيْرُ الْغَافِرِينَ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ اللَّهُمَّ وَ بِحَمْدِكَ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي وَ ارْحَمْنِي وَ أَنْتَ أَرْحَمُ الرَّاحِمِينَ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ اللَّهُمَّ وَ بِحَمْدِكَ عَمِلْتُ سُوءاً وَ ظَلَمْتُ نَفْسِي فَتُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيم‏

Adam (a.s.) kept standing and prayed to Allah with sincerely and wept. At sunset Jibraeel took Adam to Mashar and they stayed there for the night. In the morning Adam (a.s) stood on Mountain of Mashar-il-Haraam and prayed to Allah with the words that were taught to him. Allah forgave his sins. Then Jibraeel (a..r.) brought him to Mina and asked him shave his head and again brought him to Makkah.

Since then Allah has made it a place for forgiveness of believers. Any believer who visits Arafah and seeks forgiveness from his Lord, Allah forgives his sins. To support this claim, we would like to quote another tradition from the same book

When Adam (a.s.) was doing Tawaaf of Ka'ba and his Dua was about to be accepted and Jibraeel (a.r.) told him to confess his sins at that place. Adam (a.s.) said, "O Allah every action carries a reward. What is the reward of my action?" Allah revealed to him, "O Adam! I will forgive all those from your progeny who visit this place and confess their sins.

History also relates this place to another great Prophet who has been associated to this revered land and till today Muslims associate them together. Whenever believers go for Hajj or light a flame of going for Hajj in their hearts their imaginations take them to Arafaat and the sacrifices of Hazrat Ibrahim (a). When J. Ibrahim (a) constructed the Holy Kaaba, the Almighty commanded Ibrahim and Ismail (a) to dig a well.

On the 8th of Zilhajj, Jibraeel (a) descended and asked Ibrahim (a) to arise and arrange for water because in those days there was no water in the plains of Arafaat and Mina. The eighth day is known as Yaum-e-Tarwiyah (Day of Tarwiyah) because 'Tarwiyah' means offering of water. Then Jibraeel (a) escorted Ibrahim (a) to Mina and they camped for the night. Jibraeel (a) also instructed him in the rituals of Hajj, like Adam (a) had been taught.

Lastly, let’s see how Arafaat is a place of companion of Imam Mahdi (Atfs) :

An authentic tradition from Imam Reza (a) says that Khizr (a) drank elixir of life and will remain alive till the time of the blowing of Bugle and that those who are dying are coming to us and they salute (say salaam) us; then we hear the voice of Khizr (a) but do not see him. He reaches wherever his name is mentioned. So it is necessary that anyone who remembers him should also say Salaam to him. He comes to Makkah in every Hajj, performs Hajj and stands in Arafaat and says 'Amen' to the prayers of the faithful; that very soon Almighty Allah will make Khizr (a) confidante of Qaem-e-Aale Muhammad (a); that when he (Qaem) will be hidden from the public eye he (Khizr) will be his companion in solitude.

Thus the companion of Imam Zamana (a) i.e. J. Khizr (a) also visits the land of Arafaah and intercedes for his lovers.



We seek Taufeeq from Allah to grant us the fortune of visiting the land of Arafah