The philosophy of Eid in Islam
Eid represents an anniversary that brings happiness and joy. What brings
happiness to the Islamic Ummah? Approaching the Islamic goals. Islam has
determined some goals for the Islamic ummah and society like it has done so for
Muslim individuals.
January 29, 1998
The greatest Eid of God
No doubt, the day of Eid al-Ghadir is an extremely important day. In Islamic
narrations, we read that the importance of this day is even more than Eid al-Adha
or Eid al-Fitr. Not that importance of these Eids can be undermined in any way;
but that, Eid al-Ghadir has a more elevated sense. The importance of this Eid--the
most important Eid based on the Shia narrations-- relies on its theme: wilayah.
It could be said that the goal of all the efforts made by the prophet Muhammad
and other prophets and religious figures was to establish the wilayah
[governance] of God.
June 9, 1993
What makes Ghadir so important?
Ghadir was a matter of establishing a criterion although the Holy Prophet's
(s.w.a.) advice was not heeded later on. Until the end of time, Muslims can use
this criterion to determine the main path of the Islamic Ummah. Choosing the
best time for declaring his successor was not up to the Holy Prophet (s.w.a.).
Rather, it was decided by Allah the Exalted. "Deliver what has been revealed to
you from your Lord." [The Holy Quran, 5: 67] This is not to say that the Prophet
(s.w.a.) did not know about the issue of Imamate and Wilayat before the
revelation. He knew about this issue since the time he was appointed a prophet.
Moreover, the events that happened during his 23-year prophethood left no doubt
about Imamate and Wilayat. But Wilayat had to be publicly declared at the most
strategic time, and it was declared after a divine order. "Deliver what has been
revealed to you from your Lord. And if you do not do it, then you have not
delivered His message." [The Holy Quran, 5: 67] That is to say, declaring
Wilayat was a divine message that the Prophet (s.w.a.) had to deliver. Later on,
when the Holy Prophet (s.w.a.) told the pilgrims to gather in Ghadir al-Khumm
and declared this divine message, this ayah was revealed to him: "Today I have
perfected your religion for you, and I have completed My blessing upon you."
[The Holy Quran, 5: 3] Islam and divine blessings were complete on Ghadir.
"Today the unbelievers have despaired of your religion. Therefore, fear them
not, but fear Me." [The Holy Quran, 5: 3] Allah told the Prophet (s.w.a.) that
Ghadir was the day when his enemies despair. That is to say, the criterion was
determined. From that day on, Muslims could see the criterion and end doubts
whenever they opened their eyes to the realities. This shows the importance of
Ghadir.
Dec 6, 2009
Proving Ghadir by relying on the Quran verses
in the Holy Quran, there are ayahs which can only be matched with the issue
of Ghadir, not with any other issue.
There is a well-known ayah which says, "This day have those who reject faith
given up all hope of your religion, yet fear them not but fear Me. This day have
I perfected your religion for you, completed My favor upon you, and have chosen
for you Islam as your religion” [The Holy Quran, 5: 3]. This ayah is in the
beginning of Sura al-Maeda and it is not compatible with any issue other than
the issue of Ghadir in terms of weight, significance and value.
Only such an issue can match the sentence "This day have those who reject faith
given up all hope of your religion.” Those who have questioned the content of
these ayahs and those who make certain comments in rejecting this issue – the
opponents of Ghadir and those who do not believe in it – have interpreted this
ayah in certain ways, but this part of the ayah cannot be interpreted otherwise.
Today is a day that the enemies – Kufar(disbeliever) – have become disappointed
with your religion. What has been added to the religion that has disappointed
the enemy? How significant are the religious rules that have appeared in this
ayah and in the beginning of Sura al-Maeda both before and after this part of
the ayah?
This part of the ayah does not refer to daily prayers, zakat and jihad, nor does
it refer to any peripheral rule: "This day have those who reject faith given up
all hope of your religion.” So, there is another issue involved, one that is not
related to the religious rules that have appeared in the Sura. What is that
issue?
It is the issue of the leadership of the Islamic community. It is the issue of
government and imamate in the Islamic community. Of course, it was possible that
Muslims would not obey this edict and actually, they did not do so! For several
centuries, the Bani Umayyad, the Bani Abbasid and other such groups lived like
kings and ruled over the people in the name of imamate, caliphate and the like.
However, this does not harm the philosophy of Ghadir.
The event of determining Ghadir is the event of determining a rule and
regulation. A certain regulation was introduced in Islam. In the last months of
his life, the Holy Prophet (s.w.a.) issued a regulation. What is that
regulation? The regulation of imamate, the regulation of Wilayat. Since long
before the Holy Prophet (s.w.a.), human societies had a government. Humanity has
experienced all sorts of governments, but Islam does not believe in such
systems, in such kinds of power and in such governments. It believes in Imamate.
This is the regulation of Islam and Ghadir announced this regulation.
And it is clear who it refers to. The Commander of the Faithful (a.s.) is a
person whose personality and status as God’s representative of Quranic concepts
and teachings cannot be blemished by anyone living either in those times or
afterwards. Well, they used to curse him, but they even curse God and the Holy
Prophet- I seek Allah’s protection. Cursing someone is not a good reason for
rejecting them. When everyone thinks, when everyone abandons their biased
feelings, they can not cause the least amount of damage to this enlightened and
sacred body. The Holy Prophet (s.w.a.) chose that person as the embodiment of
imamate. This became a regulation.
Until the end of the world, whenever Muslims want to be guided by God so that
they implement Islam and achieve the Islamic community, this will be the rule
and the regulation: they should revive imamate. Of course, they can never get
close to any of the criteria and standards that the Holy Prophet (s.w.a.)
announced. They cannot even get close to lesser degrees. If we want to compare
our greatest scholarly, spiritual, mystic and philosophical personalities with
the Commander of the Faithful (a.s.), they are like a faint ray of light that
one sees at the bottom of a well. Now, compare this with the sun. Of course,
they are the same and they have the same radius, but what is the distance? How
different are they from each other?
Sep 20, 2016
Why did God tell Prophet Muhammad (p.b.u.h.) that without delivering the decree
of Ghadir, his prophethood would not be fullfilled?
Such distances exist, but this is the regulation: the regulation of imamate. The
regulation of government, power and ruling in the Islamic community was
determined by Ghadir. This is the significance of Ghadir. The significance of
Ghadir is not confined to the appointment of the Commander of the Faithful (a.s.).
Of course, this appointment is important, but what is more important is that the
rule and the regulation were specified. It became clear that in the Islamic
community, the monarchic government is meaningless. It became clear that
individual and aristocratic government, the government of gold and power, the
government of showing arrogance to people, the government of bullying, greed and
accumulation of wealth for oneself and the government of lustfulness are
meaningless. It became clear that Islam is like this. This regulation was issued
in Ghadir.
When this regulation was issued, then "This day have those who reject faith
given up all hope of your religion.” When it was issued, the enemies lost all
hope of changing the path of religion. This is because the path of religion
changes only when the main point and the main nucleus change. If the nucleus of
power, management and leadership changes, then everything will change. Of course
in reality, certain changes take place. Certain individuals from Bani Umayyad
and Bani Abbasid seized power in the name of Islam, so did Hajjaj ibn Yusuf, but
they could not disrupt the regulation.
Today, if some people in the world of Islam – those who are familiar with
Islamic teachings – refer to the Holy Quran and if they look at the regulations
that exist in the Holy Quran about worshipping the Truth, about one’s lifestyle,
and the orientation that those nations who worship the Truth adopt, it will not
be possible in any way that they reach a conclusion other than the imamate of
the Commander of the Faithful (a.s.) and what follows this imamate.
This is our claim and we can prove it completely. If anyone in the world of
Islam – including intellectuals, thinkers, philosophers and those who have had
other beliefs since the first day – chooses the Quran, Quranic values and
Quranic regulations for the life of human societies as the main standard, they
will not reach any conclusion except that a person like Ali ibn Abi Talib (a.s.)
should rule over Islamic societies. This is the path. The path is the path of
imamate. This was related to Ghadir.
Well, when Ghadir is of such significance, then it becomes clear what the other
holy ayah means: "Oh Messenger, deliver what has been revealed to you from your
Lord. And if you do it not, then you have not delivered His message” [The Holy
Quran, 5: 67]. It says that if you do not announce this edict to the people, you
have not fulfilled your mission. It was 23 years then that the Holy Prophet (s.w.a.)
had been working hard. All those efforts in Makka, in Madina, those wars, those
self-sacrificing acts, that strictness about himself and the great guidance that
that great personality provided for humans were accomplished during those 23
years. So, what was that event and duty without which, all those efforts would
not exist: "And if you do it not, then you have not delivered His message.”
This edict could not be related to some peripheral religious rules, rather it
was something beyond that. What was it? It was imamate. Who is the first Imam?
The Holy Prophet (s.w.a.) himself. Imam Sadiq (greetings be upon him) said in
Mina, "God’s Messenger was the first Imam. Ali ibn Abi Talib was Imam after him”
[Kafi, Vol. 4, page 466]. And they were followed by the other Imams (a.s.).
After putting Abraham the Messenger to all those tests, and after he passed
through all those difficult stages – he was thrown in the fire in his youth and
after that he went to Babylon and other areas and went through a lot of trouble
– Allah the Exalted said to him when he had become old, "I will make you an Imam
to the nations” [The Holy Quran, 2: 124].
He said to him that He wants to make him an Imam. This is what imamate means.
This is an ideology, an Islamic ideology which is based on firm principles and
irrefutable arguments. We invite the entire world of Islam and all thinkers to
this: the unity that the world of Islam needs today can be easily understood by
contemplating on Quranic ayahs and truths provided that thinkers and experts
pursue such issues.
Sep 20, 2016
What is Wilayah of God and who is the representative of God's Wali?
When the matter of Wilayah (guardianship) and governance is resolved for a
nation—the way it happened on the day of Al-Ghadir—that day is indeed an Eid, a
day of celebration, for that nation. For, the most important and crucial matter
for every nation is the issue of governance, Wilayah, management, and the ruling
of the society; hence, this event is the most determining matter of a nation.
Every nation has resolved the issue [of establishing a guardianship and a
governing body] in a way[...]
Wilayah, which represents governance and leadership in the Islamic society, is
naturally different from governance in a non-Muslim community. In Islam, the
leadership of the society belongs to God the Almighty. No person has the right
to take on the management of other people's affairs. This right is specific to
God—who is the Creator, the Origin; He knows what is expedient for the people,
He is the Master of people's affairs, indeed He is the Master of the affairs of
even the tiniest entities of existence.
The mere fact that such a way of thinking prevails in the Islamic society is an
extraordinary phenomenon. No power, no cutting sword, no amount of wealth, no
power of science and prudence entitles anyone to decide on the fates of other
humans. These are values. No one is granted the right of leadership of the
people. This is a right exclusively owned by God.
God, the Elevated, practices this leadership through specific mediums. That is,
even when the governor or the ruler of the Muslims is given the authority to
manage the affairs of the people, either by appointment--like what is the case
for Imam Ali (a.s) and prophet Muhammad (p.b.u.h.) in our belief-- or through
criteria and principles [of slection], this wilayah is still a wilayah of God.
This right to rule is God's right. This is the power and ruling of God over the
people. That person—be it anyone-- without divine power and wilayah, has no
right over other people. This is an important and determining factor in the fate
of the Islamic society.
The person who is given the responsibility of wilayah by God, must realize, show
or own some degrees of the [features of] divine wilayah. The features of the
divine wilayah include power, wisdom, justice, mercy, etc. The person or entity
that takes on the role of ruling over the people, must be a manifestation of
God's power, justice, mercy and wisdom. This characteristic distinguishes the
Islamic society from all other societies that are governed with other methods.
Ignorance, self-satisfying desires, personal taste based on one's own profits
and interest have no right to influence the people's life and the management of
their affairs. Thus, in the Islamic system and society, justice, knowledge,
religion and mercy must rule. Self-centeredness or personal desires --of anyone
or in anyone's words or behavior-- must not rule.
The secret to the purity of Imam, in the ultimate, original form of it in Islam,
is that no possibility of making mistakes or errors exists. Even when purity is
not there, religion, piety (taqwa) and justice must rule over the people, which
is regarded as an example of divine wilayah.
Hence the day of Ghadir is the day of wilayah, a determinant and important day,
in the fate of the Islamic society.
July 11, 1990
Appointment of Imam Ali (a.s) is based on particular criteria and it entails
certain points. Though wilayah is a political concept, all the meaning of
wilayah is not restricted to politics. This wilayah is a beam of wilayah of
God's Holy Essence. This wilayah emerges from the divine wilayah that exists
within Imam Ali (a.s.), as it was present in prophet Muhammad (p.b.u.h.). This
wilayah is an example of that principle and a fruit of that root. As a result,
it is referred to as wilayat. Wilayah indeed means juncture, attachment and
connection. The person who has this position, contrary to other rulers of the
world, is not merely a governor, but a wali. He is close to the people,
connected to them, relied upon by people's hearts and souls. This exists in Imam
Ali (a.s.) and other Imams (a.s.). After the time of the Imam (a.s.), if some
weak beams of this denotation can be found in someone, wilayah is formed. This
is the true sense of it. In describing Imam Ali (a.s.), Prophet Muhammad (PBUH)
says: "He is the justest person among the people." Both his personal and
spiritual justice and hid social and behavioral justice are meant. It might be
easy to talk about those features, but by how it is realized in actions, one can
achieve to the greatness of this denotation and the individuals who represented
it.
Justice, in its true sense, exists in Imam Ali (a.s.), his behavior, his piety,
and his attention. Justice also appears in his outward behavior. Today, after
many centuries have passed, if we want to define justice, and bring an example
of it, we cannot find a better example than Imam Ali (a.s.).
So Prophet Muhammad (p.b.u.h.) through God's order and divine appointment,
introduced him to the people and appointed him at the position of wilayah. This
is an Islamic truth. This is so different from the belief that any oppressor, by
any forceful method, who could get to power, must be followed! How would that be
Islam?!
February 20, 2003
Based on which criteria was Imam Ali (a.s.) chosen by Prophet Muhammad (PBUH) as
his successor?
As has been specified in the history of Islam, the issue of Imamate and Wilayat
is a divine issue. It was not the case that the Holy Prophet (s.w.a.) appointed
the Commander of the Faithful as his successor according to his personal
assessment of the situation. His decision was inspired by God. The Holy Prophet
(s.w.a.) delivered the message of Islam to different Arab tribes from the
beginning of his prophethood. He went to different tribes during the early
stages of his prophethood. Once he visited the head of a tribe who told him that
his tribe was prepared to convert to Islam on condition that the head of his
tribe take on the responsibility after the Prophet (s.w.a.). He said that his
tribe would agree to convert to Islam providing that the Prophet (s.w.a.) let
the head of his tribe be his successor. The Holy Prophet (s.w.a.) rejected his
offer and said, "This is a divine issue." The Prophet (s.w.a.) said appointing a
successor was not his decision. As a result, the tribe did not accept the
Prophet's invitation to Islam. This event is indisputable in the history of
Islam. Our Sunni brothers have also narrated this event. Shia and Sunni have not
presented different accounts of the event. Therefore, the Holy Prophet (s.w.a.)
appointed Imam Ali (a.s.) as his successor on the basis of a divine revelation.
Appointing a successor was a decision that was made by God.
But if it was up to the Holy Prophet (s.w.a.), who would he appoint as his
successor? Logically, his successor had to be the embodiment of all the
essential qualities specified in Islam. Muslims living in different parts of the
world can measure the qualifications of the Commander of the Faithful against
other companions of the Prophet (s.w.a.). Although several traditions have been
narrated regarding the virtues of some of the Prophet's companions, Muslims can
measure Imam Ali's (a.s.) qualifications against those specified in the Quran
and in reliable Islamic narrations. Then they will see who was more qualified to
be the successor of the Prophet (s.w.a.). Knowledge is one of the criteria.
Regarding his knowledge, both Shia and Sunni narrations confirm that the Holy
Prophet said, "I am the city of knowledge, and Ali is the gate to it." This is
the best testimony to Imam Ali's knowledge. Regarding his jihad, Allah the
Exalted said, "And there is the type of man who gives his life to earn the
pleasure of Allah." [The Holy Quran, 2: 207] This Quranic verse describes the
selflessness of the Commander of the Faithful. There are no other such
revelations about other people in the Quran. Regarding his charitable
activities, there is the ayah, "And they feed, for the love of Allah, the
indigent, the orphan, and the captive." [The Holy Quran, 76: 8] This ayah is
about the Commander of the Faithful and his family. "Your (real) friends are (no
less than) Allah, His Messenger, and the (fellowship of) believers - those who
establish regular prayers and regular charity, and they bow down humbly (in
worship)." [The Holy Quran, 5: 55] Everyone says that this ayah is about Imam
Ali (a.s.). He had each and every one of the qualifications specified in Islam -
including knowledge, piety, charitable activities, selfless efforts, and jihad.
Who would deny the fact that Imam Ali (a.s.) had these qualifications?
Dec 6, 2009
Ghadir: an Eid for all the Muslims
Though heartfelt relation of the Shi’as with Ghadir is a strong and prominent
relation in the Muslim world, the truth is Ghadir in its sense and meaning is
not only for Shi’as. It belongs to all Muslims. Because the event of Ghadir
rises from the spirit and true meaning of Islam. The fact that God the Almighty
tells prophet Muhammad (p.b.u.h.) --despite all his efforts-- 70 days before his
death to, "Deliver to the people what I ordered you; otherwise, your prophethood
is not complete" reveals that the true spirit and meaning of Islam exists in the
event of Ghadir[...]
So, Ghadir with such an elevated meaning belongs to all the Muslims.; because it
represents the rule of justice, the rule of virtues, the Wilayah of God. If we
aspire to be true followers of Imam Ali (a.s.), we should make ourselves and our
lives closer to justice. The biggest work is to spread justice as much as
possible. For, the scope of justice is unlimited. The more we manage to
establish justice in the society, the more we will look like Imam Ali (a.s.) and
rely on his wilayah.
Today the world population are thirsty for justice. This message will also reach
the world population. Despite all the advances in science, all the research on
life and existence, all the amazing inventions and discoveries in the area of
ethics, the major powers boast about their domineering, invading, oppressive
actions and their ignorance of the vote of the people. Today, the impudence of
these powers has increased so much that they even confess, saying public opinion
could not hinder their attack to Iraq; this is an absolutely insolent move.
Those who do not consider ethics, justice, and rights of others in their
actions, act like animals. Human spirit respects these values; human life
depends on these values. The globe, heavens and earth depend on justice. "The
heavens and earth were established by justice." Then, justice is ignored in this
manner.
February 20, 2003
Ghadir is an answer to those who claim religion is separate from politics
The issue of Ghadir is a very important issue in the history of Islam. First,
the essence of this astonishing and important event and this holy statement -
"Whomsoever's Moula [leader] I am, Ali is also his Moula" - is not something
that has been narrated by Shia only. This event is among clear and absolute
truths. Those who wanted to find faults with this event did not cast doubts on
the origin of this statement. Rather, they resorted to ta'weel and
interpretation of this sentence.
The issue of Ghadir is a clear historical and Islamic issue. The doubts and
questions - about the meaning of this sentence - that have come to the minds of
some intellectual and philosophical newcomers of today are the same doubts and
questions that have been raised since a thousand years ago. And these questions
have been answered by great ulama. Therefore, there is not any room for raising
doubts about the essence of this issue, this event and what the Holy Prophet (s.w.a.)
said.
On that day, the Holy Prophet (s.w.a.) asked the people, "Am I not closer to you
than your own selves?" This sentence was a reference to a Quranic ayah which
said, "The Prophet is closer to the believers than their own selves" [The Holy
Quran, 33: 6]. Then, the Holy Prophet (s.w.a.) said, "Whomsoever's Moula I am,
Ali is also his Moula". So, there is not any room for doubt about the essence of
this issue.
What should be said about the content of this historical, holy and meaningful
sentence - apart from the appointment of the Commander of the Faithful (a.s.) as
the caliph and Imam after the Holy Prophet (s.w.a.) which is the common meaning
of this sentence - is that there is another important issue which should not be
ignored. This issue is the attention of Islam to the issue of government and
politics and the significance of this issue from the viewpoint of Islam.
The answer to those people who have tried to throw Islam out of the arena of
social and political issues, to confine it to personal and individual affairs
and to adopt a secular outlook towards Islam - the hands of the enemies and
their propaganda efforts have been promoting this outlook among Muslims for many
years - is the issue of Ghadir. At the command of Allah the Exalted, the Holy
Prophet (God's greetings be upon him and his household) addressed an important
and fundamental issue in that sensitive condition and during the last months of
his life. This important issue was attending to the issue of government after
the Holy Prophet's (s.w.a.) time.
Here, the appointment of the Commander of the Faithful (a.s.) was not confined
to spiritual aspects. Rather, it can be said that spiritual aspects are not
things that someone can be appointed and elected for. Those issues for which
someone can be appointed are government, politics and the management of the
country and the Islamic society. The Holy Prophet (s.w.a.) recommended this to
the people. This is an important point on the issue of Ghadir and it is a
rejoinder to all those people who think and promote the idea that Islam should
be kept away from political issues, issues related to the government and the
like.
Therefore, these two truths - that is to say, the truth about the appointment of
the Commander of the Faithful (a.s.) as the Imam after the Holy Prophet (s.w.a.)
and the truth about attending to the issue of government, politics, Imamate and
managing the Islamic Ummah after the Holy Prophet (s.w.a.) - and these two very
important and sensitive issues exist in the event of Ghadir. They are among
teachings that have been guaranteed by Ghadir and they are a great lesson for
all Muslims, whether for their present time or for their future.
Oct 13, 2014
Inviting all Muslims to uniting and pondering on Ghadir
Today, what we should pay attention to is that the issue of Ghadir is an
ideological issue. Shia and the followers of the school of the Holy Prophet's (s.w.a.)
household and the school of imamate are committed to the issue of Ghadir.
Without a doubt, this is the base of Shia philosophy and there is no room for
any discussion on this issue. Those who doubt this and those who have a question
in this regard can take part in scholarly and expert meetings and discuss it.
Shia's logic is strong. Its reasoning is decisive and impeccable. However, this
should not influence the public lives of Muslims, their cooperation with and
brotherhood towards one another. The issue of differences between Muslim
denominations - whether Shia and Sunni denominations or the different
denominations that exist inside these two major denominations - has been one of
the targets of the greed of the enemies of Islam, not just the enemies of Shia
Islam.
For many years, there has been an effort to create discord between Muslims. This
is because the existence of discord between Muslims will make them spend their
efforts, energy and motivation on domestic fights. This makes them ignore
foreign affairs and their great enemies. This has been the major policy of
colonialism for many years and after the victory of the Islamic Revolution and
the formation of the Islamic Republic. Because they witnessed the development of
the Islamic Republic's thoughts in the world of Islam, they placed more emphasis
on and showed more persistence in creating discord. They invested in doing this
in order to separate the world of Islam from the Islamic Republic.
The Islamic Republic, our great Revolution and our great Imam (r.a.) managed to
attract the thoughts of the world of Islam and the hearts of Muslims. They
managed to channel their motivations and their moves. This frightened the enemy.
This frightened colonialism, arrogance and Zionism - particularly American
politicians. As a result of this, they resorted to their old weapon which is the
weapon of creating discord.
Since many years ago until today, they have been fueling the fire of discord
between Shia and Sunni so that they can divert the attention of the two sides
from the main enemy - who is the enemy of Islam, not the enemy of Shia or Sunni
in particular - and so that they can busy them with each other. This is the
policy of colonialism. And the experts on this policy are the political and
security hands of the vile English government which has been active in this area
since long ago. They have made many efforts in this area and they know how to
create discord between Muslim denominations. They have experience in the ways
for doing this. Therefore, they know how to do it and they are extremely active
in this arena.
Oct 13, 2014
I call all Muslims throughout the world to reflect on these realities. We do not
at all insist that in a unified Islamic Ummah certain Islamic denominations
should accept the beliefs of other Islamic denominations. No, this is not what
we mean by unity. Unity means that different Islamic denominations should
highlight what they have in common and do not use their differences to cause
fratricide, war, and enmity among Muslims. That is what we mean by unity.
But all Muslims should study what has been written by contemporary Shia
researchers and great Shia scholars. Their works have been praised by the ulama,
intellectuals, and prominent figures of the entire world of Islam. This is a
reasonable request. They should not confine themselves to their own sources.
They should not deprive themselves of the works produced by the scholars of
other Islamic denominations. Allamah Amini's "Al-Ghadir" and the books written
by the late Seyyed Sharaf al-Din are a collection of religious realities. Ghadir
is an important historical event. In many of his books, Allamah Amini cited tens
of Sunni sources that narrate Ghadir the way Shia do. Ghadir has not just been
narrated in our books. Some people may disagree about the meaning of mawla, but
Ghadir was a historical event that established a criterion [for leadership]. It
is obvious to all Muslims and Muslim rulers that the Commander of the Faithful (a.s.)
was a peak of perfection.