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"Uncovering Ghadeer Khumm: The Historical Truth" is a historical documentary series that examines the momentous event of Ghadeer Khumm. This series explores the historical dimensions of Ghadeer with the help of distinguished scholars from Islamic seminaries and academia, while addressing related questions and misconceptions through historical evidence and reasoned analysis. Part 4 examines the Holy Prophet's sermon at Ghadeer Khumm and addresses a key question: Why can the Prophet's use of the term Mawlā only be understood to mean authority and succession, rather than any other meaning?
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00:22Uncovering Khadid Echom, The Historical Truth
00:25Part 4 Khadid's Sermon
00:30In the 10th year of Hijri
00:36Prophet Muhammad, peace be upon him, invited all Muslims to attend the Hajj pilgrimage,
00:43leading to the largest gathering of Muslims ever seen in Mecca up to that time.
00:50He taught the Muslims the true rituals of Hajj, and in his sermons at Arafat and Mina,
00:56urged everyone to follow the Quran and his Al-Bayt after him.
01:01This paved the way for his final mission in regards to his succession.
01:07After completing the Hajj rituals, the Prophet didn't consider Mecca suitable for his final mission.
01:14He stayed there for only one day following the completion of the Hajj, and then set out for Medina with
01:21the Muslims accompanying him.
01:23During his journey, the Prophet was looking for a suitable opportunity to deliver his divine commandment.
01:30This commandment had been initially revealed to him earlier in Medina, and he was required to deliver it during the
01:37Farewell Hajj pilgrimage.
01:40Upon the revelation of Al-Ma'idah during the Farewell Hajj pilgrimage, in the plain of Arafat,
01:45the Prophet was once again commanded explicitly to deliver his final message.
01:51The tone of the Quran suddenly changes in the verses addressed to the people of the book, in the chapter
01:58of Al-Ma'idah.
01:58And in verse 67, the Holy Prophet is addressed directly as O Messenger.
02:06This is a unique form of address in the Quran.
02:09No other Prophet is addressed by this title anywhere in the Quran.
02:15This verse is known as the Verse of Proclamation.
02:19In it, the Prophet is commanded to deliver a crucial and significant message from God,
02:25equaling the importance of the totality of his prophethood mission.
02:30This message, if not conveyed, would render his 23 years of prophethood incomplete.
02:38The verse goes on to address the Prophet's concern about delivering the divine message.
02:43However, God assures him that he will protect him.
02:50Verse 67 of chapter Al-Ma'idah says,
02:54O Messenger, convey what has been sent down to you from your Lord.
02:59And if you do not, then you have not fulfilled the task of his messengership.
03:06Allah will protect you from people.
03:09Verily, Allah guides not the people who disbelieve.
03:13This verse promises that there is no need to worry.
03:18If there is anything that might cause harm to you, God will keep you protected.
03:23The term Isma in Arabic originally refers to the wrist,
03:30which is usually held by a guardian to prevent a child from falling or getting lost.
03:35Just as someone like an elder, father or mother who holds a child's wrist to protect him from these dangers,
03:45God promises to protect the Prophet from potential threats.
03:50The term, and Allah will protect you from the people,
03:54means that God will safeguard you from potential harm and dangers posed by others.
04:00But what was the Prophet really worried about?
04:05Was the Prophet worried about his own life?
04:08Did he fear for his safety?
04:10No.
04:11Throughout his mission, the Prophet fearlessly put his life at risk for God's religion
04:17and had no concern for his personal safety.
04:21For example, Amir al-Mumineen mentions in Najal Balanga that during many battles,
04:27the Prophet placed himself closer to the enemies than the other Muslims,
04:32showing his bravery and courage.
04:35The Prophet's real concern was not for his life,
04:39but for the potential troubles, conspiracies, and conflicts that might arise after delivering the message.
04:46He worried that some might accuse him of acting out of personal gain
04:51or promoting tribalism by appointing his own son-in-law as his successor.
04:57Such accusations could harm the faith and lead to doubts among the ordinary people,
05:03damaging the religion.
05:06Therefore, the Prophet was not worried about his own life, but the people's faith.
05:11He worried about the accusations that the hypocrites might make to him regarding tribalism and self-centeredness.
05:20A similar concern to that of the Prophet seen in the Quran regarding Moses, a.s.
05:25In chapter 20, verse 67,
05:32And Moses felt a fear within himself.
05:35When the magicians threw down their staffs, Moses experienced fear.
05:41What was this fear about?
05:43In the fourth sermon of Najal-Balaga, Amir al-Mu'minin beautifully explains that Prophet Moses' fear was not because he
05:52feared the power of the magicians,
05:54but because he was worried that the ignorant and narrow-minded people might be misled by the magicians' tricks
06:01and start doubting their faiths, potentially leading them away from their true religion.
06:08Therefore, the Holy Prophet's concern here was very acceptable and considered an understandable fear.
06:15His fear was about the potential weakening of the faith due to the toxic propaganda and turmoil
06:22that might arise by the hypocrites by appointing Ali ibn Abu Talib as his successor.
06:29At the end of this verse, there is a strong and decisive statement about God not guiding the disbelievers.
06:35But why?
06:36At a time when Islam was spreading and the roots of disbelief were being eradicated in the Arabian Peninsula
06:42with Muslims surrounding the Prophet, who are these disbelievers being referred to?
06:48Such as in verse 67.
06:52In reality, even though the sharpness of the statement in this verse is more directed towards the hypocrites,
07:00it must be said that the essence and the very nature of hypocrisy are nothing but disbelief.
07:06Indeed, this hypocrisy is not only disbelief, but also the most deceitful and worst form of disbelief.
07:15On the way back from the Farewell Hajj pilgrimage, the angel Gabriel again descended upon the Prophet
07:22and, by reciting verse 67 of Al-Ma'idah, emphasized the importance of delivering the crucial divine message
07:29regarding his succession.
07:31The revelation of chapter Al-Ma'idah by angel Gabriel to the Holy Prophet
07:36occurred on the evening of the day of Arafat, close to sunset, which is certain.
07:42However, whether the angel Gabriel descended again after this,
07:47before the event at Qadirahom near Juffah, is not mentioned in the Quranic verses,
07:53but it is discussed in the narrations.
07:57According to the narrations, during this period,
08:00the angel Gabriel descended before the Holy Prophet three times.
08:05Each time, Gabriel encouraged the Prophet to deliver the message with a different tone of reassurance.
08:13Thus, these verses were revealed to the Holy Prophet all at once.
08:18However, according to the narrations,
08:21if Gabriel descended three times and recited a section of the verse of proclamation each time,
08:28it can be understood that Gabriel had two distinct types of descents before the Prophet.
08:35The first descent is the one in which Gabriel descended initially on the afternoon of the day of Arafat,
08:42delivering the message in its entirety, which was the foundational or primary revelation.
08:48The other type were subsequent descents,
08:51in which the angel Gabriel's later descents served as reminders.
08:56The verse,
08:58فَأَنْ لَمْ تَفْأَلْ فَمَا بَلَغْتَ رِسَالَتَ
09:02And if you do not,
09:04then you have not fulfilled the task of his messengership,
09:08was a reminder of the earlier message
09:11and emphasized the importance of delivering it.
09:14So while the angel Gabriel's first descent was the initial revelation of the verse,
09:19the subsequent three descents were reminders.
09:23On the morning of the 18th of Zul Hijjah,
09:27the Muslims' caravan arrived near a place called Juffah.
09:31The angel Gabriel descended for the third time
09:34and assured the Prophet that God would protect him
09:37from the people and his adversaries.
09:40With this assurance,
09:41the Holy Prophet decided to deliver the divine message
09:44that very day.
09:47The Prophet diverged from the main route between Mecca and Medina.
09:51The people were surprised by this action
09:54and asked him for his reasoning.
09:56The Prophet responded,
09:58يَا أَيُّهَ النَّاسِ عَجِيبُ دَعِيَ اللَّهِ
10:03وَا أَنَا رَسُولَ اللَّهِ
10:05Oh, people, respond to the call of God,
10:09for I am the messenger of God.
10:13With this statement,
10:14he urged the people to trust his decision and follow him.
10:19Among the caravan,
10:21there were hypocrites
10:22who did not want to follow God's command
10:24regarding Imam Ali, a.s. successorship.
10:28The Holy Prophet, with this smart move,
10:32surprised him with his sudden sermon
10:33and disrupted their premeditated schemes.
10:37It was highly likely
10:39that they might have coordinated with one another
10:41to interrupt the Prophet's most important
10:44and sensitive sermon.
10:47Following the Prophet's order,
10:49messengers were sent to bring back those who had gone ahead
10:52and inform those who were behind to move more quickly
10:55to join the Prophet and the other Muslims.
10:59After some time,
11:00the caravan reached a pond called Cholm.
11:04The water storage in this pond,
11:07especially in the scorching heat of the deserts of the Hijaz,
11:11was a great blessing.
11:13It was a suitable place for the caravan to rest
11:16and for the Prophet to declare God's command.
11:20Another point worth noting
11:21is that it is often said
11:23that all the pilgrims traveled with the Prophet up to this place
11:26and also that the significance of Khadir-i Khom's site
11:30was that it was a crossroads
11:32where people from different regions,
11:34Yemen, Egypt, Syria, and Iraq,
11:37would go their separate ways.
11:40However, this is a mistaken belief.
11:43Only Yemen had some Muslims at that time,
11:46while Iraq, Syria, and Egypt
11:49had not yet been conquered.
11:51Islam had not reached these three places yet.
11:55It had only been communicated
11:57through letters from the Prophet to their local rulers.
12:00But the letter communication does not indicate
12:03that there were large numbers of Muslims
12:05from these regions
12:06coming for the Hajj pilgrimage.
12:08No one has ever claimed otherwise,
12:11so it's unclear where this mistake came from.
12:15Upon arriving within the area of Khadir-i Khom,
12:18the Prophet told the people to set up their tents,
12:21suggesting their stay would be longer than usual.
12:24He also instructed some of his companions
12:26to prepare a pulpit for him to deliver a speech.
12:29and to place it by the pond
12:31under the shade of some large trees.
12:35The companions built a pulpit
12:36by stacking large rocks
12:38and placing camel saddles on top of them.
12:41They then covered it with a cloth,
12:43completing the pulpit for the Prophet's sermon.
12:46There was only a short time left
12:47until the noon prayer.
12:49The Prophet's companions
12:50cleaned the area around the pulpit,
12:53removing pebbles, thorns,
12:55and debris to prepare the space for the worshippers.
12:58Historical accounts explicitly state
13:00that on the 18th of Zul-Hijjah,
13:02in the 10th year of Hijri,
13:04corresponding to March 16th,
13:07of the year 632,
13:09in the Gregorian calendar,
13:10it was a very hot day,
13:12which is consistent with the geography
13:14and climate of that area.
13:16Those familiar with the climate
13:18of the Arabian Peninsula
13:19know how scorching
13:21and unbearable the sun can be
13:24on the desert sands.
13:26To ensure the Prophet's comfort
13:28while delivering his sermon,
13:29the companions hung a cloth
13:31from the tree branches
13:32to create a shade over the pulpit.
13:36The sun reached its peak in the sky,
13:39and the muezzin called the Muslims to prayer.
13:42The noon prayer began
13:44with the Prophet leading the congregation.
13:46After the prayer,
13:48the Prophet and Imam Ali
13:50mounted the pulpit,
13:51with Imam Ali standing
13:52on the Prophet's right side.
13:55The people gathered closer
13:57to listen attentively
13:59to the Prophet's sermon.
14:01The Prophet delivered his sermon
14:03on a scorching hot day,
14:05when the Muslims had to use
14:07part of their cloaks
14:08to shield their feet
14:09and hold the rest over their heads
14:11to shelter themselves
14:12from the intense sunlight.
14:14This highlights
14:16the great importance
14:17of this sermon,
14:18which had to be delivered
14:19at the earliest opportunity,
14:21despite the intense heat.
14:24The Holy Prophet began
14:26his important sermon
14:27at Khadid-i Khom
14:28by praising
14:29and giving gratitude
14:30to God.
14:32In the name of Allah,
14:35the Most Beneficent,
14:37the Most Merciful,
14:39all praise is only
14:41for Almighty Allah.
14:42We seek help from Him,
14:45have faith in Him,
14:47and rely only on Him.
14:50We seek His refuge
14:52from personal evil
14:54and our bad deeds.
14:57There is no guide
14:59for the misguided but He,
15:01and whoever He guides
15:03will not be misled.
15:06I testify
15:08that there is no God
15:10except Allah,
15:11and Muhammad
15:13is His servant
15:14and messenger.
15:16Then,
15:17He mentioned
15:18that He would soon
15:18be departing this world
15:20and asked everyone
15:21to bear witness
15:22that they should listen
15:23carefully
15:24to what He was about to say.
15:26O people,
15:28verily the kind
15:29and all-knowing Allah
15:30has informed me
15:31that my life
15:32will soon be over
15:34and I will have to answer
15:36God's call
15:37to eternity.
15:38You and I
15:39are each
15:40responsible
15:41for our actions.
15:43Now,
15:43what are your thoughts
15:44and opinions?
15:45Is it not
15:46that you are testifying
15:47to the oneness
15:48of Allah
15:49and that Muhammad
15:50is His servant
15:51and messenger
15:52and that heaven
15:53and hell,
15:54death and judgment day
15:56are indisputable
15:57and that Allah
15:58resurrects the dead
16:00and these are
16:01all your true beliefs?
16:03The audience responded,
16:04Yes,
16:05we testify.
16:06The Prophet then continued,
16:08O Allah,
16:09bear witness
16:10that they've all confirmed
16:12they're paying attention
16:14and listening
16:15and that they've admitted
16:17to hearing
16:18and paying attention
16:19to my words.
16:20Indeed,
16:21I will overtake you
16:22in moving to another world
16:24and will reach
16:25the pool of Qasr first
16:27and you shall meet me there.
16:30The width of my pool
16:31is as long
16:33as the distance
16:34between Sana'a
16:35and Busra'a.
16:37There are silver cups in it
16:39equal
16:39to the number of stars
16:41in the sky.
16:42Then,
16:43the Prophet once again
16:45emphasized
16:45the importance
16:46of holding on
16:47to the two weighty things,
16:49Saklan,
16:49and staying firmly attached
16:51to them
16:52after his passing.
16:53Ponder and be cautious
16:54of how you treat
16:56the two precious
16:57and weighty things
16:58that I leave behind
17:00amongst you
17:01after me.
17:02One is the book
17:03of Allah,
17:04where one of its ends
17:05is in the hand
17:06of Allah
17:07and the other
17:08is in your hand.
17:09So hold on to it tightly
17:11and don't let go
17:12or you'll go astray.
17:14And the other weighty thing
17:16is my family,
17:17the Alal-Bayt.
17:19Verily,
17:20the kind
17:20and all-knowing Lord
17:21has informed me
17:22that these two
17:24will never
17:24be separated
17:25from each other
17:26until they meet me
17:28by the pool.
17:29And this is what
17:30I had requested
17:31from Allah.
17:32So do not
17:33surpass them
17:35or you'll perish
17:36if you fail
17:37to follow them
17:38or leave them behind?
17:40Now,
17:40the conditions
17:41have been laid down
17:42to convey God's command.
17:44The Prophet
17:44clearly announces
17:45his successor
17:46and guardian
17:47after him.
17:48Oh, people,
17:49who has more discretion
17:51over the believers
17:52than themselves?
17:53The people responded,
17:55Allah and his messenger
17:56know better.
17:58At this moment,
17:59he lifts the hand
18:00of Ali ibn Abu Talib
18:01and says,
18:02Indeed,
18:03Allah is my master
18:04and I am the master
18:06of the believers.
18:07and I am more
18:08deserving of them
18:09than themselves.
18:11So whoever
18:12I am a master to,
18:14Ali is his master.
18:16Ma kun tum maula
18:18fa ali yun maula
18:20Ma kun tum maula
18:22fa ali yun maula
18:25Ma kun tum maula
18:27fa ali yun maula
18:30At the end of the sermon,
18:32the Prophet raised
18:33his own hands
18:34in prayer and said,
18:35Oh Allah,
18:35be a friend
18:36to whomever
18:37befriends Ali
18:38and be hostile
18:40toward whomever
18:40is hostile toward
18:41Ali
18:43Help whoever
18:45helps Ali
18:46and humiliate
18:48whoever humiliates
18:50Ali
18:50and make him
18:52the standard
18:53and the measure
18:55of truth.
19:00The Prophet
19:01continued by instructing
19:02the people
19:02to convey this message
19:04to those absent.
19:06He emphasized
19:07that this was a duty
19:08for each and every one
19:09of those in attendance.
19:10The issue of leadership
19:12after the Prophet
19:13was a fundamental principle
19:15of the religion
19:15and a collective responsibility.
19:18therefore,
19:20everyone,
19:20both men and women,
19:22were required
19:23to obey and follow it
19:24just like other
19:26religious obligations.
19:28The Prophet's clever decision
19:29to redirect the Muslims' caravan
19:31to a remote pond
19:33and make them stay there
19:34overnight
19:35was so well planned
19:36that the Khadir sermon
19:38became firmly imprinted
19:39in the minds
19:40of those who were present.
19:42As a result,
19:44almost all Muslims
19:45today firmly believe
19:46in the occurrence
19:47of the Khadir's event
19:48and the Prophet's declaration
19:50of
19:50Whoever I am a master to,
19:53Ali is his master.
19:56Ma kuntomola
19:58fa aliunmola
20:01Those who could not deny
20:03the reality
20:04of Khadir Khom's event
20:05tried to raise doubts
20:07in the interpretation
20:08of the Prophet's words
20:09and made unfair claims
20:11about its meaning.
20:13They attempted
20:14to create confusion
20:15about the clear meaning
20:16of the word
20:17maulah
20:18which means
20:19a leader
20:20or a guardian
20:21and claimed
20:22that in Khadir's sermon
20:23maulah
20:24merely meant friend.
20:26Here,
20:27the word maulah
20:27comes from the root word
20:29vali
20:30in vilaya.
20:32The term vali
20:33which means guardian
20:34or leader
20:34is derived
20:35from the same root
20:36as vilaya
20:37and maulah
20:38and it carries
20:39a similar meaning
20:40and significance
20:41in terms of guardianship.
20:43Even more clearly
20:45in the verse
20:466 of chapter
20:47al-ahsa'b
20:48it says
20:49the Prophet
20:50has more authority
20:52over the believers
20:53than themselves.
20:55This means
20:56that the Prophet's
20:57authority over the believers
20:58is greater
20:59than their own authority
21:01over themselves.
21:02So when the Prophet
21:04opened his blessed mouth
21:05in Khadir
21:06and spoke of a pure gem
21:07to the audience
21:08here before saying
21:10whoever I am a maulah to
21:12Ali is his maulah
21:13the Prophet first asked
21:15don't I have more authority
21:16over you
21:17than yourselves?
21:18This refers to the verse
21:206
21:20from chapter
21:22al-ahsa'b
21:23where the Prophet
21:24affirmed his superior authority
21:26over the believers.
21:27The people responded
21:28affirmatively
21:29saying
21:30yes
21:30O Messenger of Allah
21:32the concept of vilayah
21:33in this context
21:34is not about support
21:36or other meanings
21:37but specifically
21:38about guardianship
21:40and leadership
21:41as mentioned
21:42in chapter
21:43al-ahsa'b
21:44the Prophet
21:45used the term
21:46maulah
21:46in the same sense
21:48as the verse
21:49from chapter
21:50al-ahsa'b
21:51in this verse
21:52Wali
21:53is understood
21:53in the same context
21:55as
21:56the Khadir's sermon
21:57meaning
21:58guardianship
21:59and leadership
22:00not anything else
22:02in the Khadir's sermon
22:04the Prophet said
22:05don't I have more authority
22:07over you
22:08than yourselves?
22:09this refers to the Quranic verse
22:11the Prophet
22:12has more authority
22:13over the believers
22:14than themselves
22:15al-ahsa'b
22:17chapter 33
22:18verse 6
22:20the people affirmed
22:21yes
22:22O Messenger of Allah
22:23we acknowledge
22:24that you have
22:24absolute authority
22:26over us
22:27immediately after
22:28the Prophet declared
22:29whoever I am
22:30a maulah to
22:31Ali is his maulah
22:33by making this declaration
22:34the Prophet clarified
22:36any possible ambiguity
22:38or doubt
22:39about the multiple meanings
22:41of vilayah
22:41in the sermon of Khadir
22:43in other words
22:44the Prophet placed
22:45this statement
22:45within a context
22:47that made its meaning
22:48clear
22:49if someone reads
22:50this sermon
22:51he will automatically
22:52realize what the Prophet
22:53meant
22:53by the word maulah
22:55even if this word
22:56had as many as 50 meanings
22:58according to the Quranic verse
23:00the Prophet
23:00has more authority
23:01over the believers
23:02than themselves
23:03both Shia
23:05and Sunni scholars
23:06have a consensus
23:08that this verse
23:09signifies
23:10absolute authority
23:11over all matters
23:13of life and religion
23:14thus
23:15when the Prophet
23:16declared that
23:16Ali
23:17was also
23:18a maulah
23:19it meant that
23:20Ali
23:20like the Prophet
23:21had complete
23:22absolute
23:23authority
23:24and leadership
23:25in all aspects
23:27of religion
23:27and daily life
23:29in the Holy Quran
23:30which is the sole
23:31accepted reference
23:32for all Muslims
23:33is the word
23:34maulah
23:35used anywhere
23:36to mean
23:37guardian or protector
23:38if it is
23:40it would be
23:41the best evidence
23:42for the appropriate meaning
23:43of the word maulah
23:44yes
23:45the word maulah
23:47appears in many places
23:49in the Quran
23:49for example
23:51in chapter
23:51Al-Isra
23:52Quran
23:53chapter 17
23:54verse 33
23:56and whoever
23:57is killed unjustly
23:58we have given
23:59his guardian authority
24:00so do not exceed
24:02the limits
24:02in killing
24:03verily
24:04he is helped
24:05here
24:06Vali means
24:07the person
24:08who has authority
24:09over the blood
24:10or the right
24:11to seek justice
24:12for the murder
24:13so in this context
24:14Vali is obviously
24:16used to mean
24:16someone who has
24:17authority
24:18or guardianship
24:20another example
24:21is in chapter
24:23Al-Baqarah
24:24in the longest verse
24:25of the Quran
24:26verse 282
24:27that's chapter 2
24:29verse 282
24:30but if the debtor
24:32be feeble-minded
24:33or weak
24:34or incapable
24:35of dictating himself
24:37then let his guardian
24:39dictate with honesty
24:40here
24:42Vali refers to
24:43someone who has
24:44authority over the person
24:45who cannot handle
24:47the matter himself
24:48it does not mean
24:49a friend
24:50or a supporter
24:51but someone
24:52who has the authority
24:53to act on his behalf
24:55due to his incapacity
24:57or weakness
24:58or for example
24:59in chapter
25:00Al-Anfal
25:01Quran
25:02chapter 8
25:03verse 34
25:04it says
25:05yet why should
25:06God not punish them
25:08when they are
25:09turning others away
25:10from the sacred mosque
25:11although they are not
25:13its custodians
25:14its rightful custodians
25:16are the pious
25:17but most of them
25:18do not know
25:19here
25:20Awliya is the plural
25:21of Vali
25:22what does that mean
25:23for Masjid al-Haram
25:24the sacred mosque
25:26does it mean
25:27the helpers
25:28or supporters
25:29it does not mean
25:31friends or supporters
25:32of the sacred mosque
25:33but rather those
25:35who are responsible
25:36for managing
25:37and overseeing it
25:38in this context
25:40Vali means
25:41someone who has
25:42the authority
25:43to manage
25:44and take care
25:45of the sacred mosque
25:46and such a person
25:48should be pious
25:49and righteous
25:50let me also
25:52point out
25:53that the term
25:53Mawla
25:54is used in several
25:55places in the Quran
25:56in a similar sense
25:58for example
25:59in the verse
26:00chapter 22
26:01verse 78
26:03he
26:03Allah
26:04is your master
26:05an excellent master
26:07and an excellent helper
26:09does the term
26:11Mawla
26:11here
26:12refer to someone
26:13who likes you
26:14or is a friend
26:15of yours
26:15or does it imply
26:17that Allah
26:17is your guardian
26:18the caretaker
26:20of believers
26:20similarly
26:22when the Quran
26:23says
26:23my guardian
26:24is indeed
26:25Allah
26:26who sent down
26:27the book
26:27and he takes
26:28care of the righteous
26:30Quran chapter 7
26:32verse 196
26:32it means
26:34that Allah
26:34is responsible
26:35for the affairs
26:37of the righteous
26:37here
26:39Mawla
26:40refers to
26:41the role
26:41of caretaker
26:42and protector
26:43so in these
26:45contexts
26:45Mawla
26:46signifies
26:47authority
26:48and protection
26:49certainly
26:50a clear example
26:52is the verse
26:53Allah
26:54has certainly
26:55made lawful
26:56for you
26:56the dissolution
26:57of your oaths
26:58and Allah
26:59is your master
26:59and he is
27:00the all-knowing
27:01all-wise
27:02Quran chapter 66
27:05verse 2
27:05here
27:06Mawla
27:07means that
27:07Allah manages
27:09oversees
27:10and takes
27:10care of your affairs
27:12the verse
27:12indicates that
27:13because Allah
27:14is in charge
27:14of your matters
27:15he provides
27:16guidance
27:17on how to
27:17handle
27:18or break
27:18oaths
27:19in this context
27:21Mawla
27:21refers to
27:22someone
27:22who has
27:23authority
27:23and responsibility
27:25over the affairs
27:26of others
27:26this meaning
27:27aligns with
27:28the concept
27:29of Allah
27:29being knowledgeable
27:30and wise
27:31and mentioned
27:33in the verse
27:33and he is
27:34the all-knowing
27:35the all-wise
27:36chapter 66
27:38verse 2
27:40or for example
27:41it is mentioned
27:42in the context
27:43of hell
27:44so today
27:45no ransom
27:46shall be taken
27:46from you
27:47or the faithless
27:48the fire
27:49will be your abode
27:50it is your
27:51ultimate refuge
27:53and an evil
27:54destination
27:55Quran
27:56chapter 57
27:57verse 15
27:58here
27:59fire
28:00is your
28:01Mawla
28:01means that
28:02hell
28:02has authority
28:03over you
28:04in this context
28:05Mawla
28:06refers to
28:07the concept
28:07of having
28:08control
28:08or dominion
28:09over someone
28:10so Mawla
28:12in this instance
28:13signifies a sense
28:14of dominion
28:14and control
28:15similar to how
28:16it might be used
28:17to describe
28:18a ruler
28:19or authority
28:20in some verses
28:22of the Quran
28:22the term Mawla
28:23is used in a context
28:24that doesn't directly
28:25refer to Allah
28:27for instance
28:28in chapter
28:29Annal
28:30Quran
28:31chapter 16
28:32verse 76
28:33it says
28:34and God
28:35cites the example
28:36of two men
28:37one of them
28:38dumb
28:39unable to do
28:40anything
28:40and is a burden
28:42on his master
28:43whichever way
28:45he directs him
28:46he achieves
28:46nothing good
28:47is he equal
28:49to him
28:49who commands
28:50justice
28:50and is on
28:51a straight path
28:52in this context
28:54Mawla
28:54refers to
28:55the master
28:55or owner
28:56who has
28:57authority
28:57over the servant
28:58the verse
29:00talks about
29:00a servant
29:01who is a burden
29:02to his Mawla
29:03does Mawla
29:04here mean
29:05a friend
29:05or supporter
29:06no
29:07it means
29:08the person
29:08who has
29:09control
29:09and responsibility
29:10over the servant
29:12not a friend
29:13or supporter
29:14it indicates
29:15that Mawla
29:16is the one
29:17who manages
29:18and has authority
29:19over the servant's
29:20affairs
29:21in the Holy Quran
29:23there are many
29:24examples
29:25where the term
29:26Mawla
29:26is used
29:27to mean
29:28a guardian
29:29caretaker
29:30or person
29:31in charge
29:32whether referring
29:34to Allah
29:34or others
29:35the word
29:36Vilaya
29:37and the term
29:38Vali
29:38are also used
29:39in various verses
29:41of the Quran
29:41in this sense
29:42this usage
29:43leaves no room
29:45for doubt
29:45or confusion
29:47about its meaning
29:48making the matter
29:49clear
29:50and well defined
29:51O Allah
29:53you were a witness
29:55that the matter
29:56of succession
29:57and leadership
29:57of the Muslims
29:58after your Prophet
30:00was clearly communicated
30:02and that the Muslims
30:04were asked
30:05to pledge
30:06their allegiance
30:07in this regard
30:08those who distorted
30:10the meaning
30:11of Mawla
30:12to just mean
30:13friend
30:14were simply
30:15trying to avoid
30:16the responsibility
30:17they had
30:18towards Amir al-Mumineen
30:19Imam Ali
30:21al-Salaam
30:22otherwise
30:23how could this
30:24even be considered
30:25a friendship
30:25when he was sidelined
30:27for 25 years
30:28and after becoming
30:29the Caliph
30:30he was faced
30:31with multiple wars
30:32such as Jamal
30:34Sifin
30:35and Naravan
30:36did confronting
30:38and opposing him
30:39in a war
30:39with the intent
30:40to harm
30:40and kill him
30:41count as friendship
30:43the practice
30:44of cursing
30:45and insulting
30:46Imam Ali
30:47al-Salaam
30:47during Friday prayers
30:49which was initiated
30:50by Muawiyah
30:51and continued
30:52for 60 long years
30:54by the Umayyad rulers
30:55was this
30:57a sign
30:58of love
30:58and friendship
30:59towards him
31:00is this
31:01what the Holy Prophet
31:02strongly advised
31:03the Muslims about
31:04in his sermon
31:05at Hridi Khom
31:07oh Allah
31:09bear witness
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