 Shia Islam encourages people to ask questions and to inquire into the truth if one has reservations. It places great emphasis on not just knowing but understand the beliefs and acknowledging the truth. So when I look into the event of Ghadir, many questions are raised. If Ghadir was that important for the religion of Islam, why have so many people rejected the succession of Imam Ali? You know, of course there must be some sort of justification. So I've set myself the task to find out the reason behind it. Why are the Shia Muslims so driven by the event of Ghadir? You know, why do they turn a sermon into one of the biggest eads of their calendar? As we know, Amir al-Mu'mineen, Ali ibn Abi Talib, salamu alayhi, is the primarily the cousin of the Prophet of Islam. So the son of his uncle Abu Talib. What we also understand is that he was like the younger brother of the Prophet of Islam because there was a age difference between the two. And he himself mentions that his older brother, the Prophet of Islam, he would follow him and gain from his teachings in the way that a young child of a camel would follow its mother. Wherever the child, wherever the mother will go for water and food and whatever, the child will follow. He says, I had the same relationship with the Prophet of Islam. So yes, he was related to him through family. Also, he was his very close friend and confidant. As we know, we hear reports of during the primary formative stages of Islam. The Prophet of Islam would, for example, be in the middle of the Hajjahs in Mecca, for example, praying, sat up. And the Arabs at the time, the Murshalaqeen would say that we would see two people next to him. And we don't know what they were doing. They would be bowing down and going into a type of prostration. We didn't know what this was. One of them was his cousin, brother and friend Ali bin Ali. And the other was his wife, Lady Khadija. And we'd see that they were always together. Also, we understand that there needs to be a differentiation between the companions and Amir and Mu'minin. What do I mean? There was a very famous, well-known Sunni-alim scholar who had many followers. And we don't need to mention his name. He asks his son one day, which of the companions of the Prophet of Islam were the best? So he replied and gave certain names. So the father said, you've done a big zolim and injustice. This is a Sunni-alim. The Sunni-alim. To his son. To his son. He says, why have I done zolim and injustice? He said, you mentioned all of these names, but you forgot Ali bin Ali. So the son, what does he reply? The son replies, no father, you have made a mistake. He says, what? You asked me who are the greatest companions of the Prophet of Islam. The son says, Ali bin Ali isn't a companion. He's part of Ahlul Bayt. And there's a difference between a companion and he who is part of the house. Because a companion is external to the house. There are certain things a companion isn't taught. But a person who's part of the house is aware of all of the affairs of that house. That's why when it comes to the Rewa'at, they say how Ali bin Abi Talib to the Prophet is like the head to the body. Why? What does this mean? Because without the head, you can't recognize the person. Without Amir al-Mu'mineen, you can't recognize the Prophet of Islam. Wow. So this is how we understand the relationship of Amir al-Mu'mineen with the Holy Prophet. So because the event of Ghadir has been a disputed topic. Very much a very disputed topic. How did the event of Ghadir take place? What actually happened on that day? As we know the Prophet of Islam on the 10th year after Hajjira. So after migrating to Madinatul Munawwara, he performs what we call Hajjatul Wida'a. Which is also called Hajjatul Balagh, Hajjatul Kamal. The final Hajj. The only Hajj that the Prophet of Islam performs in his life. In this Hajj he would say khud minni manasikakum. Take from me the rituals of Hajj. So he told the people you need to do Hajj. You need to perform Hajj at least once in your lifetime. This farewell Hajj come with me, accompany me and take from me the ahkam of Hajj, how to perform the Hajj. So we are told a large group of Muslims, number one, conglomerated and came in Madinatul Munawwara itself. Others, they met the Prophet of Islam on the path, on the way to Mecca. Why? To perform the farewell Hajj, the last Hajj with the Prophet of Islam. Here history tells us that five or six days before the Qaeda he leaves. And it was the Saturday that he left. As I said, the number of people with him, there are different reports, but in the hundreds of thousands. And the number of people that performed Hajj with him were even more. Why? Because there were some that were already in Mecca. When he gets, he performs the Hajj as we know. On his return from this farewell Hajj, on Thursday the 18th of the Hajj, which we today know as the Eid al-Khaliyya, he stops in that place. There was water in that area, as we said, he stops in that place. Wherever there's water, obviously there's people who like to conglomerate, they like to come together. Some people had already gone ahead to juhfa. He scored them back. There were some people that were slightly slow in coming, he waited for them to come. He prays Salat al-Duhr. And the historical reports mention that Jibrail comes down with this verse of Quran, So spread the message of that which Allah SWT has revealed to you. And if you don't mention this message, you haven't given your message, you haven't spread the message of your prophethood. And Allah SWT, don't worry, you tell the people what the truth is, Allah will protect you from the people. From any backlash that they may be. I.e. tell them about the willy of Amir al-Mu'minin very clearly. Historical reports mention it was so hot that people would take their cloaks and and place it on their feet while praying the Asala because of the heat from the pebbles and the grats. When they come together, then the prophet of Islam mentions his khatbah, his salmon, which is a very well-known salmon. After praising Allah SWT, he mentions that Allah SWT is soon to take my life. And I can soon tell that I will be called and I'm going to say yes. I called by Allah SWT to return to him, I'm going to say yes. And so I fear for my ummah. He would mention, can you hear me? He said, I spoke to you about not leaving the Thaqalain or Thaqalain. One person says, what is the Thaqalain? In this Hadith of Ghadir, he mentions again the Qur'an. Okay, so twice? Yes, twice. He says, of course, the Qur'an and my Ahlul Bayt, after which he goes to speak about the succession of Ali ibn Abi Talib SAW, saying that if I have a willaya over you, do you accept it? Awla bikum min anfosikum? They said, yes, we accept it. He said, in the same way that same willaya Ali ibn Abi Talib has, over all. Exactly. So first he introduces himself. Do you accept me to be a wali over you, someone who has authority and leadership? They said, yes. In the same way, then you have to accept it. And then three times he says, man kuntu maulah, Some say that he mentions this on four occasions, after which this very large number of people have heard, they then start coming towards Amirul Mu'mineen to congratulate him. So this is very briefly what takes place on the day. A sermon is given and they say, this is the longest sermon of the life of the Prophet. He never gave a sermon that long. Why is the last sermon, whatever he needed to mention to the ummah. It's a great opportunity. He mentions many things in that sermon, of course the most important being this. At that time, then, Jibrail comes down again. Okay. With the verse. Today you have completed your religion. I have completed your religion. I have completed your religion. Today I have given you this religion complete. And so then when the Prophet of Islam hears of the completion of religion, of religion. He is happy and Salah Al Hamdulillah my Lord is happy with my Risala, my message ship and what I have given to the Ummah. Looking through many books from both the Shi'a and Sunni sect I have found that there are 256 narrations that speak about the event of Ghadir. One narration mentioned in a Sunni source that stated that Umar Ibn Al-Khattab the second Caliph pledged his allegiance to Amir al-Mu'mineen and said to him that you are my leader and the leader of every Muslim. I carried out further research and found many narrations from Sunni books alone. I went online to look at different websites to gain a better understanding of what really happened in Ghadir and to my surprise I found 256 narrations that they were pretty similar to one another. One of the narrations I came across was one that stated that Umar Ibn Al-Khattab was one of the companions that pledged allegiance to Imam Ali and told him that you are my leader and the leader of every Muslim. Speaking to Sheikh Shabbar raised more questions and increased my curiosity. Why have a successor and what is the importance of a successor? I reached out to Sheikh Muhammad Abbas Panju to help answer these questions. When we look into the history of successorship amongst the previous prophets you always find that within the monotheistic faith beginning from Adam all the way to Nabi Isa the prophets were always appointed by Allah and declared by the Holy Prophet. None of them were elected. So for all the Anbiya from Adam to Isa we have a trend that every one of these Anbiya have left behind have appointed a successor upon the command of Allah. Then why the exception for Rasulullah who is the Khatam of all Anbiya? Who is the greatest of all prophets. And then after Khilafil Quran because it goes against the Quran and we have verses within the Quran that speak about how the nomination and the appointment of the successor of the prophet is a directive from Allah through the Holy Prophet. For example if we were to refer to the Quran what is the opinion of the Quran if you could use the word opinion? What is the opinion of the Quran when it comes to successorship? Can it be nominated or is it an appointment? Let us have a look at one verse in the Quran in particular Surah verse number 142. Allah Subhanahu Wa Ta'ala says he is narrating for us the incident of Nabi Musa. Why does Allah mention stories in the Quran from other prophets? For us to learn from. The idea of these stories of the past is for us to draw lessons from them. So keeping this in mind, Bismillah ar-Rahman ar-Rahim wa wa ad-dina Musa thalathina laylatan wa atmamnaha bi-ashurin fatamma miqaturabbihi arba'ina layla. When Allah Az-Zawajal promised Nabi Musa and called him up to the mountains for 30 days and he added upon these 30 days another 10 days making it a total of 40 days. This is a verse talking about the incident when Nabi Musa was called up to the heavens and the entire Torah was revealed upon him. Nabi Musa was going to be away physically away from his people for a period of 40 days. Hence in his absence, what did Nabi Musa do? Wa qala Musa li'a-khihi haroona akhlufni fi qawmi wa aslih wa la tattabi'a sabi'l al-mufsideen. When he was leaving for the mountains, while he was going to be absent from the people, Nabi Musa made his brother Haroon, his Khalifa and said to him, wa aslih fi qawmi wa aslih wa la tattabi'a sabi'l al-mufsideen. Ensure that there is virtuousness, rough translation within our nation, within my nation, and do not follow the path of those who have gone astray or for those who mislead other people. The word over here is Wa qala Musa li'a-khihi haroona akhlufni fi qawmi. Musa said to Haroon, I make you a Khalifa over my ummah. Musa is appointing the next Khalifa. The Nabi is appointing his brother as his Khalifa. Subhanallah. And we have a hadith in which there is again an agreement between the ummah and the khasa, wa Rasulullah said to Amir al-Mu'mineen, anta minni bi manzillati haroona min Musa. Accept that you are the same position to me as Haroon was to Musa, except that there is no Nabi after me. But yes, there is no Nabua, but in the issue of Khalifa. The lesson that we take from this verse in the Qur'an, if Nabi Musa, who is going to be physically absent from his community for a period of 40 days, leaves behind a Khalifa, appoints a Khalifa for the people, then what about Rasulullah, who is leaving physically the dunya? He doesn't leave behind a successor? And he's supposed to be the best in the seal of all prophets? For the notion that the Khalifa should be nominated from amongst the people, contradicts the Qur'an, contradicts the sunnah of all the other previous prophets before Rasulullah. But Sheikh, what would happen to a community, to the religion of Islam, if Rasulullah didn't leave a successor? Of course. The problem number one is that when you do not have a divinely appointed successor, the first issue is the issue of elections. You nominate a person, you elect a person amongst yourselves. What if this individual does not represent the majority? Can you impose the nomination of a minority upon a majority? Even according to secular, atheistic, democratic principles, it doesn't make sense. Number two, can you impose the election of a certain or the nomination of a certain individual 1400 years ago? Can you impose the nomination of that individual 1400 years ago on this generation, this day and age, on what basis? So there are major issues when it comes to justifying or warranting the issue of nomination. This is number one. Number two is that the problems that we see in Islam today is a direct consequence of the fact that people insisted on the belief that the Holy Prophet did not leave a successor. The first problem that comes out is the misinterpretation of the Qur'an. Because as we earlier said, one of the responsibilities of the successor of the Holy Prophet is to preserve the interpretation of the religion which is taken from the Qur'an. So the first consequence of not having a divinely appointed successor is that the Qur'an is open to misinterpretation from fallible people. And this is 100% what we see in this day and age. Look at the verses of the Qur'an that are justified by organizations such as Al Qaeda and Daesh. Every beheading that they have carried out, they have used the Qur'an to justify. Sexual abuse and slavery of women, be it from the Yazdi community or any other community, they use the Qur'an to justify this. Every video production that is made by a terrorist organization such as Al Qaeda, such as Daesh and outside of them, and this is something that is information that is available for the public to see, every video broadcast before any suicide bombing or any terrorist attack, they have began their video with the recitation of Qur'an and citing verses from the Qur'an. And we say this is our first problem over here. The first consequence of straying away from an appointed successor, appointed by Allah and His Prophet, the successor, the appointed yani, by Allah, the communication through the Prophet. The first issue is the misinterpretation of the Qur'an to justify war and bloodshed on earth. Number two, deviation. When interpretation of the Qur'an is taken from other than the successor of the Holy Prophet, in the absence of the Prophet, we are assuming misinterpretation, yani deviation. It is Muslim scholars who came forward and attributed bodily characteristics to the creator of the universe. Within the books of the Muslims, Allah has a leg. Within the book of the Muslims, Allah sits on a throne. Within the book of the Muslims, God is not just. All this ideological deviation is a direct consequence of the Ummah not referring back to that appointed successor of the Holy Prophet, because of the insistence on this notion that the Khalifa can be nominated. Tell you today you nominate a corrupt one. You nominate somebody who is ignorant of the interpretation of the Qur'an, ignorant of the Sunnah of Rasulullah. So you see that this opens all doors of chaos. And on the other hand, you see the divine wisdom behind the appointment of the Holy successor through the Prophet on command of Allah Azawajal. It only makes sense. If the successor is the representative of Allah, then the representative of Allah is selected by Allah. How can I have a representative of Allah who is not even the choice of Allah? Impose my choice on Allah Azawajal? Cannot work. What's the Sunni perspective of what happened at Ghadir? The first thing we need to understand about the hadith of that we have of Ghadir is that, for example, Allama Amini mentions in his hadith that 110 companions of the Prophet of Islam have narrated it. And he said this isn't something that we should be surprised about when hundreds of thousands with it. 110 companions of the Prophet of Islam narrate this hadith. And this hadith is very unique in the sense that we have what we call in the sciences of hadith Tawatur. Tawatur means that it's very widely narrated. It's so widely narrated, any hadith, that we don't require to look at the chain of narrations and narrators. So, for example, if I have one hadith coming from 15 different separate chains, I don't need to look at each one because I know that 15 separate people from separate groups, from separate tribes wouldn't have made this hadith up, Tawatur. So Tawatur is the greatest type of hadith, the strongest type. Tawatur then also has different categories. Tawatur, Lefzi, Tawatur, Ma'nawi, Tawatur, Ijmali. The best of these is Tawatur, Lefzi, where all of those different narrations that we have those chains have mentioned the narrations with the same wording. Okay. So, of course, it strengthens it. Sometimes they didn't mention it in the same wording, they just like differences. For example, Tawatur, Lefzi, no. All of them from the different chains have the same wording. The example that they give is Al-A'malu bin Niyat, this hadith is said to be Tawatur, Lefzi. Different chains all mentioning the same wording. Al-A'malu bin Niyat. An example of Tawatur, Lefzi, and Hadith is Hadith of Khadir. Man kunti Ma'la, fa haza aliyun Ma'la. Okay. Allahumma wa aliman wa la wa aliman wa ta. Ahlus Sunnah number one, all of them accept that this event took place. Okay. They accept that it took place. For example, I have here Ibn Taymiyyah mentions wa thabata fi sahi Muslim and Zaydi bin Arqan, they narrate from Zaydi bin Arqan. Yeah, yeah, yeah. He says, and it's proven from Sahih Muslim and Zaydi bin Arqan Anhu qal khatabana rasulullah bi ghadir yud'akhum bina makkata wal madina. He gave a quote to us in a place called Khom, in between Makka and Madina. Zaydi bin Arqan mentions the Rewire about what takes place. Ibn Hajar says, anha hadith al-ghadir sahihun la muryata fi. There's no doubt about this hadith. It's sahih. Wow. Khoop. Wa la iltifata liman qadaha fi sahatih wa la liman raddah. And don't, there is no paying attention to that person who tries to say it's weak, who tries to negate it. So they accept the hadith awwalan that it took place because you can't deny it. When so many companions and tabaeen and Sahih Muslim, Anfaq razi, and Tafsir ibn Kathir, and all of these have mentioned. So they didn't deny that it took place. What did they deny? They denied what it signified. So they tried in different ways to explain that this was an actual fact, something different. It wasn't an appointment of succession, an imam an wilay. What did they say? For example, they said, number one, that what this whole issue was about was that before the farewell Hajj of Amir al-Mu'minin was in Yemen. It was sent to Yemen. Okay. By the Prophet, peace and blessings of Allah be upon him. They said there were certain people that spoke out against Amir al-Mu'minin in Yemen, and so he was upset. And so in response to them, the Prophet of Islam took Amir al-Mu'minin and said, look, whatever you have said, it's not true. He's all of our friends and he's my friend. So they said it wasn't to do with appointment. It was rather to do with, no, he is our friend. We accept him to be our friend. And those people that spoke out against Amir al-Mu'minin, you shouldn't have done that. That's how the first thing they tried to do. Here our Ulema, of course, give the very simple example that if it was to do with friendship, why then would he say, am I not awla, bi kum min anfusikum? Why would the Prophet of Islam say, do I not have a right over you? Here awla doesn't mean do I not have friendship over you. Yeah, of course. It means of course, do I not have a right over you in leadership? Why would he say, I'm about to pass away, let me mention this before I pass away? Just for friendship, I mean, Amir al-Mu'minin. That's the first thing they said. The second thing some tried to say, which was very funny, was that they tried to say, Amir al-Mu'minin wasn't even in Ghadeel in the first place. This was a very few number of people. Many of the Sunni Ulema, as we've just seen, said, how can you say that one? Ghadeel is mutawatir. So that was something which was very weak. A third group came and said that the hadith isn't Sahih. We've just read from Sahih Muslim and Ibn Hajir, that the hadith is Sahih, and I'm in 10 campaigns mentioned. So then what did they say? They said, it took place. Amir al-Mu'minin was there. It was just to show his great merit, but there is no mulazima, there is no necessity between him having great merit and him being the successor of the prophet. This is what they said. And then they also, which was the biggest criticism they had, which our Ulema replied to in depth, was the issue of maula and the meaning of the word maula. Speaker's Corner is a famous area in London where many people gather to preach and speak about their ideas. Many shia's and sunnis come here to discuss and debate the aspects of Islam that the two schools of thought disagree on the most. As I was unable to get a statement from the Sunni scholar, I thought I should go and see what the everyday Sunni knows about Ghadeel. This is meaning Nabi'a Ulam. Nabi'a Ulam means he has an authority over you? Okay, aula. Then? Me, I'm for you. That's the only part he used? Yes, yes. He didn't go on to the, because if you want to go on to the rest of the verse, then we're going to have to start to go on to the rest of the verse. The rest of the verse demolishes your beliefs. It says, on the wife of the Prophet, did he bring it in Ghadeel? Did he bring it in Ghadeel? Did he bring it in Ghadeel? No, you have to answer my question. Did he bring it in Ghadeel? Did he say, wa az-wajul Nabi'a Ulamahatum? Did he bring it? No, no, no. But the Prophet picked that section of the ayah. He said, alasun Nabi, aula biqum min anfuzikum. He just picked that. He stopped there You're trying to... Okay. So we are understanding this is abonement of a leader? Yes, definitely. Okay. Definitely. The Prophet, sallallahu alayhi wa sallam, has abointed a leader at the time for the Muslims. Okay. Yeah? Yeah. I understand you're right. No, no, no, no. After him. What's after him? He's saying, is it, do we give wa laia for Ali from that time or not from that time? Yeah, of course, Omar pledged the legions. Okay, so, Ali became a leader from that time? So, we have two leaders for the Muslims? No, you don't have to. Within the life of the Prophet, sallallahu alayhi wa sallam. The Prophet is one leader and Ibn al-Ali is the second leader. And we have two leaders. And this is not true. The Prophet, sallallahu alayhi wa sallam, he was in charge of the Muslims until he died. He was all in charge. Okay, okay. Let's, okay. So, you're understanding about having two leaders. You're understanding is wrong. Hold on, hold on, hold on. Hold on, that's in your books. That's not in our books. But, when he said, when he said that I am his Maula and he appointed him as the, when he after him, and I showed you from two different sources, from Sunan Ibn Maja and from Jama'at-Tirmidhi. Wa la yawwi kibwa laatu ali you're giving me wa la yafur ali and this is our list of leaders. And Sunan Ibn Maja say, Sunan Ibn Maja, Sunan Ibn Maja and Jama'at-Tirmidhi say, that Ali is a part of me and I am a part of him and no one shall represent me. This is, in the occasion, he sent them as leader for this militant group. Yes, it is Harith. Harith, Harith, I pray to Allah. She's now, now you're making a stop. Now you're making a stop. Ali has been appointed as a leader for a war. After me, he says after me. He went for a fight. Habibi, he says after me. He doesn't say in this war. With these people, he appointed a war. No. He doesn't say in this war. If the Prophet SAW appointed Ali or anyone, to be the leader for these people, they are traveling for a purpose. So after the Prophet, after he leaves the Prophet, who is the leader for them? This is the context of the Harith. Okay. How are you? Look at this, look at this. Ibn Abbas said, they are attacking a man to whom the messenger of Allah, peace be upon him, said, you are the Wali of every male and female believer after me. Al-Haqim says, the hadith has a Sahih chain. Al-Dahabi corroborates him. Sahih. Sanny Sholz mustadrak ala Sahihain, volume 2, page 144. And if you want me to bring you the hadith where Omar pledged allegiance to him on the day of Ghadir, I will have to do that. The barth about Omar is not authentic. Why isn't it authentic? It's not very fair to be authentic. Who unauthenticates it? Yeah, the scholar is a hadith for Muslims. This barth is not authentic. And even if it is authentic, for the argument, it does not mean leadership. What? He pledged allegiance to him. Ali has chosen, if you want to understand your broken understanding. But Ali, Omar ibn al-Khattab went for Ali ibn Abi Talib and told him, I accept you as my leader. Well, the prophet is there. Well, the prophet is still alive. If your understanding is correct, well, the prophet was alive, Omar ibn al-Khattab gave and accepted Ali to be his leader while the prophet is alive. How it can be that he can have the prophet as the leader of the believers I know how it can be as the same time leader of the believers. Yeah? I'll show you, I'll show you. You'll go and mix it again. Sadly, I didn't get what I was looking for. Every time I tried to speak about this topic of Ghadir, the conversation was directed towards the topic of the mothers of the believers. We have different schools of thought based upon the event of Ghadir. The Shi'a School of Thought believed that the event of Ghadir was to appoint Imam Ali, alaihi salam, as the successor. Other schools of thought think otherwise. How was the event of Ghadir throughout history? How was it hidden from the people? And why was it hidden? It's a very good question. A very sensitive question. But in the pursuit of truth, truth must be told. There are multiple reasons for this. One of this was in this day and age and throughout history. The reality of Ghadir was hidden because one of these reasons be, upon the martyrdom of the Holy Prophet, sallallahu alaihi wa alaihi wasallam, there was a systematic approach implemented to prohibit and prevent the recording and the transmission of narrations. Conveying hadith was a crime. In the first days of the Muslim Ummah upon the martyrdom of Rasulullah, during the rule of Abu Bakr, Umar ibn Khattab and Uthman ibn Affan, it is a known fact that steps, governmental steps were taken to systematically remove and get rid of and destroy the hadith literature that existed in regards to the Holy Prophet. We have a text which is a very famous text and a very well-referenced text. References from both schools of thought, the Amma and the Khasa, a book known as Man'u'tadween el-hadith or the prohibition to record hadith authored by his Eminence Ali Shaharistani. It is a very well-referenced book and I advise for yourself, for myself and for all our viewers to refer back to this book in order to be able to see what the reality was in terms of crimes committed against our Islamic heritage, literature, the hadith of Rasulullah. So the first answer is that the leaders of Saqifah upon taking power had implemented this strict rule that no hadith was to be conveyed and all hadith that were previously recorded during the time of Rasulullah were actually to be burned and you find that through this eradication of hadith, the many merits and the many virtues of Amir al-Mu'minin including those virtues and the event of Idul Ghadir, this was the first step in obliterating the zikr or the remembrance of the event of Ghadir and the divine or the divinely granted position to Amir al-Mu'minin and his family. And then you see that throughout history this continued during the time of Mu'awiya, during the time of Mu'awiya ibn Abi Sufyan, you see that people were persecuted just on the basis of not only being the Shi'a of Amir al-Mu'minin and Ali ibn Abi Talib but recording or transmitting hadith of Ali ibn Abi Talib. These were people who got killed for this. Let's say the event of Ghadir happened and everyone acknowledged Imam Ali al-Hassan to be the Khalifa and we didn't have events such as Saqifah take place. Do you think Imam al-Hassan al-Hassan would be killed? Do you think the Shi'a who are the minority in the world today do you think they would be in fear? Do you think they'd be slaughtered? Sayyid al-Shuhada, Aba Abdullah al-Hussain alaihi salam was martyred in Karbala as this martyrdom, this open persecution and the killing of Imam al-Hussain and his companions was a direct consequence of what happened in Saqifah and the command of Ghadir being disobeyed. Prior to the martyrdom of Rasulullah the household, the holy household was one that was held with esteem and great reverence from amongst the ummah because there are hundreds of verses revealed in the Quran that speak about the sanctity of the family of Rasulullah the ayah of Tathir for example being one of them, Ahlul Kisa but when the event of Saqifah occurred and the commandment of Allah through Rasulullah on Eid al-Ghadir was disobeyed the people of Saqifah eradicated this level of sanctity associated with Ahlul Bayt this esteem that was associated with Ahlul Bayt they violated that number one by having the audacity to burn the house of Sayyid al-Zahra and assault her the fact that they had the audacity to physically assault the daughter of the prophet this now opened the doors for anyone and anybody who wanted to make a claim to Islamic leadership if this Ahlul Bayt stood up as an opposition they now found an excuse and they had a they found this excuse to physically attack them and kill them in the worst way possible because there was a precedent already set during Saqifah Allah Azza wa Jalla created us such that we may fulfill the purpose of our existence be prosperous in this world as well as the hereafter and in order for this to happen he selected for us these divinely appointed guides but when mankind decided to follow shaitan and wage war on Allah we see the destruction and the chaos in the name of ideology in front of us today and this is a direct consequence of disobeying the command of Allah and his prophet for Eid al-Qadir which is why we are of the opinion not only the opinion but we have this firm belief backed by fact from Hadith and Quran that in order for peace and tranquility and justice to prevail on earth in order for prosperity to prevail on earth we have to go back to the Ahlul Bayt it is their leadership it is their teachings that ensure that prosperity will prevail on earth from my research it's evident that the event of Qadir plays a major role in the division between Muslims although we spoke to the Shi'a scholars such as Sheikh Mohammed Abbas Panju and Sheikh Shabbar Mehdi and they gave us a clear perspective of the Shi'a view of the event of Qadir many scholars that we contacted were not happy to speak to us on camera and we encountered a similar situation in speaker's corner where Sunni brothers were not willing to speak to us on camera and when we did get a person to speak it turned into a massive debate Allah SWT has never left this earth without a divine authority