 |
|
 |
Mu<arram 28, 1330
1) I have never seen, in the past or in the present, anyone more gentle in his tone, more strong in his argument, than your own self. Now truth has manifested itself due to the proofs which you have brought forth, thus uncovering the mask of doubt, revealing the pleasant countenance of conviction. No longer do we claim that the meaning of "wali" and "mawla" in <ádíth alGhadír is "foremost," or that it implies the "supporter," or the like, nor anything akin to what that man who asked for a sure torment had suggested; your view regarding the "mawla" stands on firm grounds, and is taken for granted.
2) I wish you agree to our interpretation of the said <ádíth which is endorsed by a group of learned `ulema, including imám Ibn \ajar in his Al-@awá`iq al-Mu<riqa, and al\alabi in his Sírat. They argue that even if we agree that he (`Ali) is the most worthy of imámate, the [Prophet's] intention here is futuristic; otherwise, he would have become the Imám in spite of the presence of the Prophet (pbuh) [which is an impossible situation, since the Prophet, as long as he was alive, was the sole Imámtr.], who did not mind the forthcoming of an Imám after him. It is as though the Prophet (pbuh) had said: "`Ali shall be the Imám as soon as he receives the oath of allegiance;" so, such a situation will not collide with the precedence of the three Imáms; it thus safeguards the honour of the good ancestors, may Alláh Almighty be pleased with them all.
Sincerely,
S