How Ali (a) Became Ali Maula
We are going to discuss verse 67 from Surah Al-Ma’ida.
I believe this is a very special verse.
In this verse, God is addressing Prophet Muhammad (s).
‘Ya aiyuhar Rasoolu…’ ‘O beloved Messenger (s)…’
‘balligh…’ Now, this word is commonly understood to mean ‘to preach’.
Whereas, the word ‘ballagh’ actually means to announce.
‘Ya aiyuhar Rasoolu balligh…’
‘O Messenger (s), tell them…’
‘maa unzila ilaika min Rabbika…’
‘O Messenger of God (s), tell them that which has been revealed unto you by your Lord…’
If you take a look at the background of this verse,
[you will know] that it among the final verses that were descended [unto the Prophet (s)].
Perhaps after or at the same time as Hijjat ul Wida (Final Sermon of The Prophet).
So do you think that up until the point where this verse was descended,
the Prophet (s) had not revealed to his people the other verses of the Qur’an?
He did reveal it, right? So then why does God say this?
The Qur’an had been revealed to the people.
So now the question arises, did the Prophet (s) reveal all the verses of the Qur’an that were descended unto him, or were there some that were not revealed?
Because a sizeable portion of the Qur’an had been revealed.
Now, only the Prophet (s) knows what has been revealed and what has been concealed. How can we know about it?
Had the Prophet (s) revealed all but two verses, we would not be aware of it to say,
‘O Prophet (s), there are two verses that you have not revealed’.
We do not know about it because the Prophet (s) received the verses, therefore, they would know what has been descended and what hasn’t.
We would only know that which is in our knowledge.
We don’t even know whether all that has been descended [unto the Prophet (s)] has reached us or not.
Therefore, [this verse] is not about the Qur’an alone;
there has been some divine revelation that has descended unto the spiritual heart of the Prophet (s),
however, the Prophet (s) still hasn’t revealed it.
This is why God is saying,
‘Ya aiyuhar Rasoolu balligh maa unzila ilaika min Rabbika’
‘O Messenger of God (s), tell them that which has been revealed unto you by your Lord…’
‘wa al lam taf'al…’
‘And if you do not act upon this…’
‘taf’al’ in Arabic is equivalent to the Urdu word ‘fayl’ which means activity.
‘lam taf’al…’ ‘and if you do not act upon this…’ then what shall happen?
‘famaa ballaghat Risalatahu…’
Now, make note of this particular word here.
There is the word ‘risalah’ which means teachings that have been descended from the higher realms, also known as ‘marasla’.
So in Arabic, ‘risalah’ is used for one form of teachings that have been descended and the plural for that would be ‘risalat’.
The word used here is risalat.
Now, this may cause a misunderstanding.
What is that misunderstanding?
The misunderstanding can be caused by the difference in grammar in Urdu and Arabic.
[In Arabic] if you write the word ‘risalah’, it is still written with the ‘T’ sound at the end.
One reason behind the addition of the ‘T’ sound at the end in Arabic is to denote a feminine word,
whereas a masculine word will not have the ‘T’ sound at the end.
This is the principle of the Arabic language.
There’s the letter ‘ha’ with the ‘T’ sound (ة), for example, the word ‘Aisha (عائشة)’ has a silent ‘T’ at the end.
Why is it silent? It shall only be pronounced when the word is spoken in a sentence.
For example, ‘Aishatul maghrib’. Which Aisha are we talking about? The one from the west.
‘Aishatul mashrik’ - Aisha from the east.
So, there is the letter ‘ha’ with the ‘T’ sound.
However, here, the ‘T’ sound is in the word itself but it also ends with the ‘ha’ letter with the ‘T’ sound which cannot be seen.
Why can it not be seen? Because it is not a female (word).
This word is masculine and also plural.
So, you must understand this word.
This is how this has been explained in Durr e Mansoor.
However, it has only been hinted at.
The reason why I have mentioned Durr e Mansoor is that it coincides with my spiritual explanation.
Therefore, I have referenced it to you.
However, you will not find the complete explanation for this in [Durr e Mansoor].
Be attentive so that you understand what I want to explain.
So, there is ‘risalah’ which has a silent ‘T’ at the end, and the other is the plural form: risalatahu.
It means there are two teachings.
What does ‘two teachings’ mean?
The apparent and ethereal teachings.
This is God's lucid message, 'All that I have revealed, tell them'.
Now it is not possible, that all that was descended upon the Prophet (s), was not revealed by the Prophet (s) [unto the people].
The audience changed;
a portion of the teachings was revealed to some people,
and whatever was not revealed to them was revealed to other people who were deserving recipients,
and then even more revelations were revealed upon those that deserved that level of revelation, which the others were not worthy of.
However, the Prophet (s) has explained [the entirety of that which was descended] to various audiences.
However, at this point when this verse was descended,
[if God is saying this], it means that there was a portion of that knowledge that the Prophet (s) had yet to reveal.
Now, had the Prophet (s) revealed that knowledge [which had not been revealed]... ‘Risalatahu’.
Go to any religious scholar and ask him why the plural of the word ‘risalah’ is being used here.
This is the plural. Those who know Arabic should check it out. ‘Risalatahu’.
So we understand that there are two types of teachings (or prophecies).
There is the apparent prophecy and then there is the esoteric prophecy.
[The Prophet (s)] revealed the apparent prophecy, but did they also reveal the esoteric prophecy?
If it still has not been revealed, it means those that are deserving recipients of this knowledge had not yet arrived.
So then, ‘or appoint the one through whom this ethereal knowledge shall be dispensed’.
[God is saying to the Prophet (s)] to either reveal the ethereal knowledge to all those that are the deserving recipients,
and if they are not yet born and shall be born in the years to come,
then reveal the name of the one who shall dispense the ethereal knowledge that has been descended upon you.
Now, what happened after that?
God says, ‘famaa ballaghat Risalatahu…’
‘so then you did not confer the teachings of the two prophecies…’
‘al lam taf’al…’ ‘if you do not act upon this…’
You explain one but not the other, how then did you honour the right of messengerhood?
What does God say immediately after that?
'wallahu yaasimuka minnan naas…’
'God shall protect you [the Prophet] from people…’
So, we understand from this that both God and the Prophet (s) are aware that people shall oppose that knowledge.
This is why God is saying it beforehand, ‘I shall protect you, so reveal that knowledge’.
‘Wallahu yaasimuka minnan naas…’
'God shall honour your sanctity against the humans'.
This tells us that there was something that the Prophet (s) had not revealed, and God too knows the reason behind this.
Why?
For example, if we were to say, ‘Go and tell Imran Khan to carry out great processions,
we will appoint SSG commandoes for his protection’.
This tells us that the reason Imran Khan is not carrying out processions is that he is fearful (for his life),
and this is why we are telling him, ‘Don’t worry, we are appointing commandoes for your protection’.
Similarly, the verse reads,
‘Go and tell them…’ 'wallahu yaasimuka minnan naas…’
‘and God shall protect you against the people [that oppose]’.
This tells us that there was something that God descended upon the Prophet (s)
that the Prophet (s) did not reveal to humanity.
Why did the Prophet (s) not reveal it? The following sentence explains,
that the Prophet (s) may not have revealed it due to being concerned about a backlash, a lack of approval and discord from people in reaction to those revelations.
So this tells us,
that although it is being said that those prophecies must be revealed in their entirety,
and there is no mention of a particular personality,
however, it is being said that the complete prophecies must be revealed.
'Risalatahu…’ ‘Reveal the aspects of both of your prophecies’.
‘And do not be fearful, it is God that shall honour your sanctity…’
‘Do not be worried about the opposition and rejection from the people for we shall protect you’.
So this tells us that the Prophet (s) was of a strong opinion about a backlash and mischief from humanity and hence remained quiet.
Then, when the event of Ghadeer e Khum occurred,
after this verse had been descended, the Prophet (s) said,
'Man kunto maulahoo fa haadha Ali'un maulahoo (Ali is the Master of all those that take me as Master)’.
That is when the Prophet (s) announced this.
Now, even our Shia brethren are aware of this statement but they apply their logic to it
which destroys the essence of this statement and kills the purpose.
Now, what is meant by ‘Man kunto maulahoo fa haadha Ali’un maulahoo’?
It means there is no one deserving of the ethereal prophecies in this era.
[The Prophet (s) declares] I have placed the esoteric knowledge of those prophecies in the chest of Ali (a),
and it is Ali (a) that shall profess this knowledge in the era to come!
So we understand from this that the spiritual benevolence of that ethereal prophecy which was not rendered by Prophet Muhammad (s) was rendered from the heart of Ali (a).
Although the ethereal prophecies were transmitted from the heart of Prophet Muhammad (s),
however, it was dispensed to the nation through Ali (a),
because the deserving ones were not present in that era (of the Prophet (s)).
And God had commanded [the Prophet (s)] to reveal the knowledge that had been descended unto him.
So, in other words, [God commanded the Prophet (s) to] make the announcement of the one who shall profess that knowledge.
What happened in Pakistan when we spoke of the Unseen Realm?
When I revealed aspects of the ethereal persona of HDE Gohar Shahi
that would render life to the dying faiths of people,
many rejected this knowledge claiming that they had never heard it from HDE Gohar Shahi.
The knowledge that Maula Ali (s) parted with is not found in the ahadith or Qur'an either.
Maula Ali (a) said, 'You consider yourself a small entity…
but your ailment and its cure are both within you but you are not aware of it'.
Is this found in the Qur'an?
But it was given [to Maula Ali (a)]
Even in the era of the Prophet (s),
there were many about whom the Prophet (s) knew that if the Prophet (s) were to reveal this knowledge to them,
they would have caused chaos.
However, God instructed the Prophet (s) to reveal those secrets.
It's common knowledge that the Prophet (s) were very merciful and they would care for everyone.
The Prophet (s) honoured those that understood only the Shariah,
the Prophet (s) also honoured those that understood Shariah and Tariqah,
the Prophet (s) also honoured those that only understood Tariqah and not Shariah.
Zaid was one of those people.
Zaid was a companion of the Prophet (s).
When he was caught consuming alcohol for the third time, the other companions detained him and brought him to the Prophet (s),
they began to curse him,
and the Prophet (s) stopped them and said,
'Do not curse him! For he loves Allah and his Messenger! You cannot curse one who loves Allah and his Messenger’.
So who was he?
He couldn’t have been an adherent of Shariah for had he been, he would not have been caught consuming alcohol three times.
It's because he was in Tariqah that the Messenger of God bore witness to his love for God and the Prophet.
So where are all those so-called preachers of Islam, the ‘great scholars’,
who declare the young generation apostates, hypocrites, crooks, goons, and ill-charactered for drinking alcohol and dancing?
Whereas there were people in the era of the Prophet (s) who would consume alcohol and yet the Prophet (s) himself would profess their love for the Prophet (s).
Wouldn’t he?
There were people in the era of the Prophet (s) who did not abide by the Sharia Law,
yet they had been initiated onto the path of Tariqah.
What is the evidence for that?
He [Zaid] never claimed that he loved the Prophet (s),
he accepted that was an alcoholic,
and it was the Prophet (s) that declared, ‘Do not curse him for he loves Allah and his Messenger’.
The era of the Prophet (s) reveals that the heart of an alcoholic was lit with the flame of God and the Prophet (s)'s love, so why is not possible today?!
Prophet Muhammad (s) honoured all;
those who only practised Shariah, those who only practised Tariqah,
and even those who practised both Shariah and Tariqah. Prophet Muhammad (s) catered to all.
Then there was Abu Huraira.
After the departure of Prophet Muhammad (s), when people would come to him and ask him to narrate the teachings,
Abu Huraira said, 'I have revealed one aspect of the knowledge, however, if I reveal the second aspect, you shall murder me'.
The clergymen say this narration is unverified.
However, I present before you this verse of the Qur'an! And they shall say that even this Qur’an is unverified.
That statement came from Abu Huraira who was a narrator,
but this is the Qur’an in which God is saying,
‘O Messenger of God, tell them! Do not fear the people for I shall protect you!’ ‘We shall protect you’.
So it must have been something that would not have been accepted by people.
Similarly, when HDE Gohar Shahi appointed me,
They wrote a letter.
HDE wrote in that letter,
'Anjuman Sarfaroshan e Islam, All Faith Spiritual Movement (Pakistan)’
and the organisation in America was called ‘American Sufi Institute’.
The Lord wrote a letter in regards to all these organisations,
that ‘all of these organisations are now under RAGS International’ - which I founded in the UK,
‘and shall be lead by Younus AlGohar'.
HDE Gohar Shahi wrote this letter by hand and posted it on [their website] GoharShahi.com.
However, there is none of those wretched ‘esteemed’ officials who believe in that letter today.
I still remember, there were people that informed the father of HDE Gohar Shahi of this statement,
and told him misleading stories,
they asked him to message HDE and say,
'Sarkar, all the other organisations should be run under ASI.
Why have you put ASI under RAGS International, under immature people?'
He said that to HDE. And HDE asked him,
'Father, who told you this? Tell me their names'.
He mentioned their names and HDE Gohar Shahi said,
'Fair enough. Tell these people you named that from now onwards, ASI is not under the supervision of RAGS International. RAGS International and ASI are separate'.
[This] ruined everything [for them].
Therefore, you must accept,
that it is not necessary for the entirety of the divine revelations descended unto the heart of Prophet Muhammad (s) to be revealed by the Prophet (s) in his own era.
And since it is not to be revealed in his own era,
then the Prophet (s) shall announce the one who is to profess it in the coming era.
When God asked the Prophet (s) to reveal the remaining knowledge,
the Prophet (s), although, did not directly reveal that knowledge,
however, the Prophet (s) revealed the name of the individual that was to reveal that knowledge.
'Ana madinah tul ilm (I am the City of Knowledge)’ - meaning the knowledge descended unto me by God is within me.
‘Wa Ali’un babuha (and Ali is the Gateway to the City)’.
So here is where [the Prophet (s)] reveals [the identity of the appointed one].
‘Ana madinah tul ilm wa Ali’un babuha’. 'Man kunto maulahoo fa haadha Ali'un maulahoo'.
This the Prophet (s) declared on the event of Ghadeer e Khum.
What happened following this event?
After the Final Sermon, the nation dispersed.
Although the interpretations state that the 125,000 companions were present but that’s not true. That’s incorrect.
There were a scant few companions present in the event of Ghadeer e Khum; not as many as there were in the Final Sermon.
So, the Prophet (s) made this announcement to however many companions were present
and there was a sizeable number of people present.
Let’s say that if there were 125,000 companions present during the Final Sermon,
then during this event [of Ghadeer e Khum] there must have been around 3000-4000 companions present - this is just an example.
So the Prophet (s) rendered this statement to them.
And what happened later on?
Many well-known companions denied this statement, saying, 'We have never heard this statement'.
What occurred following this?
All those who proclaimed they never heard this statement also narrated many other traditions of the Prophet (s),
but did not narrate these particular narrations,
however, those who were sincere and loved Maula Ali (a) did narrate these traditions.
However, the narrators of the ahadith that came later, and the method of authenticating the ahadith that they implemented,
said that the well-known companions who compiled the ahadith did not narrate this tradition, therefore it is unverified.
They did not reveal it because they held a grudge against Maula Ali (a).
Therefore, this verse tells us that the Prophet (s) did not reveal absolutely everything that was descended unto his heart by God.
This is what the Qur’an is saying.
The Prophet (s) did not reveal everything, rather God further pushed the Prophet (s) to reveal both the apparent and esoteric aspects (of the prophecies).
Now, God does not use names but he does appoint the task, and the task referenced in this verse refers to Maula Ali (a).
The task is to reveal the esoteric knowledge.
If there had been no mention of the esoteric knowledge,
and someone else would have come to render the esoteric knowledge then people would have said that it is not part of Islam otherwise the Prophet (s) would have mentioned it,
or they would have rendered the esoteric benevolence to someone.
And this ethereal knowledge would have been wasted.
Therefore, God was stern and said,
‘If you do not reveal the remaining revelations, you shall not have honoured Messengerhood’.
And the other aspect of the Messengerhood, the esoteric aspect,
was for the deserving ones who were not present in that era.
So who would render it to them later?
Therefore, [the Prophet (s)] announced the name of the one who is to profess it to them.
Since the Prophet (s) revealed his name, it fulfilled the condition God had set that of revealing the spiritual benevolence.
His Divine Eminence wrote something of this nature in Deen e Ilahi.
It is written on the very first page of Deen e Ilahi:
“Manifestation of the images of His Divine Eminence Ra Gohar Shahi (on the Moon, the Sun, Holy Black Stone, Shiv Temple and various other locations)
led a multitude of Muslims and non-Muslims to profess and believe the fact
that it is His Divine Eminence R.A Gohar Shahi who is the Awaited Imam Mehdi, Promised Messiah and Kalki Avatar.
We welcome and encourage you to examine the person of His Divine Eminence Gohar Shahi. You may also try and recognise Him through the study of His books.”
And below it, They wrote: ‘Mohammad Younus AlGohar’ - contact him as this preface has been written by him.
“Manifestation of the images of His Divine Eminence Ra Gohar Shahi (on the Moon, the Sun, Holy Black Stone, Shiv Temple and various other locations),
led a multitude of Muslims and non-Muslims to profess and believe the fact,
that it is His Divine Eminence R.A Gohar Shahi who is the Awaited Imam Mehdi, Promised Messiah and Kalki Avatar.
We welcome and encourage you to examine the person of His Divine Eminence Gohar Shahi.
We invite you to contact us for enquiry and research”.
And below it, the name written is Mohammad Younus AlGohar.
Now, when this book was sent to Pakistan [and ASI read this part of the book] they removed it,
because it was a clear declaration of [HDE Gohar Shahi's rank of] Mehdihood.
They assumed that I wrote it,
whereas it was actually HDE Gohar Shahi that penned this entire statement, including the name at the bottom.
Shall I prove it?
A question to those who have known me for the last 30-35 years.
Have I ever used the word, 'ye (this)’ for HDE Gohar Shahi?
Would I have the audacity to use the words ‘and this man’ for His Divine Eminence?
Alright forget about me, would any of you ever dare to do such a thing?
If I were to have written it, I would have made sure to include the right honourable prefixes that would do justice in sanctifying HDE Gohar Shahi.
This is not my style of writing at all.
I would have made use of eloquent and glorifying words for HDE.
Whereas, the words used here are: ‘and this man is the Mehdi, Kalki Avatar and Messiah’.
The use of these words proves that I have not written it.
Have you ever dared to use such words for HDE?
So, if I haven't, who has? So then who has written it?
And they had this page removed.
And then, in the middle of the book, where HDE Gohar Shahi mentioned the divine signs on the Moon and Sun,
HDE Gohar Shahi added a couplet of mine.
'How can the Moon and Sun bear witness to [your essence], Your presence in my heart is your true representation’.
And beneath it, the Lord wrote my name.
Having seen my name appear several times in the book, people believed that I’m the one who wrote it.
Whereas, I did not write any of it.
It was His Divine Eminence’s command for it to be written as so. You can see it written here.
Now, somebody asked HDE about the reality of ‘Alif Laam Ra (ALRA)’
HDE Gohar Shahi said that the secrets shall be revealed in the future.
And when the secrets were revealed in the future by me, they said, ‘But Sarkar never said this’.
But Sarkar did say that the secrets shall be revealed in the future.
They cannot move past ‘but Sarkar didn’t say this’.
When HDE declared that these secrets are to be revealed in the future, obviously they are going to appoint someone to reveal them, right?
But they denied it. Even the off-spring of HDE Gohar Shahi said, 'Where has this 'RaRiaz' come from?'
Whereas HDE Gohar Shahi said, 'The secrets shall be revealed in the future'.
And when they were revealed, they denied it.
The knowledge I part with you, they call it ' self-fabricated knowledge'.
What about the knowledge that Maula Ali (a) parted with? Was that not self-fabricated then?
If the Prophet (s) had revealed that knowledge himself then why did we need Nahjul Balagha [the book of Maula Ali]?
Listen, verily!
The Qur'an and the ahadith rendered by the Prophet (s) are incomplete without the knowledge of Maula Ali (a).
The ahadith and the physical Qur’an in your hand
Without the teachings of Maula Ali (a), Nahjul Balagha, the ahadith and the Qur’an is incomplete!
Because the Qur’an and the ahadith only display one side of the Messengerhood.
It is the knowledge of Maula Ali (s) that revealed the ethereal truth of the Messengerhood.
The knowledge delivered by HDE Gohar Shahi is their own teachings,
however, that which is rendered through Their representative is also Their teachings. It’s all about understanding the truth.
Hold this verse of the Qur'an close to your chest.
This knowledge is such that even the Prophet (s) sought protection from the mischief of people if they had revealed this knowledge.
If these people would not have spared the Prophet (s), then who else would they have accepted?
Now it makes sense, doesn't it, why people did not want Maula Ali (a) to be the First Caliph?
If Maula Ali was made the First Caliph, the truth would've prevailed, and the mischief diminished.
No other Caliph would need to be appointed. The truth would have prevailed.
The ethereal continuation of the Prophet (s)'s knowledge would've parted through the lips of Ali.
All those who would sit in the company of Ali (a) would be called the Companions of the Prophet (s).
Despite it being rendered through the heart of Ali (a), it is the spiritual benevolence of Prophet Muhammad (s). Why?
Because the Prophet (s) chose to appoint Ali (a) to render that spiritual benevolence and that is why he said, 'Man kunto maulahoo fa haadha Ali'un maulahoo'.
It was this truth that the Prophet (s) had concealed for fear of opposition and God sternly told him, ‘Reveal it. I will deal with the opposition’.
We can see from the hesitation of Muhammad (s),
the number of people that begrudged Maula Ali (a)!
[We can assess from this] the number of hypocrites in that camp who were afraid of the eminence of Maula Ali (a).
Of course, they were afraid of his eminence and that is why the Prophet (s) remained silent.