Ghadir and our time

Bismillah al-Rahman al-Rahime

You have no other allies except Allah, His Messenger, and the believers who fulfill the prayer, do the Zakat, and bow (before Allah )

Ghadir Khom is not only a historic and memorable day in the history of the Islamic Ummah, but also in the geography of Islamic thought and education, it is also a new plan for the administration of society according to sovereignty and the divine system.

Ghadir is the establishment of complete Islam in Divine Providence for the good of religion, personal and social justice and general well-being, whose fruit is despair, disbelief and disintegration of the infidelity and integrity of the religion and the Ummah of Islam.

Ghadir was a great asset to the Islamic Ummah in order to develop security, justice and prosperity in the global arena to guarantee the progress and development of Islam with the innocent memory of an powerful element of eternity, compatible with the reach of the human world.

But this opportunity and this capital were so entangled with the malevolent comments of ignorance that all the talents and capacities of Islam, despite the delights and beauty in not so distant years, were enslaved to the worldly desires of tribes Bani Omeyade and Bani Abbas and Islam suffered what we see its terrible consequences today in the historical life of the Ummah of Islam. .

Ghadir could have been an effervescent ocean for the human community, but the rocky chains of power and egoism, turned it into a dense water source and prevented it except for those who by their own knowledge watered the flower of their soul.

The doctrine of Ghadir was a heavenly plan for managing peace, justice and virtue on earth in history. But some have deprived the world of it and have caused the Ummah to suffer from schism, divisions and distortions. They stopped talking the right word as they tied his hands! They locked it in isolation and silenced it for a quarter of a century to prevent the echo of its prophetic message from the ears and the intelligences, and thus the second and third generations of Islam did not consider religion as a dissonant interpretation of the caliphate and lost sight of the expression and interpretation of Islam.