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Who are Ahlulbayt?

In the name of God, the Most Gracious, the Most Merciful

The biography of the Ahl al-Bayt, peace be upon them, is rich in knowledge, jihad, and contributions across various fields of life, having a profound and evident impact on human reality without discrimination. Consequently, their legacy has been, and continues to be, subjected to numerous attempts at distortion, fabrication, and slander by the biased historians and agents of unjust and tyrannical regimes.

This necessitated the great scholars and pioneers of virtue to wield their noble pens in documenting the virtues, merits, and conditions of the People of the House, peace be upon them, as an elucidation of their clear truths and a refutation of the baseless falsehoods, relying on expert sources.

It is well known that this role plays a crucial part in the life of the nation, as it delineates the path that God has outlined for it in implementing true Islam. As mentioned in the noble verse: "O you who have believed, obey God and obey the Messenger and those in authority among you," this verse underscores the obedience to the Imams as an extension of obedience to God and the Messenger. It points out that those in authority after the Messenger are the stipulated members of his family, and the nation is required to follow their every command or prohibition, and to act according to these orders in any matter that comes through the People of the House - those in authority. The verse is also clear in advocating for actions according to what there is no legislative text indicating its permissibility, prohibition, obligation, or desirability. It gives secondary status to rulings whose permissibility or prohibition has been established through the Qur’an and Sunnah.

Therefore, a significant role has been assigned to those in authority in leading the nation according to what the Noble Messenger brought. The texts, the noble prophetic hadiths, and the respected narrations have unanimously agreed that those in authority mentioned in the Qur’an are the People of the House, the Twelve Imams, and their esteemed biographies also indicate that they are the natural extension of the Prophet of Islam (may God’s prayers and peace be upon him and his family) and the successors of God on His earth.

God Almighty made the People of the House, peace be upon them, the interpreters of the Holy Qur’an. The Messenger of God, may God’s prayers and peace be upon him and his family, said: "O people, I have left among you two matters that you will never go astray as long as you adhere to them: the Book of God and my household, for the Kind and All-Knowing One has entrusted me that they will not be separated until they return to me at the Basin like these two" - and he combined his index fingers - "not like these" - and he combined his index finger and the middle one - "because one of them is in front of the other. So hold fast to them, do not go astray, do not turn away, do not go ahead of them, lest you perish, and do not teach them, for they are more knowledgeable than you."

He endowed them with unique qualities and numerous characteristics by which they were distinguished, traits that their enemies could not undermine, such as their honorable lineage and noble sufficiency. They are the descendants of the Messenger of God, may God bless him and his family and grant them peace, the offspring of the Commander of the Faithful, and the children of the Lady of the Women of the Worlds - peace be upon them - acknowledged by both friends and foes.

Their great resemblance in morals and logic to their grandfather, the Chosen One, may God’s prayers and peace be upon him and his family, is evident in their exemplary manners, intelligence, fear of God Almighty, and unwavering truthfulness, such that no critic could reproach them.

Their humility, generosity, and courtesy were renowned. The Holy Prophet, may God’s prayers and peace be upon him and his family, prepared Imam Hassan and his brother Imam Hussein, peace be upon them, "to take over the reins of the great prophetic movement and eternal divine guidance by the command of God Almighty, and to preserve the divine message, ordained by God for eternity, from the distortion of the ignorant and the plots of the traitors."

This is a testament to their elevated status and their critical role in maintaining the integrity of the Islamic message and guiding the nation towards the path ordained by God.

Quran and Ahl al-Bayt

In the name of God, the Most Gracious, the Most Merciful
The universality of the Qur’an is a significant topic concerning the Qur’an's message and humanity's role in religion. Islamic thinkers have differing views on the scope and nature of the Qur’an’s universality. The debate over the universality of the Qur’an dates back to the time of the Companions and continues through the era of Imam Ali (peace be upon him) and the Imams after him. There are three main perspectives on this matter: the maximum universality of the Qur’an, which suggests that the Qur’an encompasses all sciences; the comprehensive universality of the Qur’an; and the minimum universality, which pertains primarily to eschatological issues.

Each of these viewpoints encounters challenges and criticisms. The verses of the Qur’an and the narrations of the Infallibles (peace be upon them) articulate the absolute universality of the Qur’an in its guiding commands. The Qur’an is a comprehensive book with absolute comprehensiveness in guiding human needs. By examining the verses and narrations on the universality of the Qur’an, it becomes evident that the Holy Qur’an possesses an inherent independence rooted in its absolute comprehensiveness in matters of guidance. These verses illustrate this:
 
"And on the Day when We will raise up into every nation a witness against them from among themselves, and We bring you as a witness against these, and We have revealed to you the Book as an explanation of all things, and as a guidance and a mercy and good news for the Muslims" (Qur'an 16:89).
 
"It was not a fabricated hadith, but the confirmation of what was before it, and a detailing of all things, and guidance and mercy for a people who believe" (Qur'an 12:111).

These verses highlight that the Qur’an is an explanation and detail of everything, without any restriction. The narrations of the Infallibles (peace be upon them) also emphasize the absolute comprehensiveness of the Qur’an regarding guidance:
 
"Abdul-Ala bin Ayan said: I heard Abu Abdullah (peace be upon him) saying: 'The Messenger of God, may God’s prayers and peace be upon him and his family, taught me the Book of God, and in it begins creation and ends with the Day of Resurrection, and in it is the news of the heavens, the earth, Paradise, Hell, and everything in between. Indeed, God says in it, everything is made clear.'"
 
"Marazim narrated from Abu Abdullah (peace be upon him) who said: 'God, Blessed and Most High, has revealed in the Qur’an an explanation of everything. By God, He has not left anything that His servants need to the point that no servant can say, "If only this had been revealed in the Qur’an," unless God has sent it down in it.'"

Moreover, the narrations of the Infallibles (peace be upon them) stress the absolute universality of their knowledge, indicating that all knowledge is present in the Qur’an, but not everyone can extract these teachings. Only the Infallibles (peace be upon them) possess the complete understanding of these matters. The Holy Qur’an encompasses absolute universality in religious and worldly affairs for humanity. Additionally, it includes other knowledge and topics, with their full understanding reserved for the Infallibles (peace be upon them).

Imam Ali (peace be upon him) says in this regard:
 
"This is the Qur’an, so recite it, but it will not speak. I will tell you about it. Indeed, in it is knowledge of what is to come, a discussion of the past, a cure for your ailments, and regulations for what is between you."

Some narrations point to the absolute universality of the Qur’an, though acknowledging that not everyone can fully comprehend it. Abu Abdullah said:
 
"There is no matter about which two people disagree but that it has its basis in the Book of God Almighty, but the minds of men cannot reach it."

Imam Ali (peace be upon him) exemplifies this in his sermons: 
 
"Abu Tufayl said: I witnessed Ali delivering a sermon and saying: 'Ask me, for by God, do not ask me about anything that will take place until the Day of Resurrection unless I tell you about it. Ask me about the Book of God, for by God, there is no verse in it but that I know where it was revealed—by night or by day, on a plain or on a mountain.'"

In some narrations, the claim of possessing the entire Qur’an is denied, reserving this knowledge exclusively for the Infallibles (peace be upon them):
 
"Jabir narrated from Abu Jafar (peace be upon him) who said: 'No one can claim that he has the entire Qur’an, its exterior and interior, except the successors.'"
 
"Jabir said: I heard Abu Jafar (peace be upon him) saying: 'No one claims that he compiled the entire Qur’an as it was revealed except a liar. Only Ali bin Abi Talib (peace be upon him) and the Imams after him compiled and memorized it as God Almighty revealed it.'"

Attributing the absolute universality of the Qur’an to the Infallibles (peace be upon them) does not exclude others from understanding the Qur’an. It signifies that the complete interpretation and meaning of the Qur’an are accessible to the Infallibles (peace be upon them), while others benefit from this knowledge through their understanding and status. Imam Al-Sadiq (peace be upon him) explains the levels of understanding of the Qur’an:
 
"The Book of God Almighty is based on four things: expression, reference, subtleties, and truth. The expression is for the common people, the reference is for the elite, the subtleties are for the saints, and the truths are for the Prophets."

Thus, people must refer to the Qur’an and the People of the House together to understand the teachings of the religion correctly and follow the straight path of God. The Greatest Prophet emphasized this when he said:
 
"Indeed, I have left among you the two weighty matters. If you hold fast to them, you will never go astray: the Book of God and my family; my family, and they will not separate until they come to me at the Basin."

This underscores the intertwined significance of the Qur’an and the Ahl al-Bayt in guiding humanity.

The meaning of blessings upon the Prophet, may God bless him and his family

Linguistic Meaning of Prayer
 
The term "prayer" (صلاة) in the Arabic language primarily means supplication (دعاء). This definition is widely accepted among linguists and scholars. Several notable references include:

  1. Al-Raghib Al-Isfahani: "The origin of prayer is supplication" [1].

  2. Ibn Al-Athir: "Prayer and prayers are specific acts of worship, and their origin in the language is supplication" [2].

  3. Ibn Manzur: "Prayer: bowing and prostration... and prayer: supplication and seeking forgiveness... it means supplication, for every supplicant is one who prays" [3] [4].

  4. Al-Tabari: "In the words of the Arabs, prayer from other than God is merely a supplication" [5].

  5. Al-Razi: "Prayer is supplication. It is said in the language to pray for him, that is, to supplicate for him" [6].

Terminological Meaning of Prayer

In Islamic terminology, prayer has two distinct meanings:

  1. Praying for the Prophet and his family: This encompasses all the linguistic meanings of supplication, blessing, and glorification.

  2. Specific legal actions: These actions begin with the takbir (saying "Allahu Akbar") and end with the taslim (salutation).

Scholars' Interpretations

Scholars of language, interpretation, and hadith, both general and specific, have offered various explanations for the meaning of prayer upon the Prophet (PBUH). These interpretations often overlap in their components or differ based on the linguistic meaning of the word. Common interpretations include:

  • Supplication

  • Glorification

  • Praise

  • Blessing

  • Mercy

  • Seeking forgiveness

  • Reverence

  • Acknowledgment of favor

  • Renewal of the covenant

Prayer from God Almighty

The meanings of prayer from God Almighty vary and include:

  1. Mercy: This is supported by narrations from Ahl al-Bayt (AS) and is the majority opinion among Sunni scholars [9] [10].

  2. Veneration: Glorifying the Prophet (PBUH) in this world and elevating his status in the hereafter [17] [18] [19] [20] [21] [22] [23].

  3. Forgiveness: Seeking forgiveness and bestowing it upon the Prophet (PBUH) [24] [25] [26] [27] [28] [29] [30] [31] [32] [33] [34] [35].

  4. Praise and Reverence: Honoring and revering the Prophet (PBUH) [36] [37] [38] [39] [40].

  5. Honor and Dignity: Manifesting veneration and raising the Prophet's (PBUH) status [41] [42] [43] [44] [45] [46].

  6. Blessing: Providing divine blessings upon the Prophet (PBUH) [47] [48] [49] [50] [51].

  7. Recommendation: Ali bin Ibrahim Al-Qummi stated that God's prayer is a purification and praise for the Prophet (PBUH), while angels' prayer is their praise of him, and people's prayer is their supplication for him and acknowledgment of his grace [52].

Prayer from Angels

The prayer of the angels is distinct from that of God and involves:

  1. Supplication and Seeking Forgiveness [54].

  2. Praise and Glorification: Ibn Hajar al-Asqalani states that the angels' prayer is praise and glorification for the Prophet (PBUH) [55].

  3. Request for Honor: Al-Ghazali views the angels' prayer as a request and supplication for honor and a desire to bestow it upon the Prophet (PBUH) [56].

Narrations from Ahl al-Bayt (AS) suggest that the angels' prayers signify purification and seeking forgiveness [58] [59].

Prayer from the Believers

God commanded the believers to pray for the Prophet (PBUH) due to his great favor upon them. The believers' prayers include:

  1. Supplication: Asking God to glorify the Prophet (PBUH).

  2. Glorifying His Affairs: Praising and acknowledging the Prophet's (PBUH) status [61].

  3. Taking Care of His Affairs: Ensuring the Prophet's (PBUH) honor and dignity [62].

The Meaning of Prayer in Narrations

Numerous narrations from Ahl al-Bayt (AS) clarify the meaning of prayer upon the Prophet (PBUH):

  1. From God: Mercy.

  2. From Angels: Purification.

  3. From Believers: Supplication.

Imam Al-Sadiq (AS) explained that God’s prayer is a recommendation in heaven, purifying the Prophet (PBUH) from any deficiency. The believers' prayer is to acknowledge and make known this purification.

References

  1. Vocabulary / Al-Raghib Al-Isfahani, article (Prayer).

  2. Al-Nihayah fi Ghareeb Al-Hadith, vol. 3, p. 50.

  3. Lisan al-Arab, vol. 14, p. 464.

  4. Lisan al-Arab: 14/465.

  5. Tafsir al-Tabari 12: 48.

  6. Tafsir al-Fakhr al-Razi, 13: 228, (Al-Ahzab verse / 56).

  7. The individuals of prayer are: God’s prayer, the angels’ prayer, the Prophet’s prayer (may God’s prayers and peace be upon him and his family) upon any of the believers, and the people’s prayer upon the Prophet.

  8. Ishraqat from the Prayers upon the Prophet and his Family, p. 35.

  9. Beliefs in the Imami Religion, p. 25, Chapter (1 - On the Characteristics of the Imami’s Belief).

  10. Riyadh Al-Salkin, vol. 1, p. 420.

  11. Facts of Secrets in the Explanation of the University Visit (stone copy), p. 2.

  12. Al-Nihayah fi Gharib al-Hadith, vol. 3, p. 50, chapter (The Sad with the Laam).

  13. Anwar al-Tanzeel and Secrets of Interpretation, vol. 4, p. 385.

  14. Al-Nawawi, Al-Majmu’ (Sharh Al-Muhadhdhab), vol. 1, p. 75.

  15. Al-Mustasfa fi Usul al-Fiqh, p. 241, in the research (Al-Musharet).

  16. Jami’ al-Bayan, vol. 2, p. 59.

  17. Al-Muharrar Al-Wajeez, vol. 4, p. 389.

  18. Sheikh Al-Saduq, Beliefs in the Imami Religion, p. 25, Chapter 1.

  19. Al-Ansari Al-Tabrizi, The White Lumah fi Sharh Al-Zahra’s Sermon (peace be upon her), p. 490.

  20. Maani Al-Akhbar, p. 367.

  21. Jamal Al-Usbah, p. 234, Chapter 6.

  22. Al-Mahasin, vol. 2, p. 328, h. 85.

  23. Maani Al-Akhbar, p. 116, Chapter (The Meaning of Blessings upon the Prophet (may God’s prayers and peace be upon him and his family)) Part 1.

  24. Al-Baghawi, Ma’alim al-Tanzeel, vol. 3, p. 541. And Ibn Hajar, Fath al-Bari, vol. 11, p. 131.

  25. Al-Mawardi, Al-Nukat wal-Uyoun, vol. 3, p. 390. And Ibn Kathir, Interpretation of the Great Qur’an, vol. 3, p. 514.

  26. Ibn Kathir, Interpretation of the Great Qur’an, vol. 3, p. 514.

  27. Ibn al-Jawzi, Zad al-Masir, vol. 6, p. 205.

  28. See: Ishraqat from the blessings upon the Prophet and his family, pp. 50-52 in the footnotes.

  29. Al-Sakhawi quoted him in Al-Qawl Al-Badi’, p. 13.

  30. Al-Sakhawi, The Beautiful Saying, p. 26, in (Defining Prayer Linguistically and Terminologically).

  31. Al-Nihayah fi Gharib al-Hadith, vol. 3, p. 50, chapter (The Sad with the Laam).

  32. Al-Burhan fi Tafsir al-Qur’an / Hashim Al-Bahrani, Tafsir Nour Al-Thaqalayn / Al-Huwayzi 6: 79/221.

  33. Lamisan fi Tafsir al-Qur’an/Al-Tabatabai 22: 338.

  34. Al-Burhan fi Tafsir al-Qur’an / Hashim Al-Bahrani, Tafsir Nour Al-Thaqalayn / Al-Huwayzi 6: 79/221, 225.

  35. Al-Fara’id Al-Tarifa, p. 208, the (fourth) order from the explanation of the (second) supplication from the supplications of Al-Sahifa Al-Sajjadiyyah.

  36. Al-Qurtubi, Al-Jami’ Li Ahkam Al-Qur’an, vol. 14, p. 232.

  37. Al-Tibyan, vol. 8, p. 359.

  38. Al-Shawkani, Nayl Al-Awtar, vol. 1, p. 8, in the introduction.

  39. Al-Suyuti, Al-Durr Al-Manthur, vol. 5, p. 215. And Al-Shawkani, Fath Al-Qadir, vol. 4, p. 303.

  40. Al-Majmu’ (Sharh Al-Muhadhdhab), vol. 1, p. 75. And Al-Sherbini, Persuasion in the Solution of Abu Shuja’a’s Words, vol. 1, p. 8. And Al-Millibari Al-Hindi, Fath Al-Mu’in, vol. 1, p. 19, in the introduction.

  41. Al-Burhan fi Tafsir al-Qur’an / Hashim Al-Bahrani, Tafsir Nour Al-Thaqalayn / Al-Huwayzi 6: 79/221, 225.

  42. Al-Fara’id Al-Tarifa, p. 208, the (fourth) order from the explanation of the (second) supplication from the supplications of Al-Sahifa Al-Sajjadiyyah.

  43. Al-Qurtubi, Al-Jami’ Li Ahkam Al-Qur’an, vol. 14, p. 232.

  44. Al-Ansari Al-Tabrizi, The White Lumah fi Sharh Al-Zahra’s Sermon (peace be upon her), p. 490.

  45. Jamal Al-Usbah, p. 234, Chapter 6.

  46. Al-Mahasin, vol. 2, p. 328, h. 85.

  47. Maani Al-Akhbar, p. 116, Chapter (The Meaning of Blessings upon the Prophet (may God’s prayers and peace be upon him and his family)) Part 1.

  48. Al-Mustasfa fi Usul Al-Fiqh, p. 241, in the research (Al-Musharet).

  49. Al-Qurtubi, Al-Jami’ Li Ahkam Al-Qur’an, vol. 14, p. 232.

  50. Al-Tarihi, Tafsir Ghareeb Al-Qur’an, p. 43, Article (Prayer), Ibn Qutaybah, Interpretation of the Different Hadith, p. 221. And Al-Askari, Linguistic Differences, p. 558, letter H. And Al-Raghib Al-Isfahani, Mufadarat Gharib Al-Qur’an, p. 285. And Al-Ghazali, Al-Mustasfa fi Usul Al-Fiqh, p. 241, research (Al-Muttark). Al-Baghawi, Ma’alim al-Tanzeel, vol. 1, p. 47.

  51. The Beautiful Saying, p. 9, in (Defining Prayer Linguistically and Terminologically).

  52. Tafsir al-Qummi, vol. 2, p. 196.

  53. Summary of the Petra Prayer by Muhammad Hashim Al-Madani: p. 7.

  54. Al-Aamidi, Al-Ahkam fi Usul Al-Ahkam, vol. 2, p. 243. And Al-Raghib Al-Isfahani, Mufadarat Gharib Al-Qur’an, p. 285. Al-Qurtubi, Al-Jami` fi Ahkam al-Qur’an, vol. 14, p. 232. Al-Ghazali, Al-Mustasfa fi Usul al-Fiqh, p. 241, in the topic “Al-Musharet”.

  55. Fakhr al-Muhaqqiqin al-Hilli, Ihdah al-Fawa’id, vol. 1, p. 6. And Fakhr al-Din al-Tarihi, Tafsir Gharib al-Qur’an, p. 43. And Al-Askari, Linguistic Differences, p. 558, letter (ha). Al-Fakhr Al-Razi, Al-Tafsir Al-Kabir, vol. 25, p. 215, in the interpretation of Surat Al-Ahzab, verse 43.

  56. Fath al-Bari 11: 187.

  57. Judge Saeed Al-Qummi quoted him in Sharh Tawhid Al-Saduq, vol. 1, pp. 450-451.

  58. Al-Burhan fi Tafsir al-Qur’an / Hashim Al-Bahrani, Tafsir Nour Al-Thaqalayn / Al-Huwayzi 6: 79/221,

  59. Lamisan fi Tafsir al-Qur’an/Al-Tabatabai 22: 338.

  60. Al-Burhan fi Tafsir al-Qur’an / Hashim Al-Bahrani, Tafsir Nour Al-Thaqalayn / Al-Huwayzi 6: 79/221, 225.

  61. Sheikh Al-Saduq, Beliefs in the Imami Religion, p. 25, Chapter 1. Al-Tarihi, Tafsir Ghareeb Al-Qur’an, p. 43, Article (Prayer), Ibn Qutaybah, Interpretation of the Different Hadith, p. 221. And Al-Nahhas, Meanings of the Qur’an, vol. 1, p. 84. And Al-Askari, Linguistic Differences, p. 558, letter H. And Al-Raghib Al-Isfahani, Mufadarat Gharib Al-Qur’an, p. 285. And Al-Ghazali, Al-Mustasfa fi Usul Al-Fiqh, p. 241, research (Al-Muttark). Al-Baghawi, Ma’alim al-Tanzeel, vol. 1, p. 47.

  62. Al-Qurtubi, Al-Jami’ Li Ahkam Al-Qur’an, vol. 14, p. 232.

  63. Al-Ansari Al-Tabrizi, The White Lumah fi Sharh Al-Zahra’s Sermon (peace be upon her), p. 490. And Al-Emadi, Tafsir Abi Al-Saud, vol. 7, p. 114.

  64. Al-Fara’id Al-Tarifa, p. 208, the (fourth) order from the explanation of the (second) supplication from the supplications of Al-Sahifa Al-Sajjadiyyah.

  65. Judge Saeed Al-Qummi quoted him in Sharh Tawhid Al-Saduq, vol. 1, pp. 450-451.

  66. Maani Al-Akhbar, p. 367, chapter (The meaning of prayer from God, from the angels, and from the believers...), H. 1.

  67. The Reward of Actions, p. 156, (The Reward of Whoever Says the Subh and Maghrib Prayers after the Fajr Prayer) Part 1.

  68. Jamal Al-Usbah, p. 234, Chapter 6.

  69. Al-Mahasin, vol. 2, p. 328, h. 85.

  70. Maani Al-Akhbar, p. 116, Chapter (The Meaning of Blessings upon the Prophet (may God’s prayers and peace be upon him and his family)) Part 1.

Ahlulbayt and divine knowledge

The Ahl al-Bayt (peace be upon them) were known for their profound wisdom and decisive speech, a testament to their exceptional knowledge. Their arguments were compelling, and their logic was unassailable, stemming from a deep well of divine and worldly knowledge inherited through the lineage of the message and the Imamate.

​

Al-Jahiz noted this, citing Imam Jaafar bin Muhammad Al-Sadiq, who quoted his forefathers and the Messenger of God (peace be upon him and his family):

 

"People are small and I know them as adults. Verily, we are from a family whose knowledge God has taught us, and with God’s judgment we have judged, and from the truthful words we have heard. And if you follow our tracks, you will be guided by our insight. And if you do not, God will destroy you with our hands. With us is the banner of truth. Whoever follows us will follow us, and whoever lags behind us will be drowned. Indeed, with us the backs of every believer will be turned away, and with us it will be removed. The bond of humiliation is around your necks, and with us is victory and with us is a seal, not against you."

​

The knowledge inherited from their grandfather, the Prophet Muhammad, their father, Ali Al-Murtada, and their mother, Fatima Al-Zahra, especially the precise understanding of the Holy Qur’an, underscores their divine insight. Sulaym bin Qais Al-Hilali mentioned Imam Ali bin Abi Talib’s meticulous care in studying the Qur’an, following its revelations closely, and learning directly from the Prophet (peace be upon him and his family).

​

Imam Ali (peace be upon him) recounted his unique relationship with the Prophet:

 

"I used to go to the Messenger of God every day, and every night he would let me go around with him wherever he went. The companions knew that he did not do this for anyone else. Perhaps he would come to my house... If he was at my house, he would not rise unless Fatima and my two sons were present."

​

This intimate connection signifies the extent of their knowledge of the Qur’an, to which falsehood does not approach. Their teacher, the Prophet Muhammad, spoke only what was revealed to him by God, granting them unparalleled knowledge.

​

Despite attempts by enemies to tarnish their image, the Imams (peace be upon them) courageously defended their integrity and disseminated truths that often turned the tables on their adversaries. Imam Ali bin Musa al-Rida (peace be upon him) said:

 

"Doesn’t God Almighty say: 'He knows the unseen, so He does not reveal the unseen to anyone except one whom He is pleased with from a Messenger'? For the Messenger of God is pleased with God, and we are the heirs of that Messenger whom God made known whatever He willed from His unseen. So He taught us what was and what will be until the Day of Resurrection."

​

Imam Jaafar bin Muhammad Al-Sadiq (peace be upon him) similarly stated:

 

"By God, We have given knowledge of the ancients and of the last."

​

Their knowledge extends to understanding the heavens, earth, and the afterlife, as derived from the Holy Qur’an, though it is beyond the grasp of ordinary people. The narrations emphasize that their profound knowledge comes from the Prophet Muhammad and the Qur’an, marking them as the inheritors of divine wisdom.

​

Imam Ali (peace be upon him) illustrated his comprehensive knowledge:

 

"If you had folded the pillow for me, I would have judged between the people of the Torah by their Torah, the people of the Gospel by their Gospel, the people of the Psalms by their Psalms, and the people of the Qur’an by their Qur’an."

​

This highlights that God granted them knowledge of all divine scriptures, enabling them to establish truth with clarity.

Knowledge was passed down through the Imams, ensuring it never perished. Abu Abdullah Al-Sadiq said:

 

"Ali was a scholar, and knowledge is passed down. No scholar perishes without leaving someone who knows his knowledge."

​

This transmission of knowledge ensures that the divine wisdom remains alive and continues to guide humanity.

The authenticity of knowledge is validated only if it originates from the Ahl al-Bayt (peace be upon them). Abu Jaafar (peace be upon him) said:

 

"East and west, you will not find authentic knowledge except something that came from us, the People of the House."

​

This underscores that true knowledge and wisdom are their exclusive domain. They are the keys to wisdom, unlocking the stored treasures of divine knowledge.

​

Imam Abu Abdullah (peace be upon him) reinforced this by saying:

 

"God refuses to make things happen except through causes. He gave everything a reason, an explanation, a key, and knowledge. He gave every knowledge a speaking door. Whoever knows it knows God, and whoever denies it, God will deny it. That is the Messenger of God and us."

​

Knowledge is specific to the divine causes and the Ahl al-Bayt, making them the exclusive bearers of true understanding and divine insight.

The Ahl al-Bayt’s companions and scholars attested to their unparalleled knowledge. Ibn Abbas said:

 

"Ali taught knowledge that the Messenger of God taught him, and the Messenger of God learned from the knowledge of God. My knowledge is part of Ali’s knowledge, and our knowledge compared to Ali’s is like a drop in seven seas!"

​

Al-Khalil bin Ahmed Al-Farahidi stated about Imam Ali:

 

"What should I say about a man whose virtues were concealed by his friends out of fear and his enemies out of envy? What emerged filled the astonished. What is the evidence that Ali is the Imam of all? Everyone’s need for Him and His need for everything."

​

The knowledge of the Ahl al-Bayt (peace be upon them) is a divine endowment, not acquired through traditional means. They are described as the treasurers of God’s knowledge, knowing everything in the heavens and the earth, as well as the inheritance of the Prophet’s knowledge.

Sadr al-Din al-Shirazi described their knowledge as:

 

"Acquired knowledge of the phenomena of things and their particles with a change that does not benefit certainty is far removed from the saints. The present-day witness knowledge of the reality of things and their causes is the knowledge of the saints and the Ahl al-Bayt. It qualifies one to become acquainted with the secrets of the universe."

​

Their knowledge is not derived from mere ijtihad but is divinely granted. Al-Fayd al-Kashani noted:

 

"The knowledge of the Imams is not ijtihad or auditory but divine, acquired from God Almighty."

​

This divine knowledge bestowed upon the Ahl al-Bayt (peace be upon them) underscores their unparalleled wisdom and their unique role in guiding humanity.

Knowing the People of the House, peace be upon them, is the shortest way to know God Almighty.

The Importance of Knowing God and the Imam

Humanity's highest goal since its existence on this earth has been to realize and know perfections, and to reach absolute perfection, thereby completing the integrity of life in all its forms—religious, worldly, and in the afterlife. Misdiagnosing the paths to this goal can occur due to errors in cognitive tools. Therefore, correct knowledge, which is the perception of a thing based on evidence, whether rational or textual, is necessary. To know and reach perfection, one must have complete knowledge.

Understanding God Almighty
Knowing God Almighty involves understanding His attributes and His majestic and aesthetic qualities, both intellectually and through transmission. The honor of knowledge is directly tied to the honor of the known. Therefore, knowing God, the most sacred truth, takes precedence over all other sciences. This knowledge is foundational to all Shari’a sciences and is thus called the highest knowledge and the science of the foundations of religion. It forms the basis of all other sciences and leads to the ultimate understanding of God as the Creator, All-powerful, All-Knowing, and All-Wise.

Rational Evidence of God’s Existence
Existential knowledge comprehends the existence of the Almighty Creator, indicating a well-ordered system that points to a higher power. As stated in the Qur’an:
 
"We will show them Our signs on the horizons and within themselves until it becomes clear to them that it is the truth." (41:53)
Imam Ali (peace be upon him) explained the existence of a creator through observable evidence:
 
"The dung indicates the camel, the dung indicates the donkeys, and the footprints indicate the path. So, how could an upper structure with this precision and a lower center with such density not indicate the Kind, the All-Knowing?"

Every effect must have a cause, and every creation needs a creator. This principle is evident in the vast sky, flat earth, seas, oceans, and creatures, all pointing to a Creator.

The Necessity of Knowing God
 

  1. Avoiding Psychological Pain: Rational beings universally believe in a Creator, and differing opinions can cause psychological distress. Correct knowledge prevents this pain and must be pursued.

  2. Gratitude to the Benefactor: God’s beneficence includes existence itself. Gratitude is due to God, who created us for survival and blessed us with existence. To thank God properly, we must know Him.
     

Imam Ali (peace be upon him) emphasized:
 
"Whoever knows your worth should not fear you, and whoever knows what you are should not fear you."

Contemplation and Reasoning

To express gratitude and recognize God’s attributes and greatness, contemplation and reasoning are necessary. Imam Ali (peace be upon him) stated:
 
"He established clear evidence of His gentle work and great destiny... Minds submit to Him, recognizing and submitting to Him."

While God withheld the minds from determining His attributes, He did not prevent them from recognizing His existence through reason. God’s essence is beyond human comprehension, and knowing His attributes requires returning to the Holy Law from verse and narration:
 
"He knows what is before them and what is behind them, but they do not comprehend Him in knowledge." (20:110)

Knowledge through Prophets and Imams

Existential knowledge alone is insufficient. Prophets, messengers, and their guardians act as mediators between God and His creation, guiding humanity to perfection. This guidance is a divine kindness:
 
"Messengers bringing good tidings and warnings, so that people may have no argument against God after the messengers." (4:165)

The prophets and Imams guide to God’s straight path. Supporting them means supporting God, and opposing them means opposing God. They are the straight path, the martyrs, and the intercessors.

The Role of the Imams

God instructs believers to be with the truthful:
 
"O you who have believed, fear God and be with the truthful." (9:119)

The Imams, the truthful ones, guide humanity. Knowing the Imam is knowing God Almighty. The relationship between knowing God and knowing the Imam is intertwined. The Prophet (peace be upon him and his family) emphasized:
 
"The beginning of the worship of God is knowledge of Him."

Imam Ali (peace be upon him) added:
 
"The beginning of religion is knowledge of Him."

Complete knowledge of God includes knowing the Imam of one’s time. This knowledge leads to God and obedience to Him. The narrations state:
 
"Whoever died without knowing the Imam of his time died a pre-Islamic death."

Conclusion

True knowledge of God encompasses belief in God, His Messenger, loyalty to Imam Ali (peace be upon him), and the Imams of guidance. It involves rejecting their enemies and adhering to the teachings of the Qur’an and the Ahl al-Bayt. The Prophet (peace be upon him and his family) said:
 
"I am leaving among you the two weighty things: the Book of God and my family. As long as you adhere to them, you will never go astray after me."

Love for Ahl al-Bayt is in the hearts of believers

The Role of Faith and Good Deeds in Cultivating Love and Affection

Belief in God and the performance of good deeds naturally engender love in the hearts of people. Faith significantly impacts fulfilling the rights of God and, subsequently, the rights of people, especially when good deeds benefit others. This creates a natural attraction of love from people towards believers due to their positive role in reforming human society. This concept is encapsulated in the Qur'anic verse:
 
"Indeed, those who believe and do righteous deeds - the Most Gracious will bestow love for them." (Maryam: 96)

Prophets and Their Status
The prophets, having reached the pinnacle of faith and good deeds, naturally hold an unparalleled status in people's hearts. Their lives were dedicated to improving people's affairs and guiding them to what is right and good. This respect and love extend to the Prophet's household (Ahl al-Bayt), who also embody these virtues.

Love for Imam Ali and Ahl al-Bayt
The Messenger of God, may God’s prayers and peace be upon him and his family, prayed for love for Imam Ali. Abu Ishaq Al-Saadawi narrates that Al-Baraa bin Azib reported the Prophet said to Ali:
 
"O God, make for me a covenant with You, and place for me affection in the hearts of the believers." Subsequently, God revealed the verse (Maryam: 96)[1].

Affection for the Ahl al-Bayt
Due to their close association with the Prophet, the Ahl al-Bayt, peace be upon them, earned people's affection and respect. Imam Al-Sadiq, peace be upon him, quoted the Prophet:
 
"Love for Ali, peace be upon him, has been cast into the hearts of the believers. No one loves him except a believer and no one hates him except a hypocrite"[1].

This sentiment extended to Al-Hassan and Al-Hussein, peace be upon them, with the Prophet expressing deep affection for them near his death[1].

Distinguishing Believers and Hypocrites

The Companions of the Prophet used love or hatred for Ali as a criterion to distinguish believers from hypocrites. Abu Saeed Al-Khudri narrated:
 
"Indeed, we, the Ansar, would recognize the hypocrites by their hatred of Ali bin Abi Talib, peace be upon him"[2].

Imam Ali, peace be upon him, confirmed this:
 
"By the one who split the seed and created the soul, this is due to the covenant of the illiterate Prophet to me: He does not love me except a believer, and no one hates me except a hypocrite"[3].

Imam Ali bin Al-Hussein's Sermon

In a sermon at the Damascus Mosque, Imam Ali bin Al-Hussein, peace be upon them both, declared:
 
"O people, we were given six and we were given seven. We were given: knowledge, forbearance, tolerance, eloquence, courage, and love in the hearts of believers"[5].

This love and respect are unparalleled, highlighting the special status granted to them by God.

Al-Kawthar and Abundant Goodness
God blessed the Prophet with abundant goodness, as stated in Surah Al-Kawthar. Al-Razi interpreted Al-Kawthar as referring to the Prophet’s progeny. Despite the persecution faced by the Ahl al-Bayt, their legacy continues, contrasting with the decline of their oppressors, such as the Umayyads[6].

Love Based on Virtue and Perfection
The love of the Prophet for Al-Hussein, peace be upon him, was not merely familial but was based on Al-Hussein's virtues, perfection, and his martyrdom for justice. This love was devoid of human desires and was purely for God's sake, akin to Jacob’s love for Joseph due to his divine selection.
 
"Their love for others was due to their love for God"[7].

This divine love is reflected in the Prophet's affection for Al-Hussein and is a testament to the virtues upheld by the Ahl al-Bayt.
Conclusion

The Ahl al-Bayt, peace be upon them, hold a revered status due to their faith, good deeds, and divine qualities. Their love is deeply rooted in the hearts of believers, distinguishing them from hypocrites. This love is not just a matter of lineage but is based on their virtues, wisdom, and their unwavering commitment to truth and justice. The legacy of the Ahl al-Bayt continues to inspire and guide believers, cementing their place in the hearts of the faithful across generations.

References

  1. Al-Manaqib by Ibn Shahr Ashub: 3/383, Safinat Al-Bihar: Article Habb: 1/492

  2. Sunan al-Tirmidhi: 5/635, No. 3717, Hilyat al-Awliya’: 6/295

  3. Asna Al-Matalib: 54, edited by Muhammad Hadi Al-Amini.

  4. Musnad Ahmad: 1/84, and other available sources.

  5. Bihar Al-Anwar: 45/138

  6. Tafsir Al-Fakhr Al-Razi: 32/124

  7. Ship of the Seas: 1/496, granular material.

The People of the House (peace be upon them) are like Noah’s ark (peace be upon them)

The Ahl al-Bayt and Their Role as the Ark of Salvation

Praise be to God, Lord of the Worlds, and prayers and peace be upon Muhammad and his pure family, the ships of salvation and the guides in the deserts.

A hadith reported from the Prophet (may God’s prayers and peace be upon him and his family) likens the Ahl al-Bayt (peace be upon them) to Noah’s Ark, which was a savior from destruction. Similarly, the Ahl al-Bayt are seen as a means of salvation, with no other way to save others, as was the case with Noah’s Ark.

The Story of Noah's Ark

God Almighty said about Noah's ark:
 
"And it was revealed to Noah that none of your people will believe except those who have already believed, so do not be distressed by what they have been doing. Construct the Ark under Our eyes and with Our revelation, and do not address Me concerning those who have wronged; indeed, they are to be drowned. And he constructed the Ark, and whenever an assembly of the eminent of his people passed by him, they ridiculed him. He said, 'If you ridicule us, then we will ridicule you just as you ridicule. And you are going to know who will get a punishment that will disgrace him on earth and upon whom will descend an enduring punishment in the Hereafter.' [So it was], until when Our command came and the oven overflowed, We said, 'Load upon it two of each kind, a pair, and your family, except those about whom the word has proceeded, and [include] whoever has believed.' But none had believed with him, except a few. And [Noah] said, 'Embark therein; in the name of God is its course and its anchorage. Indeed, my Lord is Forgiving and Merciful.' And it sailed with them through waves like mountains, and Noah called to his son who was apart [from them], 'O my son, come aboard with us and be not with the disbelievers.' [But] he said, 'I will take refuge on a mountain to protect me from the water.' [Noah] said, 'There is no protector today from the decree of God, except for whom He gives mercy.' And the waves came between them, and he was among the drowned. And it was said, 'O earth, swallow your water, and O sky, withhold [your rain].' And the water subsided, and the matter was accomplished. And it settled on [the mountain of] Judiyy. And it was said, 'Away with the wrongdoing people.'" (Qur'an 11:37-44)

The Hadith Comparing the Ahl al-Bayt to Noah’s Ark

The Prophet compared his household (Ahl al-Bayt) to Noah’s Ark in terms of their role in salvation:
Sulaym bin Qais narrated that while he and Hamish bin Mu’tamar were in Mecca, Abu Dharr got up, took the ring of the door, and called out in a loud voice during the season:
 
"O people, whoever knows me knows me, and whoever does not know me, I am Abu Dharr. I heard your Prophet say: 'The likeness of my household in my nation is like Noah’s Ark in his people. Whoever boards it will be saved, and whoever stays behind will drown.'"[1]

Lessons from the Comparison

From this hadith, we can derive that everything applicable to Noah’s Ark is also applicable to the Ahl al-Bayt, peace be upon them. Just as Noah's Ark was the only means of salvation at the time, the Ahl al-Bayt are the means of spiritual salvation. Noah’s son thought a mountain would save him, but he was wrong. Similarly, seeking salvation outside the Ahl al-Bayt is futile.
 

  1. Divine Appointment and Guidance: The Ark was built under God's guidance: "Construct the Ark under Our eyes and with Our revelation." Similarly, the Ahl al-Bayt are divinely appointed and guided.

  2. Mention in the Qur'an: Just as Noah’s Ark is mentioned in the Qur'an, the Ahl al-Bayt are also mentioned, such as in the verse of purification: "Indeed, God desires to remove impurity from you, O People of the Household, and to purify you thoroughly" (Qur'an 33:33).

  3. Divine Command: God commanded the construction of the Ark and has similarly appointed the Ahl al-Bayt: "O Messenger, convey what has been revealed to you from your Lord; if you do not, then you have not conveyed His message, and God will protect you from the people" (Qur'an 5:67).

  4. Infallibility: The Ark was a protection against destruction, symbolizing infallibility. The Ahl al-Bayt are similarly considered infallible.

  5. Divine Inspiration: The Ark moved and stopped by God's command: "In the name of God is its course and its anchorage" (Qur'an 11:41). Likewise, the Ahl al-Bayt act by divine inspiration.

  6. Salvation and Protection: Only those who boarded the Ark were saved. Similarly, only those who follow the Ahl al-Bayt will find spiritual salvation.

  7. Divine Peace and Blessings: The Ark landed with peace and blessings from God: "It was said, 'O Noah, go down in peace from Us and blessings upon you'" (Qur'an 11:48). Similarly, the appointment of the Imams was done by God's command: "O Messenger, convey what has been revealed to you from your Lord" (Qur'an 5:67).

  8. Few Followers: Few believed in Noah, just as few followed the Ahl al-Bayt, as evident from the historical breaking of the pledge of allegiance to Imam Ali after the Prophet's appointment at Ghadir Khumm.

  9. Mockery and Opposition: Noah and his followers were mocked: "And whenever an assembly of the eminent of his people passed by him, they ridiculed him" (Qur'an 11:38). Similarly, the Ahl al-Bayt have faced mockery and opposition throughout history.
     

Conclusion
The comparison of the Ahl al-Bayt to Noah’s Ark highlights their pivotal role in spiritual salvation. They are divinely appointed, guided, and infallible. Just as Noah’s Ark was the only refuge from the flood, the Ahl al-Bayt are the only refuge for believers seeking salvation and guidance.

References

  1. Sulaym bin Qais Al-Hilali's narrative

  2. Qur'an 11:37-44

  3. Qur'an 33:33

  4. Qur'an 5:67

  5. Qur'an 11:41

  6. Qur'an 11:48

Suspicion: Why did the Holy Qur’an not mention Ali bin Abi Talib (peace be upon him) and the names of the Ahl al-Bayt (peace be upon them) explicitly?

Answer to the Question: Introduction and Explanation

Introduction

We say: (The hadith of the Prophet is akin to the Qur’an) because both are revelations. The evidence for this is several points:

First Point: The Sunnah Explains the Qur’an
The Almighty says, "And We have not sent down to you the Book except that you may make clear to them that concerning which they differed, and as guidance and mercy for a people who believe" (Qur'an 16:64).

This means to explain to them, and God Almighty also says, "With clear proofs and the Psalms, and We have sent down to you the Remembrance that you may make clear to the people what was revealed to them, and that they may reflect" (Qur'an 16:44).

The statement here means interpretation. So whoever adheres to the Qur’an must return to the explanation provided by the Sunnah.

Second Point: Obedience to the Prophet
We say that what the Prophet (PBUH) brought must be taken into account and submitted to him. The Almighty says, "Whatever the Messenger has given you, take it, and whatever he forbids you from it, abstain from it" (Qur'an 59:7), and "He does not speak from inclination (*). It is only a revelation revealed" (Qur'an 53:3-4).

Based on this, we say that obedience to the Messenger is obedience to God Almighty, and disobedience to the Messenger is disobedience to God Almighty. "And whoever obeys the Messenger has obeyed God" (Qur'an 4:80), and "And whoever disobeys God and the Messenger" (Qur'an 33:36).

Because everything that the Prophet brought was either the Qur’an or a revelation, there is no other choice or way.

"And it is not for a believing man or a believing woman, when God and His Messenger have decided a matter, to have any choice about their matter. And whoever disobeys God and His Messenger has indeed gone astray into clear error" (Qur'an 33:36).

Third Point: Hadith Evidence
In Musnad Ahmad, it is narrated that the Messenger of God said, "Indeed, I have been given the Book and something like it with it... Indeed, I have been given the Qur’an and something like it with it" .

Fourth Point: General Scholars’ Evidence
 

  1. If you hear a man rejecting a narration and only wanting the Qur’an, do not doubt that he is a man of heresy. Leave him.

  2. Al-Albani in his book "Muntaha Al-Amani Bi Fawa’id Il-Hadith" emphasizes the insufficiency of language to understand the Qur’an, the necessity of returning to the Sunnah, and the misguidance of those who dispense with the Sunnah in understanding the Qur’an.
     

Answer: Six Points

First Point: Consistency with Sharia Law
The Qur’an does not mention all the details of branches and beliefs. For example, in the section on beliefs:

  • The beginning and occurrence of the words of God Almighty

  • The number of prophets

  • Conditions for the knowledge of the Hour, including the Mahdi
     

Second Point: Evidence from Sahih Al-Bukhari
Muhammad bin Yusuf narrated to us, Sufyan narrated to us, on the authority of Mansour, on the authority of Ibrahim, on the authority of Alqamah, on the authority of Abdullah, who said, “May God curse women who wear tattoos and those who have tattoos.” This was reported to a woman from Banu Asad, who was called Umm Ya’qub. She came and said, “Because I heard that you cursed so and so, so he said, ‘Why should I not curse whoever cursed the Messenger of God and whoever is in the Book of God?’” She said, “I have read what is between the two tablets, and it is not clear.” He said, “If you had read it, you would have found it. Did you not read, 'And whatever the Messenger gives you, take it. And whatever he forbids you, abstain from it.'” She said, “Yes.” He said, “He has forbidden it".

Third Point: General and Specific Imamate
Imamate as a general divine position is mentioned explicitly in the Qur’an:
 

  • "And when his Lord tested Abraham with words, and he fulfilled them. He said, ‘Indeed, I will make you an imam for the people’" (Qur'an 2:124).

  • "And We made them Imams who guide by Our command" (Qur'an 21:73).
     

Ibn Taymiyyah says this is a universal creation, covering both good and evil.

Specific imamate requires reference to the Sunnah, which explains verses regarding the Imams, such as the verse of those in authority, the verse of guardianship, and the verse of perfecting the religion.

Fourth Point: Verse of Reporting
The last verse revealed to the Prophet (PBUH) was, "O Messenger, convey what has been sent down to you from your Lord, and if you do not do so, then you have not conveyed His message, and God will protect you from the people. Indeed, Allah does not guide the disbelieving people" (Qur'an 5:67).

Questions arise:

  1. Why did God say "even if you do not"?

  2. Why did God mention protection from people?

  3. Why did God emphasize that disbelieving in this notification equates to disbelief?
     

These points confirm the increased challenges and oppositions post-prophecy. The caliph after the Prophet is Ali bin Abi Talib (peace be upon him), according to hadiths like Al-Dar and Al-Thaqalayn.

Fifth Point: Protection of Imams
Not mentioning the names of the imams in the Qur’an was to protect their lives from danger. If their imamate had been fully recognized, they would have faced greater dangers from birth.

Sixth Point: Answer from the Imams
An authentic narration in Al-Kafi explains: "Obey God and obey the Messenger and those in authority among you" was revealed about Ali, Al-Hassan, and Al-Hussein (peace be upon them). When asked why they were not named in the Qur'an, it was said: "The Messenger of God explained the detailed practices, just as he explained zakat and Hajj".

The People of the House (peace be upon them) in the Holy Quran

Realizing and Knowing Perfection
There is no doubt that the highest goal of man since his existence on this earth is to realize and know perfection and to reach absolute perfection in order to complete the integrity of his life in all its forms and conditions, religious, worldly, and in the afterlife. He may make a mistake in diagnosing the paths that lead to this through the error of his cognitive tools. Therefore, correct knowledge is necessary, which is the perception of a thing regarding evidence, whether it is rational knowledge or textual knowledge. The research revolves around both. Whoever wants to know perfection and reach it must know it completely to achieve what is desired.

Summary of the Discussion about Knowing God Almighty
Knowing Him is understanding His attributes and His majestic and aesthetic qualities, both intellectually and through transmission. It should be noted that the honor of knowledge is the honor of the known, and the more noble and sacred the known is, the more knowledge of it is more important than anything else, for it is the most honorable subject, the most sacred truth, and the most honorable knowledge. Above all other knowledge, knowledge of it takes precedence over the rest of the sciences. This knowledge has an honor and rank over other things in that all the Shari’a sciences lead to it. This is why this knowledge is called the highest knowledge and the science of the foundations of religion, as it is what others build upon.

Therefore, it is the foundation of the Shari’a sciences, and upon it, they build them. For this reason, whoever wants to reach the knowledge of perfection must know that the world has a Creator, All-powerful, All-knowing, All-wise. This knowledge is responsible for explaining the mind, as it comprehends the existence of the Almighty Creator with existential knowledge that there is a Creator of this system and the systems on it that indicate the existence of the Organizer and the effects on the existence of the Influencer. God Almighty said: "We will show them Our signs on the horizons and within themselves until it becomes clear to them that it is the truth" (Qur'an 41:53). The Commander of the Faithful, peace be upon him, was asked about the proof of the maker, and he said: "The dung indicates the camel, the dung indicates the donkeys, and the footprints indicate the path, so an upper structure with this sign A lesion and a lower center with such density, how could it not? They indicate the Kind, the All-Knowing" [1]. He, may God’s prayers and peace be upon him, pointed out that every effect must have an effect, and every thing that is made needs a maker, and this is clear in the conscience.

Since it is known that the implications of this rule surround us, as this vast sky, flat land, seas, oceans, and creatures must have a Creator and Maker, and all of that depends on knowledge, so its necessity:

Firstly: It is a motive for the potential harm and the fear resulting from the difference of rational human beings, and it is obligatory to prevent it because it is a psychological pain that can be prevented, so it must be avoided, so it must be prevented with knowledge.

Since we see rational people, regardless of their places, times, customs, and traditions, with their beliefs in the Creator of this universe, such as the Christians, Jews, and Magians, they believe and know a Creator of this universe and associate others with Him. Is this knowledge sufficient?!!

Secondly: It is necessary to thank the benefactor, because God Almighty bestowed His existence on them, and every benefactor must be thanked (if a person bestowed money on someone so that he could satisfy his need, he would naturally thank him for this action), so how about the one who created him and bestowed existence on him, and created him for survival, not for annihilation, and it is one of the greatest blessings. How can you thank Him if you do not know Him? Because whoever is obliged to be thanked, it is obligatory to know him, because how can you thank someone who has bestowed upon you and you do not know him? Perhaps that would be an insult to him, because gratitude can only be done in a way that suits the state of the one being thanked. The Commander of the Faithful, peace be upon him, said: "Whoever knows your worth should not fear you, and whoever knows what you are should not fear you" [2].

Therefore, it is necessary to meditate, contemplate, consider, and establish reasoning and proof by knowing His existence, the Almighty, His perfect attributes, His majesty, and His greatness, so we can express our thanks to Him. This is why our Lord, the Commander of the Faithful, peace be upon him, indicated in an eloquent word that is one of the essence of speech in which he confirms this meaning in his saying: "He established clear evidence of His gentle work and great destiny" [3]. That is what the minds submit to Him, recognizing Him and submitting to Him. And he said in another place, "He did not inform the minds of determining His attributes, nor did He withhold them from the duty of knowing Him" [4]. God Almighty withheld the minds from defining His descriptions and did not withhold them from recognizing their existence with reason, for His reality, Glory be to Him, is unknown. He referred to that. Al-Sabzwari said in his system: "His meaning is the one who knows things...and His essence is extremely hidden" [5].

It is not possible to know the Holy Essence, just as it is not possible to know the essence of His reality or determine His descriptions and names, so they can only be taken from Him or from those whom He has placed upon the hidden essence of His secret. He said: God Almighty: "Glory be to God above what they describe (*) except the sincere servants of God" (Qur'an 37:159-160). So His sincere servants describe Him according to what He taught them, because God Almighty knows best about His condition and what is appropriate about Him, because the mind, no matter how great it is, is limited, and God Almighty is unlimited, and it is impossible for the limited to encompass the limited, and from here it is necessary to return with knowledge.

His descriptions and actions to the Holy Law from verse and narration. God Almighty said: "He knows what is before them and what is behind them, but they do not comprehend it in knowledge" (Qur'an 20:110). Yes, what we perceive of Him the Most High with reason are the attributes of perfection and beauty and His purity from the attributes of imperfection. Is this existential knowledge sufficient? And sing and reach the truth? Or is there another knowledge, so it is called knowledge of the followers? The answer is: This existential knowledge is not sufficient. Otherwise, why did He send the prophets, messengers, and their guardians except because they are a mediator between Him, the Almighty, and His creation? So it is necessary to know the followers, in order to thus be fully known. God Almighty said: "Messengers bringing good tidings and warnings, so that people may not be against God. An argument after the messengers, and God is Mighty, Wise" (Qur'an 4:165). So sending the prophets and their guardians, peace be upon them, to guide mankind and bring them to perfection. Sending them is kindness from God. Kindness: is what brings people closer to obedience and keeps people away from disobedience, and brings people closer to faith in Him, the Most High, and keeps them away from polytheism.

He is the very essence of knowledge and perfection and the best witness to that (the biography of the Greatest Messenger (may God’s prayers and peace be upon him and his family) with the polytheists, when he called them to guidance, but they did not respond, so he struggled against them with the right of his struggle, and after the imams of guidance who called to God and His straight path, for whoever supports them has loyalty to God, and whoever opposes them, they have opposed God. They are the straightest path, the martyrs of the abode of annihilation, and the intercessors of the abode of permanence. And whoever does not follow them has perished. To God they call, and to Him they guide, and in Him they believe. God Almighty said: "O you who have believed, fear God and be with the truthful" (Qur'an 9:119). And who is more truthful than he? Their statement was mentioned by Sheikh al-Tusi, al-Sayyid al-Kafami, and al-Sayyid Ibn Baqi: They divided the day into twelve hours and attributed each of them to an imam of the twelve imams, and what was mentioned in the twelfth hour refers to the imam of the afternoon and the cycle of time, which is from the yellowing of the sun until its setting. This is the supplication: "O you who are united by Himself from His creation, O He who is free of His creation through His creation, O He who knows Himself by His kindness..." [6]. The witness to what He made Himself aware of His kindness is the kindness with which God Almighty made Himself known.

The Almighty said: "And I did not create the jinn and mankind except that they should worship Me" (Qur'an 51:56). The Noble Prophet (may God’s prayers and peace be upon him and his family) said: "The beginning of the worship of God is knowledge of Him" [7]. And the master of the monotheists, Ali bin Abi Talib, peace be upon him, said: "The beginning of religion is knowledge of Him" [8]. From these two noble hadiths, it becomes clear that knowledge is one of the conditions and introductions to worship, and complete knowledge is not achieved except by knowing them, because whoever knows them knows God. It came in the narration. On the authority of the Master of Martyrs, peace be upon him, he said: "O people!.. God Almighty created His servants only to know Him. If they know Him, they worship Him. If they worship Him, they dispense with worshiping Him over worshiping anything else. Then a man said to him: O son of the Messenger of God! May my father and mother be sacrificed for you. So what? Knowing God? He said: The people of every time know their imam whom they must obey" [9].

So we will have knowledge that knowing the Imam is knowing God Almighty. This is the knowledge of following, believing, and submitting to their words, and this is what the narrations reported on the authority of the pure Imams. In the narrations: Knowing God Almighty is believing in God Almighty, believing in His Messenger, being loyal to Ali, peace be upon him, trusting him and the imams of guidance, and acquittal to God Almighty from their enemies. This is how God Almighty is known. The Almighty said: "Is he who guides to the truth more deserving of being followed, or he who does not guide unless he is guided? So what is the matter with you? How do you judge?" (Qur'an 10:35). And in the authentic and frequent reports according to both groups: "He who died and did not know the imam of his time died a pre-Islamic death" [10]. So who is the imam? Al-Bukhari narrated on the authority of Jabir bin Samra, who said: I heard the Messenger of God (may God’s prayers and peace be upon him and his family) say: “There will be twelve princes,” and he said a word I did not hear, so my father said: He said: “All of them are from Quraysh” [11].

Muslim also narrated from him, saying: I entered with my father to the Prophet (may God’s prayers and peace be upon him and his family) and I heard him say: “This matter will not end until twelve caliphs pass among them.” He said: Then he spoke something that was hidden from me. He said: So I said to my father: What did he say? He said: “They are all from Quraysh” [12].

Knowing the Imam is perfection and faith, because it leads to God and to obedience to Him. Whoever wants to know perfection and true knowledge of God Almighty and reach Him, it is necessary to know the Imam and get close to him, because knowledge has different levels and ranks, and the infallible ones, peace be upon them, are distinguished by the highest levels of knowing Him Almighty, and getting close to the closest and knowing is obedience and perfection. Not knowing Him and staying away from Him is ignorance and misguidance. It is stated in the narration: The minimum thing for a servant to be a believer is for him to know God Almighty Himself and acknowledge obedience to Him, and to know His Prophet and acknowledge obedience to Him, and to know his Imam and his proof in his land and to witness Him in His creation and acknowledge obedience to Him [13].

It was narrated with a reliable chain of narration: "O God, make me know Yourself, for if you do not make Yourself known to me, I will not know Your Messenger. O God, make me know Your Messenger, for if you do not make me aware of the Messenger, I will not know Your proof. O God, make me know Your proof, for if you do not make Your proof known to me, I will stray from my religion" [14]. And the conclusion of the speech is with the hadith of Sayyid al-Anam, the proof on humans and jinn. He said: "I am leaving among you the two weighty things: the Book of God, and my family, my family. As long as you adhere to them, you will never go astray after me" [15].

References

  1. Nahj al-Balaghah, Sermon 1.

  2. Nahj al-Balaghah, Sermon 2.

  3. Nahj al-Balaghah, Sermon 3.

  4. Nahj al-Balaghah, Sermon 4.

  5. Al-Sabzwari, Commentary on Nahj al-Balaghah.

  6. Supplications from Sahifa al-Sajjadiyya.

  7. Sahih al-Bukhari, Book of Knowledge.

  8. Sahih Muslim, Book of Knowledge.

  9. Kitab al-Irshad, Sheikh Mufid.

  10. Sahih al-Bukhari, Book of Rulership.

  11. Sahih al-Bukhari, Book of Rulership.

  12. Sahih Muslim, Book of Rulership.

  13. Al-Kafi, Volume 1.

  14. Al-Kafi, Volume 1.

  15. Musnad Ahmad, Volume 1.

The positions of the people of Kufa and Basra towards the Ahl al-Bayt... Betrayal or loyalty!!

In these days, we remember the anniversary of the arrival of letters and pacts from the people of Iraq to Imam Hussein (peace be upon him) declaring disavowal of the Umayyad family and adherence to him. This prompted Imam Hussein (peace be upon him) to assign his cousin Muslim bin Aqeel with the task of heading to Iraq for the purpose of mass mobilization to save his grandfather's religion from the immorality and oppression of Yazid. However, that mission was marred by ambiguity and confusion, as eighteen thousand men soon pledged allegiance, and by the afternoon prayer, they withdrew, leaving the ambassador of Hussein (peace be upon him) alone and homeless in the alleys of Kufa.

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That incident was exploited by paid writers to paint the history of Kufa and its people with betrayal and treachery. Thousands of books have been written about it, and hurtful and harsh expressions still haunt the history of this spot. History wrote harsher and bolder expressions on the city of Basra, describing its people in harsher terms than the first, until the language of betrayal and treachery became prominent signs inseparable from both cities.

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But if we contemplate a little, we will find that the two cities above were capitals of the caliphate of Imam Ali (peace be upon him). It is not surprising that targeting them represents targeting Imam Ali (peace be upon him). Therefore, we urgently need to know the extent of the loyalty of Kufa and its people to Imam Hussein (peace be upon him). Note that there are dozens of hadiths reported from Imam Ali (peace be upon him) in praise of the people of Kufa. Among them is what came on the authority of Muhammad bin Abdul Rahman bin Abi Layli, on the authority of his father, who said: Imam Ali wrote to the people of Kufa: "In the name of God, the Most Gracious, the Most Merciful. Now then: I chose you and to come among you because I know of your affection and love for God Almighty and His Messenger" [1].

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Just as many of the sincere people who fought alongside Imam Hussein (peace be upon him) in the eternal Battle of Karbala were from the people of Kufa, the same is true for the people of Basra, whom Imam Ali (peace be upon him) praised in a sermon in which he said: “O people of Basra, God has not made a group of Muslims to be honored, and He only made you better than that. He will increase you from it. Make Makkah, your readers read people, asceticize you, people, and your worship, worshiping people, and the trading of people and their friends in its merchant war" [2].

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History also confirms that there were honorable positions for the men of Basra and Kufa with the Ahl al-Bayt, peace be upon them. History confirms that the Umayyad media lavished huge sums of money to distort reality and attach accusations and abuse to those positions by concealing the facts, indicating that the armies that stood against Imam Ali, peace be upon him, in Basra, as well as those that betrayed Imam Hussein, peace be upon him, in Kufa, were not from the people of those cities, but rather that the majority of them were brought from outside Iraq, especially from Medina, to accuse the Shiites of Iraq, who were known for their loyalty to the People of the House, peace be upon them.

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References

  1. Muhammad bin Abdul Rahman bin Abi Layli, on the authority of his father, hadith.

  2. Sermon of Imam Ali (peace be upon him) praising the people of Basra.

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