Hazrat Mohammad {PBUH} said that
1 I am leaving amongst you 2 things after me the Quran and my Posterity,verily if you follow them both,you will never go astray.Both are tied with a long rope and can not be separated till the day of judgement.
2 Ali is with Quran and Quran is with Ali.
3 He of whom ever I am master Lord {Mowla} Ali is his master lord.
4 Ali is of Me and I am of Ali.
5 The vexample of the members of my household among you is lke the example of Noah's Ark.Whoever boards it will attain salvation and whoever does not board it will drown
6 We serve as the ark of salvation who ever holds fast to this ark will reach salvation and whoever deviated from it will be cast into predition
whoever wants Allah to grant him some thing should resort to the Ahl-e-Bait.
Hadiths about Hazrat Ali,Ahl-e-Bait,PanjtanPaak
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star_munir
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AHL AL-BAYT
AHL AL-BAYT
AHL AL-BAYT- The conception of the ahl-al-bayt, "people of the house," "family," or "household" of the prophet Muhammad plays a vital role in Islamic thought and piety. In the tashahhud portion of the ritual prayers, Muslims of all persuasions supplicate daily. "0 God! Bless Muhammad and his family (al). as you blessed Abraham and his family.''
Qur'anic prophetology is pregnant with the notion of a hallowed lineage. God's chosen messengers among the Israelites are believed to have been descended from one another, as the Qur'an states: ''Truly, God chose Adam, Noah, the family of Abraham, and the family of 'Imran above all the worlds, offspring, one after the other" (111:33-34)- The Qur'an portrays the chosen among the families and descendants (al, ahl, qurba, and dhuriya) of the prophets as supportive of the messengers during their missions and included in God's merciful protection. They are often the prophets' material and spiritual legatees, heirs with respect to kingship (mulk), rule (hukm), wisdom (hikma), the book (kitab) and the imamate (IV-54. VI:84-91, XXIX.27,XXXVII:76-77, LVlI:26).
As with the families of the previous prophets, Muhammad's family is accorded a special status in the Qur'an, the prophetic tradition (hadith), and the schools of religious law. At the outset of Muhammad's mission, God commands him: "Warn your nearest kin (al-aqrabin), and lower your wing to the faithful who follow you" (XXVI:214-215). The Qur'an also makes certain monetary considerations for Prophet's relations (dhil-qurbah) (CVIII:4l, LIX:7), and on account of the sanctified status of the prophetic family, Muslim legal practice dictates that Muhammad and his clan not touch the alms of the community, lest such defilements (awsakh)) pollute them. The purity of the family is most famously attested to in the verse known as tathir (purification): "God desires only to remove impurity from you, O People of the House (ahl-al-bayt), and to purify you completely" (XXXI11:33).
Muslim tradition, in accordance with the widely reported hadith al-kisa or al-'aba', generally identifies Muhammad himself his daughter, Fatima, her husband and the cousin of the Prophet, 'Ali, and the Prophet's two grandsons by this marriage, al-Hasan and al-Husayn, as the nucleus of the ''house." Shi’ism also allows for the imams and in the looser sense, other righteous progeny descended from 'Ali and Fatima to be accounted as part of the family, while some Sunni reports expand the term to include the Prophet's wives or the collateral branches of his relations, such as, the 'Abbasids or even the Umayyads. Al-Nabhani provides a survey of reports on who is included among ahl-al-bayt (al-sharaf al-muabbad li-al Muhammad, Cairo, 1381/1961. pp. l0-34). It is. however, in light of the hadith al kisa or al-aba, the "tradition of the mantle," that both Shi'i and Sunni commentators overwhelmingly interpret the verse of tathir. According to this account, the Prophet wrapped himself and the other four members of his family in his mantle, solemnly declaring, "O God, these are the People of my House (ahl-al-bayt)!"He then recited the Qur'anic verse of purification. Frequently this incident is connected with the episode of mubahala (mutual imprecation), which relates, to the visit of a delegation of Christians from Najran in the year 631-632. The accounts relate that there was a dispute regarding Christology and it was decided to resort to the ritual of "mutual imprecation" to decide which party was in the right, that of Muhammad or that of the Christian delegation. Thus Muhammad is commanded in the Qur'an III:6l: "If anyone dispute with you in this matter [concerning Jesus] after the knowledge that has come to you, say: Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us swear an oath and place the curse of God on those who lie." Accordingly, the five members of the ahl-al-bayt gathered for the
Mubahala. However, the Mubahala is said to have been averred when the Christian side reached a conciliation with the Prophet.
In traditions recorded in both Shi’i and Sunni sources, the Prophet likens his family to Noah's ark, saying- "Among you, my ahl-al-bayt is like the ark of Noah. Whoso embarks therein is saved and whoso lags behind is drowned." In the well known report known as the hadith al- thaqalayn (the tradition of two weighty things), likewise found in both Shi'i and Sunni sources, he is reported to have said: 'Verily, I am leaving with you TWO weighty things the Book of God and my progeny, my ahl al-bayt. So long as you cling to these two, you will never go astray- Truly, they will not be parted from each other until they join me at the fountain [in paradise]."
In the Qur'an XLII:23, Muhammad is commanded to address his disciples as follows, "Say: I do not ask you for any recompense for this [the apostleship] save love for the kinsfolk(al-qurba). Here "kinsfolk'' is largely understood to be the Prophet's kinsfolk, though divergent interpretations exist as well. The general attitude is well represented in a statement of al-Shafi’i’(d. 820), the eponymous founder of one of the four predominant Sunni schools of jurisprudence, who is quoted as saying: "0 members of the House of the Prophet, love for you is a duty to God that He has revealed in the Qur'an. With respect to your great magnificence, it suffices to say that anyone who does not invoke blessings for you has not performed the daily prayer" (al-Nabhani, p. 184). Along the same lines, Ja'far-al-Sadiq (d-765), a descendant of the Prophet and one of the Shi'i interns, declares: "Everything has a foundation, and the foundation of Islam is loving us, the Prophet's family" (Ahmad b. Muhammad al-Barqi, Kitab al-mahasin, Najaf, 1964, p. 113). Certainly primarily Shi'i, traditions also assign a numinous role the family. The five family members are envisioned as beings of light, existing in pre-creation, whose names are derived from God's most beautiful names (see, for example, Furat b. Ibrahim b. Furat al-Kufi, Tafsir Furat al-Kufi, Najaf. al-Matba'a a al-Haidariyya, n.d., p. 11). Such reports provided fecund material for mystical speculation. In his Gujarati composition Muman Chitveni, for example, the fourteenth-century Ismaili sage Pir Sadr al-Din interprets this idea by describing how the Almighty placed the pole star (qutb), luminous by the light of the five holy ones, in the firmament at the time of creation. Its brilliance was so overwhelming, however, that the heavens began to tremble uncontrollably. Only when the name 'Ali was written on the corners of the universe was stability restored (To munivar, moti Mumbai:Dhi Khoja Sindhi Chhapakhanum, 1905. P. 31).
A number of designations, roughly synonymous with the term ahl al-bayt, became popular in the Muslim world. in the more restrictive sense, terms such as ahl (or al) al-kisa (or al-'aba'), "the people of the mantle," or in Persian-speaking and Persian-influenced areas, panj tan-i pak "the five pure ones," are prevalent, while in the more general sense of the descendants of the Prophet, epithets such as al al- nabi, al al-rasul or al yasin are widespread.
Throughout Islamic history, the descendants of the Prophet, often styled as sayyids or sharifs, have been the focus of particular respect. Shi'i imams, along with many Sufi shaykshs, Sunni political leaders and Muslim religious scholars of various persuasions, nave often drawn tremendous legitimacy and authority from their illustrious descent from the Prophet. In modern times one may cite the imam of the Ismailis, Prince Karim Aga Khan, and the ruling families of Morocco and Jordan as cases in point- The descendants of the ahl al-bayt have frequently formed a distinct social class in Muslim societies, sometimes even recognizable by distinguishing forms of dress, the green turban being particularly noteworthy. At the same time, a conception exists of a spiritual ahl al-bayt, sometimes referred to as the bayt al-wahy, "the house of prophecy." into which the devotees of the prophetic family may be initiated, while unrighteous blood relations may be excluded. Thus one has the Prophet's celebrated dictum about his Persian disciple: "Salman is one of us, the ahl al-bayt "
The theme of devotion to the members of the family has touched many aspects of Islamic piety, literature, architecture, iconography, and mystical thought through the ages. For example, the great poet 'Abd al-Rahman Jami (d. 1492), an initiate of the Naqshbandi Sufi order, declares that praise of the ahl al-bayt ennobles the encomiast (Mathnaviha-yi Haft Awrong. Tehran. 1351 S/1972, p. 145), while Sanai (d. 1121), in a section of his Hadiqa, pleads for divine pardon in the name of his love (or the Prophet's kinsfolk (Hadiqat al-haqiqa wa Shari at al tariqa, ed. Mudarris Radawi, Tehran, 1329 S/1950. pp. 642-643). Remarkably, domestic architecture in parts of Tajikistan and Xinjiang is centered on five columns, interpreted by the inhabitants as representative of the five purified ones of the Prophet's family. In the early twenty-first century the members of the Prophet's household continue to be celebrated in songs and invoked in prayers and are even the subjects of numerous web pages on the internet.
Bibliography
Scholarly research on the concept of the ahl al-bayt has overwhelmingly concentrated on the political implications of this term in the early Muslim community. In this connection see Moshe Sharon's Black banners from the East (Leiden, 1983); "Ahl al-bayt-People of the House,'' Jerusalem studies in Arabic and Islam 8, no. 2 (1986): I69-184 and "The Umayyads as ahl al-bayt"; Jerusalem studies in Arabic and Islam 14 (1991); 115-152. An earlier but widely quoted study by Rudi Paret suggested that the term ahl al-bayt in the Qur'an referred to the adherents of the cult of the House, that is, the Ka'bah. See his "Der Plan einr neuen. leicht kommontierren Koranubersutzung" in "Orientalisrische Studien Enno littmann zu seinem 60.Geburtstag' edited by R, Paret(Leiden, 1935). Wilferd Medlung provides a meticulous and in-depth examination of previous opinion and articulates his own conclusion in The Succession to Muhammad (Cambridge, U.K., 1997). Early Shii tradition including of course those related to the ahl al-bayt, are examined in Mohammad Ali Amir-Moezzi, Le Guide Divin Dans Le Shiisme originel, translated as The Divine Guide in Early Shiism (Albany. NY. 1994); Lynda G. Clarke. "Early Doctrine of the Shiah, According to the Shi'i Sources" (Ph.D. diss., McGill University, 1994), Meir M. Bar .Asher, Scripture and Exegesis in Early Imami Shiism (Leiden, 1999);and S. Husain M. Jafri. Origins and Early Development of Shia Islam (London. 1979). The incident of the mubahala is dealt with in Louis Massignon, "La Mubalula de Mdincet l'hyperdulie de Fatima," reproduced in Opera Minora, Tome I, pp. 550-572 (Beirut, Lebanon, 1963), Abdelmajid Meziane iane, "Le sense de la mubahala d'apres la tradition islamiquc," Islamo-christiana 2 (1976): 59-67; and Rudolph Strothman, "Die MUbahala in Tradition und Liturgie," Islam 33 (1957): 5-29. Massignon article "Salman Pak etles primices spirituelles de I'Islam Iranien" reproduced in Opera Minora, Tome 1, pp. 443-483 (Beirut, Lebanon. 1963). discusses the role of Salman's initiation in Islamic piety, The appearance of the ahl al-bayt in Persian Iconography is elaborated in Maria Vittona Fontana, "Iconografia del Ahl al- Bayt imagini di arte persiana dal XII al XX scolo" (Naples. Italy, 1994) (Supplemento n. 76 agli Annali vol. 54 [1994],fasc.1). Reference to the most important primary source materials may be found in the above-cited text, and in the articles in the encyclopedia on 'Ali, Husayn, and Fatima .
SHAFIQUE N- VIRANI (2005)
AHL AL-BAYT- The conception of the ahl-al-bayt, "people of the house," "family," or "household" of the prophet Muhammad plays a vital role in Islamic thought and piety. In the tashahhud portion of the ritual prayers, Muslims of all persuasions supplicate daily. "0 God! Bless Muhammad and his family (al). as you blessed Abraham and his family.''
Qur'anic prophetology is pregnant with the notion of a hallowed lineage. God's chosen messengers among the Israelites are believed to have been descended from one another, as the Qur'an states: ''Truly, God chose Adam, Noah, the family of Abraham, and the family of 'Imran above all the worlds, offspring, one after the other" (111:33-34)- The Qur'an portrays the chosen among the families and descendants (al, ahl, qurba, and dhuriya) of the prophets as supportive of the messengers during their missions and included in God's merciful protection. They are often the prophets' material and spiritual legatees, heirs with respect to kingship (mulk), rule (hukm), wisdom (hikma), the book (kitab) and the imamate (IV-54. VI:84-91, XXIX.27,XXXVII:76-77, LVlI:26).
As with the families of the previous prophets, Muhammad's family is accorded a special status in the Qur'an, the prophetic tradition (hadith), and the schools of religious law. At the outset of Muhammad's mission, God commands him: "Warn your nearest kin (al-aqrabin), and lower your wing to the faithful who follow you" (XXVI:214-215). The Qur'an also makes certain monetary considerations for Prophet's relations (dhil-qurbah) (CVIII:4l, LIX:7), and on account of the sanctified status of the prophetic family, Muslim legal practice dictates that Muhammad and his clan not touch the alms of the community, lest such defilements (awsakh)) pollute them. The purity of the family is most famously attested to in the verse known as tathir (purification): "God desires only to remove impurity from you, O People of the House (ahl-al-bayt), and to purify you completely" (XXXI11:33).
Muslim tradition, in accordance with the widely reported hadith al-kisa or al-'aba', generally identifies Muhammad himself his daughter, Fatima, her husband and the cousin of the Prophet, 'Ali, and the Prophet's two grandsons by this marriage, al-Hasan and al-Husayn, as the nucleus of the ''house." Shi’ism also allows for the imams and in the looser sense, other righteous progeny descended from 'Ali and Fatima to be accounted as part of the family, while some Sunni reports expand the term to include the Prophet's wives or the collateral branches of his relations, such as, the 'Abbasids or even the Umayyads. Al-Nabhani provides a survey of reports on who is included among ahl-al-bayt (al-sharaf al-muabbad li-al Muhammad, Cairo, 1381/1961. pp. l0-34). It is. however, in light of the hadith al kisa or al-aba, the "tradition of the mantle," that both Shi'i and Sunni commentators overwhelmingly interpret the verse of tathir. According to this account, the Prophet wrapped himself and the other four members of his family in his mantle, solemnly declaring, "O God, these are the People of my House (ahl-al-bayt)!"He then recited the Qur'anic verse of purification. Frequently this incident is connected with the episode of mubahala (mutual imprecation), which relates, to the visit of a delegation of Christians from Najran in the year 631-632. The accounts relate that there was a dispute regarding Christology and it was decided to resort to the ritual of "mutual imprecation" to decide which party was in the right, that of Muhammad or that of the Christian delegation. Thus Muhammad is commanded in the Qur'an III:6l: "If anyone dispute with you in this matter [concerning Jesus] after the knowledge that has come to you, say: Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us swear an oath and place the curse of God on those who lie." Accordingly, the five members of the ahl-al-bayt gathered for the
Mubahala. However, the Mubahala is said to have been averred when the Christian side reached a conciliation with the Prophet.
In traditions recorded in both Shi’i and Sunni sources, the Prophet likens his family to Noah's ark, saying- "Among you, my ahl-al-bayt is like the ark of Noah. Whoso embarks therein is saved and whoso lags behind is drowned." In the well known report known as the hadith al- thaqalayn (the tradition of two weighty things), likewise found in both Shi'i and Sunni sources, he is reported to have said: 'Verily, I am leaving with you TWO weighty things the Book of God and my progeny, my ahl al-bayt. So long as you cling to these two, you will never go astray- Truly, they will not be parted from each other until they join me at the fountain [in paradise]."
In the Qur'an XLII:23, Muhammad is commanded to address his disciples as follows, "Say: I do not ask you for any recompense for this [the apostleship] save love for the kinsfolk(al-qurba). Here "kinsfolk'' is largely understood to be the Prophet's kinsfolk, though divergent interpretations exist as well. The general attitude is well represented in a statement of al-Shafi’i’(d. 820), the eponymous founder of one of the four predominant Sunni schools of jurisprudence, who is quoted as saying: "0 members of the House of the Prophet, love for you is a duty to God that He has revealed in the Qur'an. With respect to your great magnificence, it suffices to say that anyone who does not invoke blessings for you has not performed the daily prayer" (al-Nabhani, p. 184). Along the same lines, Ja'far-al-Sadiq (d-765), a descendant of the Prophet and one of the Shi'i interns, declares: "Everything has a foundation, and the foundation of Islam is loving us, the Prophet's family" (Ahmad b. Muhammad al-Barqi, Kitab al-mahasin, Najaf, 1964, p. 113). Certainly primarily Shi'i, traditions also assign a numinous role the family. The five family members are envisioned as beings of light, existing in pre-creation, whose names are derived from God's most beautiful names (see, for example, Furat b. Ibrahim b. Furat al-Kufi, Tafsir Furat al-Kufi, Najaf. al-Matba'a a al-Haidariyya, n.d., p. 11). Such reports provided fecund material for mystical speculation. In his Gujarati composition Muman Chitveni, for example, the fourteenth-century Ismaili sage Pir Sadr al-Din interprets this idea by describing how the Almighty placed the pole star (qutb), luminous by the light of the five holy ones, in the firmament at the time of creation. Its brilliance was so overwhelming, however, that the heavens began to tremble uncontrollably. Only when the name 'Ali was written on the corners of the universe was stability restored (To munivar, moti Mumbai:Dhi Khoja Sindhi Chhapakhanum, 1905. P. 31).
A number of designations, roughly synonymous with the term ahl al-bayt, became popular in the Muslim world. in the more restrictive sense, terms such as ahl (or al) al-kisa (or al-'aba'), "the people of the mantle," or in Persian-speaking and Persian-influenced areas, panj tan-i pak "the five pure ones," are prevalent, while in the more general sense of the descendants of the Prophet, epithets such as al al- nabi, al al-rasul or al yasin are widespread.
Throughout Islamic history, the descendants of the Prophet, often styled as sayyids or sharifs, have been the focus of particular respect. Shi'i imams, along with many Sufi shaykshs, Sunni political leaders and Muslim religious scholars of various persuasions, nave often drawn tremendous legitimacy and authority from their illustrious descent from the Prophet. In modern times one may cite the imam of the Ismailis, Prince Karim Aga Khan, and the ruling families of Morocco and Jordan as cases in point- The descendants of the ahl al-bayt have frequently formed a distinct social class in Muslim societies, sometimes even recognizable by distinguishing forms of dress, the green turban being particularly noteworthy. At the same time, a conception exists of a spiritual ahl al-bayt, sometimes referred to as the bayt al-wahy, "the house of prophecy." into which the devotees of the prophetic family may be initiated, while unrighteous blood relations may be excluded. Thus one has the Prophet's celebrated dictum about his Persian disciple: "Salman is one of us, the ahl al-bayt "
The theme of devotion to the members of the family has touched many aspects of Islamic piety, literature, architecture, iconography, and mystical thought through the ages. For example, the great poet 'Abd al-Rahman Jami (d. 1492), an initiate of the Naqshbandi Sufi order, declares that praise of the ahl al-bayt ennobles the encomiast (Mathnaviha-yi Haft Awrong. Tehran. 1351 S/1972, p. 145), while Sanai (d. 1121), in a section of his Hadiqa, pleads for divine pardon in the name of his love (or the Prophet's kinsfolk (Hadiqat al-haqiqa wa Shari at al tariqa, ed. Mudarris Radawi, Tehran, 1329 S/1950. pp. 642-643). Remarkably, domestic architecture in parts of Tajikistan and Xinjiang is centered on five columns, interpreted by the inhabitants as representative of the five purified ones of the Prophet's family. In the early twenty-first century the members of the Prophet's household continue to be celebrated in songs and invoked in prayers and are even the subjects of numerous web pages on the internet.
Bibliography
Scholarly research on the concept of the ahl al-bayt has overwhelmingly concentrated on the political implications of this term in the early Muslim community. In this connection see Moshe Sharon's Black banners from the East (Leiden, 1983); "Ahl al-bayt-People of the House,'' Jerusalem studies in Arabic and Islam 8, no. 2 (1986): I69-184 and "The Umayyads as ahl al-bayt"; Jerusalem studies in Arabic and Islam 14 (1991); 115-152. An earlier but widely quoted study by Rudi Paret suggested that the term ahl al-bayt in the Qur'an referred to the adherents of the cult of the House, that is, the Ka'bah. See his "Der Plan einr neuen. leicht kommontierren Koranubersutzung" in "Orientalisrische Studien Enno littmann zu seinem 60.Geburtstag' edited by R, Paret(Leiden, 1935). Wilferd Medlung provides a meticulous and in-depth examination of previous opinion and articulates his own conclusion in The Succession to Muhammad (Cambridge, U.K., 1997). Early Shii tradition including of course those related to the ahl al-bayt, are examined in Mohammad Ali Amir-Moezzi, Le Guide Divin Dans Le Shiisme originel, translated as The Divine Guide in Early Shiism (Albany. NY. 1994); Lynda G. Clarke. "Early Doctrine of the Shiah, According to the Shi'i Sources" (Ph.D. diss., McGill University, 1994), Meir M. Bar .Asher, Scripture and Exegesis in Early Imami Shiism (Leiden, 1999);and S. Husain M. Jafri. Origins and Early Development of Shia Islam (London. 1979). The incident of the mubahala is dealt with in Louis Massignon, "La Mubalula de Mdincet l'hyperdulie de Fatima," reproduced in Opera Minora, Tome I, pp. 550-572 (Beirut, Lebanon, 1963), Abdelmajid Meziane iane, "Le sense de la mubahala d'apres la tradition islamiquc," Islamo-christiana 2 (1976): 59-67; and Rudolph Strothman, "Die MUbahala in Tradition und Liturgie," Islam 33 (1957): 5-29. Massignon article "Salman Pak etles primices spirituelles de I'Islam Iranien" reproduced in Opera Minora, Tome 1, pp. 443-483 (Beirut, Lebanon. 1963). discusses the role of Salman's initiation in Islamic piety, The appearance of the ahl al-bayt in Persian Iconography is elaborated in Maria Vittona Fontana, "Iconografia del Ahl al- Bayt imagini di arte persiana dal XII al XX scolo" (Naples. Italy, 1994) (Supplemento n. 76 agli Annali vol. 54 [1994],fasc.1). Reference to the most important primary source materials may be found in the above-cited text, and in the articles in the encyclopedia on 'Ali, Husayn, and Fatima .
SHAFIQUE N- VIRANI (2005)
The Pure Progeny
The Pure Progeny
Peace be upon the pure progeny,
and welcome to their resplendent lights.
I begin with peace upon Adam from whom
came all mankind, whether nomadic or sedentary.
Peace be upon the one whose flood made
the reprobates suffer from great misfortune.
Peace be upon the one to whom came
the peace at dawn when he was engulfed by fire.
Peace be upon the one who with his staff
overpowered the unbelievers of the tyrant Pharaoh.
Peace be upon Jesus, the Holy Spirit,
who by his coming, bestowed honor on Nazareth.
Peace be upon Muhammad, the chose,
the one who intercedes in the hereafter.
Peace be upon Ali, the beloved,
and those descended from him, the radiant stars.
Peace be upon you, O Sovreign Lord
of Cairo, and all their gain abides with you.
I sacrifice my soul to Mustansir,
who is supported by the legions of heaven.
I bear witness that it is your blessed face
which illumines the faces of your followers.
You are the custodian of the fountain of life,
and may the fountain of your enemies perish!
-Al Mu'ayyad fi'l din Al Shirazi
Peace be upon the pure progeny,
and welcome to their resplendent lights.
I begin with peace upon Adam from whom
came all mankind, whether nomadic or sedentary.
Peace be upon the one whose flood made
the reprobates suffer from great misfortune.
Peace be upon the one to whom came
the peace at dawn when he was engulfed by fire.
Peace be upon the one who with his staff
overpowered the unbelievers of the tyrant Pharaoh.
Peace be upon Jesus, the Holy Spirit,
who by his coming, bestowed honor on Nazareth.
Peace be upon Muhammad, the chose,
the one who intercedes in the hereafter.
Peace be upon Ali, the beloved,
and those descended from him, the radiant stars.
Peace be upon you, O Sovreign Lord
of Cairo, and all their gain abides with you.
I sacrifice my soul to Mustansir,
who is supported by the legions of heaven.
I bear witness that it is your blessed face
which illumines the faces of your followers.
You are the custodian of the fountain of life,
and may the fountain of your enemies perish!
-Al Mu'ayyad fi'l din Al Shirazi
-
star_munir
- Posts: 1670
- Joined: Tue Apr 22, 2003 12:55 am
- Contact:
There are countless hadiths on Importance of Ali and Panjtan Paak...There are various hadiths which shows the Ismaili concept of Imamat, Imam as manifestation of Divine Light and continuous Imamat till the day of judgement..Here I am quoting few hadiths which I have read from different books,websites including some from this ismaili.net website and discussion forums.
Importance of Hazrat Ali & Concept of Imamat:
• “Call Ali, Call Ali, Call Ali, indeed Ali is from Me and I am from Him and He is the Wali of every momin after Me.”
• “Ali will settle my debt.”
• “Ali is from Me and I am from Ali and no boday pays on My behalf except Myself or Ali.”
• “He who likes to live My life and to die My death and to enter paradise which My Lord promised Me and which is the ever lasting paradise, some of whose seedlings He planted with His hand, then let him have the walayat of Ali and His progeny after Him, who will never expel you through the door of guidance and will never let you enter through the door of deviation.”
• “Welcome to the chief of the muslims and the Imam of the righteoeus.”
• “He who leaves Ali leaves Me and he who leaves Me indeed leaves Allah.”
• “Ali is to Me as My head is to My body.”
• Hazrat Muhammad [PBUH] said to Ali,”You are the bearer of My flag in this world and in the here after.”
• “Ali is the Imam of the pious ones.”
• “Ali bin abi Talib is the door of pardon. He who enters through it is a believer and he who leaves it is an unbeliever.”
• “Ali bin abi Talib shines in paradise like the morning star shines for the people of the world.”
• “Ali is the king of momins and wealth is the king of hypocrites.”
• “Indeed, the angels sent Salwat upon Me and Ali seven years before any human being accepted Islam.”
• “The night I was carried [to heaven] I saw written on the leg of throne: Verily I am, I am Allah, Other than Me there is no diety, I created the paradise of Eden with My hands, Muhammad is the best of My creation and I helped Him through Ali and rendered Him victorious through Him.”
• “[O Ali] You are Father of My children.”
• “Agar duniya k darakht [trees] qalam [pen] ban jaye, samandar siyahi [ink] ki shakal mai tabdeel ho aur jin wa ins [Jins and humans] hisaab karney waaley phir bhi fazail Ali bin Abi Talib ka ahata nahi kar saktey.”
• The hadith is in Sahi Bujhari and Muslim that
Abu Hazifa said that one day he asked Prophet Muhammad [PBUH] “O, Prophet Muslims are getting success. Muslims have conquered Mecca and Fort of Khaibar. So what will happen in future? Will there also be good days for muslims in future? “
Prophet [PBUH] replied that Abu Hazifa in future there will be much more better period for muslims. Muslims will conquer many countires far away.
Than He [Abu Hazifa] asked,”After that period of glory and success will bad times comes for muslims or not? “
Prophet [PBUH] replied” yes it would be very bad days. One muslim will kill another muslim. The one who will speak truth will be killed.”
He said “such bad days will come in reality? “
Prophet[PBUH] replied” yes it will come”
He than again asked “So after this bad time will good days come again for muslims or not?
Prophet Muhammad [PBUH] replied “Yes, Ofcourse there will be true momins.”
He asked,”what after that Good times, will bad time comes again for muslims? “
Now Prophet [PBUH] replied “There will be very bad days after that for muslims. Some people among muslims will come calling themselves hafiz and aalim and will misguide people. Allah will burn these people in fire of hell in day of judgement. “
Abu Hazifa asked Prophet Muhammad [PBUH]”so will I be alive at that time? “
Prophet Muhammad [PBUH] replied “I am telling about about what will happen after a long period of time [that means he would not be alive at that time or that time will not come in his life period] “
He asked,” Suppose if I am alive at that time than what should I do and where to go for guidance? “
Prophet [PBUH] replied,” At that time there will be many sects among muslims and all will claim that they are on true path but follow the one who follow a Living Imam and that Imam would be like a King.”
Abu Hazifa asked,” If there would be no any sect like that or no living Imam than what would be? “
Prophet [PBUH] replied “ It would be always, it may be possible that you may not find it but it will be there and if you were living at that period of time and you are unable to find that sect than better to leave what others say and go to jungle and remember Allah over there [but dont follow any other]
• “Verily The Holy Qur'an has been revealed on seven letters of which there is no letter which has not a Manifest and a Latent meaning. And Verily Ali ibne Abi Taleb, with him is the Manifest and the Latent of it.”
• “Any one who dies without having known the Imam of his time dies as an unbeliever or idolater.” [Ref: Risala dar haqiaqat deen]
• “Ali is of me and I am of Ali"
• "Ali is with The Qur'an and Qur'an will be with Ali"
• "Ali is with the Right and the Right will be with Ali."
• “I am The City of Knowledge and Ali is The Gate”
• "O' Ali Thou art to me as Aaron was to Moses."
• When Hazrat Muhammad [PBUH] told His relatives that He is Prophet and asked who will help Him then except Ali no one else agreed. At that time Prophet [PBUH] said,”Here is my proxy and my lieutenant. Here standeth My brother. Listen to Him and obey.”
• At the victory of war of Khaibar Hazrat Muhammad [PBUH] said to Ali,”O Ali You are from Me and I am from You, You will inherit Me and I will inherit You, You are unto Me what Harun was unto Musa, enmity against You is enmity against Me, war against You is war against Me, Your flesh is My flesh, Your blood is My blood. As per orders of good I will give you these tidings that your friends will be rewarded in the heaven and your enemies will be punished in the hell.”
• At the War of Tabuk Hazrat Muhammad [PBUH] said,” O Ali, No body could look after this centre of muslim state but You and I.”
• At Gadir-e-Khaum following verse of Quran was revealed,”O Messesnger [Prophet], deliver to the people what has been revealed to you from your Lord and if you do not do so then you will not have delivered His message and Allah will protect you from the people.” Hazrat Muhammad [PBUH] said,”I am leaving amongst you two most important things worthy of obedience, the Holy Quran and My Progeny. Take care how you treat them, they will not seprated from each other till they reach Me at the fountain of Kausar. The Almighty God is My Lord and I am Lord of all muslims. I have more right and power on their lives then they have on their own. Do you believe in this assertion of mine?” All replied in one voice,”Yes O apostle of God.” Thrice He asked the same question and thrice He received the same affirmation. He said,”Hear and remember that to whom so ever I am the Lord, Ali is the Lord and Mowla to him. He is to Me what Harun was unto Musa.” It is in Risala dar haqiqat deen that Hazrat Muhammad [PBUH] said "And these two sacred and pure things I leave amongst you as a security. So long as you cling to these, you will never be lost on you way after me." It is in Quran,”This day have I perfected for You your religion and completed My favour on You and chosen for You Islam as a religion.”
• “There is no hero except Ali, there is no sword except His sword Zulfiqar.” [Hadith Qudsi]
• “He who want to see Noah in his determination, Adam in his knowledge, Abraham in his clemency, Moses in his intelligence and Jesus in his religious devotion should look at Ali Ibn Abi Talib.”
• Hazrat Salman Farsi said that I heard the Messenger of Allah saying,”I Myself and Ali were One Light in the hands of Allah 14000 years before He created Adam. When Allah created Adam He divided that light into two Parts. One Part is Me and One part is Ali.”
• “When Allah gathers the first ones and last ones on the day of judgement and the path has been errected on the bridge of hell no one can cross it unless he had along proof of allegiance to Ali Ibn Abi Talib.”
• “Whoever does not say that Ali is best in My people is Kafir.”
• It is in Farman of Imam Sultan Muhammad Shah that,”Paigamber ka Farman hai k Jo Imam gadi per Hazir ho un ko manay.”
• Hazrat Muhammad said to Ali,”O Ali after me people will get Guidance from You alone.”
• It is in Quran "And We have vested (the knowledge and authority
of) everything in the manifest Imam." Abu Baker and Umar asked Prophet [PBUH] Is Manifest Imam Torah? Prophet replied : No, then they asked : Is it Injeel? Prophet replied: No, then they asked : So is Quran Manifest Imam? Prophet replied : No then pointing towards Hazrat Ali Prophet [PBUh] said ,”He is manifest Imam.”
Mazhar of God:
• “ The remembrance of Ali is worship.”
• “ To look at the face of Ali is worship.”
• The miracle of Hazrat Dawood was that,that he used to make the iron soft.
whenever he took iron in hand,it would become soft.
Hazrat Mohammad[PBUH] said that Hazrat Dawood was able to do this because he said the name of Ali before performing this miracle.
• "I and Ali are of the same Noor [Divine Light]."
• “Ali is Alam of guidance [hidayat k alam],Sign of Imaan, Imam of auliyaa and for all momins Hazrat Ali is Noor.” [ref:Noorum Mubin]
• “Call Ali in whom all wonders are revealed. You will surely find Him helping you in difficulties. All worries and sorrows will disappear by His help O Ali, O Ali , O Ali.”
• Hazrat Muhammad [PBUh] said to Ali,”You are the divider of paradise and hell. On the day of judgement you say to hell this one for Me and that one for you.”
• “Eyes of Ali are eyes of God.”
• Hazrat Aisha asked Prophet Muhammad [PBUH] that can she see God. Prophet replied to her on the day of judgement people will see God just like they see moon. Hazrat Aisha asked What if want to have deedar of God in this world. At that time Hazrat Ali came. Hazrat Muhammad [PBUH] said her to look at Ali. The face of Ali is like face of Allah. That’s why still today Hazrat Ali is said as Karam Allah wajah.
• IT IS IN NORRUM MUBIN THAT HAZRAT ALI IS CALLED AS LION OF GOD. ON THE NIGHT OF MAIRAJ PROPHET MOHAMMAD {pbuh} SAW LION ON HIS WAY [ HAZRAT MOHAMMAD WAS RIDING ON BURAK TO TRAVEL ON SKY] HE GAVE RING TO LION AND LION TOOK THE RING AND GO AWAY.HAZRAT MOHAMMAD [PBUH] SAW ALL PROPHETS AND THAN TALKED WITH GOD. THE WAY OF TALKING AND VOICE OF GOD WAS LIKE THAT OF ALI. THAN ALLAH SAID HIM TO EAT FOOD. HE SAID THAT I NEVER EAT ALONE THAN FROM SOME WHERE THE HAND OF GOD APPEARED IN WHICH THERE WAS SAME RING WHICH PROPHET GAVE TO LION.
Love for Hazrat Ali :
• “[O Ali] No body except a momin loves you and no body except a hypocrite hates you.”
• “He who hurts Ali, hurts Me.”
• “He who abuses Ali indeed abuses Me and he who abuses Me indeed abuses Allah.”
• “You can only reach me through love of Ali.”
• “Love of Ali burns the sins in same manner as fire burns the wood.”
• “Momino ki pehchaan ji yehi hai k wo Ali say Mohabbat rakhtay hain aur jo Ali say bugz [jealousy] rakhta hai wo momin nahi munafiq hai.”
• “If some one do as much Ibadat as age of Hazrat Adam [1000 years or more], do Haj as much as age of Noah [950 years as per Bible and Quran] and give gold as much as mountain of Ahad in khairat but still if he has no love for Ali in his heart then he will go in hell.”
Importance of Panjtan Paak :
• “Fatima is a part of Me, what annoys Her annoys Me.”
• “O Fatima ! are you not pleased to be the chief of the women of the momins?”
• “The dearest to Me of my people is Fatima.”
• “[O Fatima], Are you not pleased to be the chief of the ladies of the people of paradise?”
• “Verily Allah becomes angry for the anger of Fatima and becomes pleased for her pleasure,”
• “Fatima is a branch of Me, what delights Her delights Me and what distresses Her distresses Me.”
• “Fatima is a part of Me and he who has hurt her has hurt Me.”
• “Hassan and Hussain are the two chiefs of the youth of the people of paradise.”
• “As for Hassan, He has My appearance and sovereignty and as for Hussain, He has my courage and generosity.”
• “Indeed Hassan and Hussain are My two fragrant basils in this world.”
• “Hassan and Hussain are My sons. To love them is to love Me.”
• “The most beloved to Me of the people of My house are Hassan and Hussain.”
• “He who loves Hassan and Hussain indeed loves Me and he who hates them hates Me.”
• “Hussain is from Me and I am from Hussain and God loves those who loves Hussain.”
• Hazrat Muhammad [PBUH] was carrying Hazrat Hassan on His shoulder. A man said : “How good is the conveyance you are riding , O boy !”. The Holy Prophet [PBUH] said,”How good is the rider !”
• “He who does a favour to one of My Ahl-e-bayt I will reward him for that on the day of resurrection.”
• “I am at the war with those who wage war with them and I am at peace with those who make their peace with them.”
• “He who love these [Hazrat Hassan and Imam Hussain] and their Father and Mother will be with Me on the day of resurrection.”
• “He who love these [Ali,Fatima,Hassan & Hussain] verily He loves Me and he who hates them hates Me.”
• “He who hurts Me concerning My Ahl-e-bayt verily hurts Allah.”
• “We are the Ahl-e-bayt, no body can be compared with us.”
• It is in Quran,” Say thou (O' our Apostle Muhammad!) 'I demand not of you any recompense for it (the toils of apostleship) save the love of (my) kith & kin.' And whosoever earneth good, We increase for him good therein, verily Allah is Oft-Forgiving, The Most Merciful." Sura Ash-Shura Ayat 23 . . When asked as to who were his relatives referred to in the above Ayat? The Holy Prophet replied, 'They are Ali, Fatima and their issues.'
• "The Qur'an and the Ahlul-Bait are the two inseparable entities, each perfect in itself reflecting the other."
• It is in Quran,”Verily Allah desires to remove all blemish from You, O Ahle bait and to purify you with a perfect purification.” When the above verse was revealed Prophet Muhammad [PBUH] spread His cloak over Hazrat Ali,Fatima,Hassan and Hussain and declared,”These are the members of My house and Allah has purified them all of any un cleaness and granted them His mercy. We serve as the tree of Prophethood, the pillar of mission, the place of passage of angels, the house of mercy and the wealth of knowledge.”
• It is in Quran,”Say I do not ask of you any reward for it but love for My near relatives.”The Prophet was asked,”O Prophet who are your near realtives who sould be loved?” He stated,”Ali,Fatima and their Sons.”
• “The example of the members of My household among you is like the example of Noah’s ark. Whoever boards it will attain salvation and whoever does not board it will drown.”
• “We serve as the ark of Salvation whoever holds fast to this ark will reach salvation and whoever deviated from it will be cast into predition. Whoever wants Allah to grant him some thing should resort to the Ahle bayt.”
• “Love Allah who gives you food out of His bounty and Love Me for His love and love the Members of My household because of love for Me.”
• “Whoever shows the animosity towards Us the Members of the house hold will be cast into the fire.”
• “Stars are the source of the earth and the Members of My household are the source of the people.”
• “The stars are the refuge for the dwellers of the heavens and My Ahle bayt are the refuge for the people.”
• “The Hassan will fight for restoring peace in the religion while the Hussain wil sacrifice for the cause of Islam.”
Sayings of Hazrat Ali :
• “ I am the sign of the Most High, I am the Gnosis of mysteries, I am the doors of the door, I am the first and the last, I am the manifest and hidden, I am the creator. I give birth to the world and I destroy it as I wish. I am the face of God. I am the supreme Kalam.” [Hazrat Ali Khutbatul bayan from a total of 70 such declarations partially quoted in Corbin H,”Histoire de la philosophie islamique” Paris 1964 pg 77]
• “Isa Ibn Maryam is a part of Me and I am part of him. He is supreme word of God. He is the witness testifying to the mysteries and I am that of which he testified.” [Kitabal Kashf Pg 8 & 9]
• “My name in The Torah is Eliah. In The Bible it is Eli. In The Holy Qura'n it is Aliyul-Azim. My mother calls me Haider. My father calls me Sabder. The Holy Prophet used to call me Murtaza. And the Muslims know me as the brave that never turns away from a battle out of fear.”
• “I am Aeliya of Injeel.” { Note: According to hadiths and Sayings of Ali, the word Eli or Aeliya in Bible is for Ali. Jesus cried with a loud voice,”Eli Eli lama sabch tani?” Which means “My God, My God why hast thou forsaken me?” [Mathew 27/46] }
• “I am Saqee-e-Kausar.”
• “I am [spiritual] father of every momin.”
• “I am speaking Quran.”
• “I am face of Allah.”
• “My marifat is marifat of Allah and marifat of Allah My marifat.”
• “We Ahle Bait are base of religion and pillars of faith.”
• “Khandan-e- Nabuwat ki izat ko tum apney gharo mai nahi le ja sakte ho. Humaray yeha Quran Sharif nazul huwa hai. Humaray hi makano mai Jibrail wahi k saath nazil hotey they…..Khalaq Allah ki behtri kis mai hai is ko hum behter samajhtey hain.” [Ref: Noorum Mubin]
• “I know many things which, if divulged, would appear to you so exciting that they would stir you like a lose rope, which is lowered into a deep well, stirs water in it, yet fails to reach its bottom". [Ref: Risala darhaqiqat deen]
• “Prophet had delivered his message, and, being entrusted with the outer side of religion (zahir) he carried on the war for religion (jihad). "And I am concerned with the batin, or the deeper meaning of religion." [Ref: Risala darhaqiqat deen]
• “I was hidden with all the Prophets, because the world was not yet ready. But now that the world is prepared, and the people are capable of understanding, I became apparent with Muhammad." [ Ref: Risala darhaqiqat deen]
• * It is in Quran, "O ye, who believe, obey Allah and obey the
Apostle and holders of authority from amongst you."
(Sura Nisa - Sura 4 Ayat 59)” Hazrat Ali said,”Khuda ka Amar is the strongest and we are Ulil Amar.”
• *” Khuda ki Qasam mai hi wo Imam-e-Mubeen hu jo haq aur batil ko saaf baiyan karta hai.”
• “I am the divider of hell.”
• Once a muslim from another area approached Imam Ali and said,”O Mowla I am a imani Muslim and I have a complete faith in you. Contrary to other muslims I consider You God of the worlds [Khudawand-e-Alameen] and You are Perfectly God to Me.” To this Mowla Ali replied,”Although You are a foreigner but because of Your faith You are with Me but even if You were with Me physically and if you did not have that faith you are farther from Me.” [Ref: KIM]
Importance of Hazrat Ali & Concept of Imamat:
• “Call Ali, Call Ali, Call Ali, indeed Ali is from Me and I am from Him and He is the Wali of every momin after Me.”
• “Ali will settle my debt.”
• “Ali is from Me and I am from Ali and no boday pays on My behalf except Myself or Ali.”
• “He who likes to live My life and to die My death and to enter paradise which My Lord promised Me and which is the ever lasting paradise, some of whose seedlings He planted with His hand, then let him have the walayat of Ali and His progeny after Him, who will never expel you through the door of guidance and will never let you enter through the door of deviation.”
• “Welcome to the chief of the muslims and the Imam of the righteoeus.”
• “He who leaves Ali leaves Me and he who leaves Me indeed leaves Allah.”
• “Ali is to Me as My head is to My body.”
• Hazrat Muhammad [PBUH] said to Ali,”You are the bearer of My flag in this world and in the here after.”
• “Ali is the Imam of the pious ones.”
• “Ali bin abi Talib is the door of pardon. He who enters through it is a believer and he who leaves it is an unbeliever.”
• “Ali bin abi Talib shines in paradise like the morning star shines for the people of the world.”
• “Ali is the king of momins and wealth is the king of hypocrites.”
• “Indeed, the angels sent Salwat upon Me and Ali seven years before any human being accepted Islam.”
• “The night I was carried [to heaven] I saw written on the leg of throne: Verily I am, I am Allah, Other than Me there is no diety, I created the paradise of Eden with My hands, Muhammad is the best of My creation and I helped Him through Ali and rendered Him victorious through Him.”
• “[O Ali] You are Father of My children.”
• “Agar duniya k darakht [trees] qalam [pen] ban jaye, samandar siyahi [ink] ki shakal mai tabdeel ho aur jin wa ins [Jins and humans] hisaab karney waaley phir bhi fazail Ali bin Abi Talib ka ahata nahi kar saktey.”
• The hadith is in Sahi Bujhari and Muslim that
Abu Hazifa said that one day he asked Prophet Muhammad [PBUH] “O, Prophet Muslims are getting success. Muslims have conquered Mecca and Fort of Khaibar. So what will happen in future? Will there also be good days for muslims in future? “
Prophet [PBUH] replied that Abu Hazifa in future there will be much more better period for muslims. Muslims will conquer many countires far away.
Than He [Abu Hazifa] asked,”After that period of glory and success will bad times comes for muslims or not? “
Prophet [PBUH] replied” yes it would be very bad days. One muslim will kill another muslim. The one who will speak truth will be killed.”
He said “such bad days will come in reality? “
Prophet[PBUH] replied” yes it will come”
He than again asked “So after this bad time will good days come again for muslims or not?
Prophet Muhammad [PBUH] replied “Yes, Ofcourse there will be true momins.”
He asked,”what after that Good times, will bad time comes again for muslims? “
Now Prophet [PBUH] replied “There will be very bad days after that for muslims. Some people among muslims will come calling themselves hafiz and aalim and will misguide people. Allah will burn these people in fire of hell in day of judgement. “
Abu Hazifa asked Prophet Muhammad [PBUH]”so will I be alive at that time? “
Prophet Muhammad [PBUH] replied “I am telling about about what will happen after a long period of time [that means he would not be alive at that time or that time will not come in his life period] “
He asked,” Suppose if I am alive at that time than what should I do and where to go for guidance? “
Prophet [PBUH] replied,” At that time there will be many sects among muslims and all will claim that they are on true path but follow the one who follow a Living Imam and that Imam would be like a King.”
Abu Hazifa asked,” If there would be no any sect like that or no living Imam than what would be? “
Prophet [PBUH] replied “ It would be always, it may be possible that you may not find it but it will be there and if you were living at that period of time and you are unable to find that sect than better to leave what others say and go to jungle and remember Allah over there [but dont follow any other]
• “Verily The Holy Qur'an has been revealed on seven letters of which there is no letter which has not a Manifest and a Latent meaning. And Verily Ali ibne Abi Taleb, with him is the Manifest and the Latent of it.”
• “Any one who dies without having known the Imam of his time dies as an unbeliever or idolater.” [Ref: Risala dar haqiaqat deen]
• “Ali is of me and I am of Ali"
• "Ali is with The Qur'an and Qur'an will be with Ali"
• "Ali is with the Right and the Right will be with Ali."
• “I am The City of Knowledge and Ali is The Gate”
• "O' Ali Thou art to me as Aaron was to Moses."
• When Hazrat Muhammad [PBUH] told His relatives that He is Prophet and asked who will help Him then except Ali no one else agreed. At that time Prophet [PBUH] said,”Here is my proxy and my lieutenant. Here standeth My brother. Listen to Him and obey.”
• At the victory of war of Khaibar Hazrat Muhammad [PBUH] said to Ali,”O Ali You are from Me and I am from You, You will inherit Me and I will inherit You, You are unto Me what Harun was unto Musa, enmity against You is enmity against Me, war against You is war against Me, Your flesh is My flesh, Your blood is My blood. As per orders of good I will give you these tidings that your friends will be rewarded in the heaven and your enemies will be punished in the hell.”
• At the War of Tabuk Hazrat Muhammad [PBUH] said,” O Ali, No body could look after this centre of muslim state but You and I.”
• At Gadir-e-Khaum following verse of Quran was revealed,”O Messesnger [Prophet], deliver to the people what has been revealed to you from your Lord and if you do not do so then you will not have delivered His message and Allah will protect you from the people.” Hazrat Muhammad [PBUH] said,”I am leaving amongst you two most important things worthy of obedience, the Holy Quran and My Progeny. Take care how you treat them, they will not seprated from each other till they reach Me at the fountain of Kausar. The Almighty God is My Lord and I am Lord of all muslims. I have more right and power on their lives then they have on their own. Do you believe in this assertion of mine?” All replied in one voice,”Yes O apostle of God.” Thrice He asked the same question and thrice He received the same affirmation. He said,”Hear and remember that to whom so ever I am the Lord, Ali is the Lord and Mowla to him. He is to Me what Harun was unto Musa.” It is in Risala dar haqiqat deen that Hazrat Muhammad [PBUH] said "And these two sacred and pure things I leave amongst you as a security. So long as you cling to these, you will never be lost on you way after me." It is in Quran,”This day have I perfected for You your religion and completed My favour on You and chosen for You Islam as a religion.”
• “There is no hero except Ali, there is no sword except His sword Zulfiqar.” [Hadith Qudsi]
• “He who want to see Noah in his determination, Adam in his knowledge, Abraham in his clemency, Moses in his intelligence and Jesus in his religious devotion should look at Ali Ibn Abi Talib.”
• Hazrat Salman Farsi said that I heard the Messenger of Allah saying,”I Myself and Ali were One Light in the hands of Allah 14000 years before He created Adam. When Allah created Adam He divided that light into two Parts. One Part is Me and One part is Ali.”
• “When Allah gathers the first ones and last ones on the day of judgement and the path has been errected on the bridge of hell no one can cross it unless he had along proof of allegiance to Ali Ibn Abi Talib.”
• “Whoever does not say that Ali is best in My people is Kafir.”
• It is in Farman of Imam Sultan Muhammad Shah that,”Paigamber ka Farman hai k Jo Imam gadi per Hazir ho un ko manay.”
• Hazrat Muhammad said to Ali,”O Ali after me people will get Guidance from You alone.”
• It is in Quran "And We have vested (the knowledge and authority
of) everything in the manifest Imam." Abu Baker and Umar asked Prophet [PBUH] Is Manifest Imam Torah? Prophet replied : No, then they asked : Is it Injeel? Prophet replied: No, then they asked : So is Quran Manifest Imam? Prophet replied : No then pointing towards Hazrat Ali Prophet [PBUh] said ,”He is manifest Imam.”
Mazhar of God:
• “ The remembrance of Ali is worship.”
• “ To look at the face of Ali is worship.”
• The miracle of Hazrat Dawood was that,that he used to make the iron soft.
whenever he took iron in hand,it would become soft.
Hazrat Mohammad[PBUH] said that Hazrat Dawood was able to do this because he said the name of Ali before performing this miracle.
• "I and Ali are of the same Noor [Divine Light]."
• “Ali is Alam of guidance [hidayat k alam],Sign of Imaan, Imam of auliyaa and for all momins Hazrat Ali is Noor.” [ref:Noorum Mubin]
• “Call Ali in whom all wonders are revealed. You will surely find Him helping you in difficulties. All worries and sorrows will disappear by His help O Ali, O Ali , O Ali.”
• Hazrat Muhammad [PBUh] said to Ali,”You are the divider of paradise and hell. On the day of judgement you say to hell this one for Me and that one for you.”
• “Eyes of Ali are eyes of God.”
• Hazrat Aisha asked Prophet Muhammad [PBUH] that can she see God. Prophet replied to her on the day of judgement people will see God just like they see moon. Hazrat Aisha asked What if want to have deedar of God in this world. At that time Hazrat Ali came. Hazrat Muhammad [PBUH] said her to look at Ali. The face of Ali is like face of Allah. That’s why still today Hazrat Ali is said as Karam Allah wajah.
• IT IS IN NORRUM MUBIN THAT HAZRAT ALI IS CALLED AS LION OF GOD. ON THE NIGHT OF MAIRAJ PROPHET MOHAMMAD {pbuh} SAW LION ON HIS WAY [ HAZRAT MOHAMMAD WAS RIDING ON BURAK TO TRAVEL ON SKY] HE GAVE RING TO LION AND LION TOOK THE RING AND GO AWAY.HAZRAT MOHAMMAD [PBUH] SAW ALL PROPHETS AND THAN TALKED WITH GOD. THE WAY OF TALKING AND VOICE OF GOD WAS LIKE THAT OF ALI. THAN ALLAH SAID HIM TO EAT FOOD. HE SAID THAT I NEVER EAT ALONE THAN FROM SOME WHERE THE HAND OF GOD APPEARED IN WHICH THERE WAS SAME RING WHICH PROPHET GAVE TO LION.
Love for Hazrat Ali :
• “[O Ali] No body except a momin loves you and no body except a hypocrite hates you.”
• “He who hurts Ali, hurts Me.”
• “He who abuses Ali indeed abuses Me and he who abuses Me indeed abuses Allah.”
• “You can only reach me through love of Ali.”
• “Love of Ali burns the sins in same manner as fire burns the wood.”
• “Momino ki pehchaan ji yehi hai k wo Ali say Mohabbat rakhtay hain aur jo Ali say bugz [jealousy] rakhta hai wo momin nahi munafiq hai.”
• “If some one do as much Ibadat as age of Hazrat Adam [1000 years or more], do Haj as much as age of Noah [950 years as per Bible and Quran] and give gold as much as mountain of Ahad in khairat but still if he has no love for Ali in his heart then he will go in hell.”
Importance of Panjtan Paak :
• “Fatima is a part of Me, what annoys Her annoys Me.”
• “O Fatima ! are you not pleased to be the chief of the women of the momins?”
• “The dearest to Me of my people is Fatima.”
• “[O Fatima], Are you not pleased to be the chief of the ladies of the people of paradise?”
• “Verily Allah becomes angry for the anger of Fatima and becomes pleased for her pleasure,”
• “Fatima is a branch of Me, what delights Her delights Me and what distresses Her distresses Me.”
• “Fatima is a part of Me and he who has hurt her has hurt Me.”
• “Hassan and Hussain are the two chiefs of the youth of the people of paradise.”
• “As for Hassan, He has My appearance and sovereignty and as for Hussain, He has my courage and generosity.”
• “Indeed Hassan and Hussain are My two fragrant basils in this world.”
• “Hassan and Hussain are My sons. To love them is to love Me.”
• “The most beloved to Me of the people of My house are Hassan and Hussain.”
• “He who loves Hassan and Hussain indeed loves Me and he who hates them hates Me.”
• “Hussain is from Me and I am from Hussain and God loves those who loves Hussain.”
• Hazrat Muhammad [PBUH] was carrying Hazrat Hassan on His shoulder. A man said : “How good is the conveyance you are riding , O boy !”. The Holy Prophet [PBUH] said,”How good is the rider !”
• “He who does a favour to one of My Ahl-e-bayt I will reward him for that on the day of resurrection.”
• “I am at the war with those who wage war with them and I am at peace with those who make their peace with them.”
• “He who love these [Hazrat Hassan and Imam Hussain] and their Father and Mother will be with Me on the day of resurrection.”
• “He who love these [Ali,Fatima,Hassan & Hussain] verily He loves Me and he who hates them hates Me.”
• “He who hurts Me concerning My Ahl-e-bayt verily hurts Allah.”
• “We are the Ahl-e-bayt, no body can be compared with us.”
• It is in Quran,” Say thou (O' our Apostle Muhammad!) 'I demand not of you any recompense for it (the toils of apostleship) save the love of (my) kith & kin.' And whosoever earneth good, We increase for him good therein, verily Allah is Oft-Forgiving, The Most Merciful." Sura Ash-Shura Ayat 23 . . When asked as to who were his relatives referred to in the above Ayat? The Holy Prophet replied, 'They are Ali, Fatima and their issues.'
• "The Qur'an and the Ahlul-Bait are the two inseparable entities, each perfect in itself reflecting the other."
• It is in Quran,”Verily Allah desires to remove all blemish from You, O Ahle bait and to purify you with a perfect purification.” When the above verse was revealed Prophet Muhammad [PBUH] spread His cloak over Hazrat Ali,Fatima,Hassan and Hussain and declared,”These are the members of My house and Allah has purified them all of any un cleaness and granted them His mercy. We serve as the tree of Prophethood, the pillar of mission, the place of passage of angels, the house of mercy and the wealth of knowledge.”
• It is in Quran,”Say I do not ask of you any reward for it but love for My near relatives.”The Prophet was asked,”O Prophet who are your near realtives who sould be loved?” He stated,”Ali,Fatima and their Sons.”
• “The example of the members of My household among you is like the example of Noah’s ark. Whoever boards it will attain salvation and whoever does not board it will drown.”
• “We serve as the ark of Salvation whoever holds fast to this ark will reach salvation and whoever deviated from it will be cast into predition. Whoever wants Allah to grant him some thing should resort to the Ahle bayt.”
• “Love Allah who gives you food out of His bounty and Love Me for His love and love the Members of My household because of love for Me.”
• “Whoever shows the animosity towards Us the Members of the house hold will be cast into the fire.”
• “Stars are the source of the earth and the Members of My household are the source of the people.”
• “The stars are the refuge for the dwellers of the heavens and My Ahle bayt are the refuge for the people.”
• “The Hassan will fight for restoring peace in the religion while the Hussain wil sacrifice for the cause of Islam.”
Sayings of Hazrat Ali :
• “ I am the sign of the Most High, I am the Gnosis of mysteries, I am the doors of the door, I am the first and the last, I am the manifest and hidden, I am the creator. I give birth to the world and I destroy it as I wish. I am the face of God. I am the supreme Kalam.” [Hazrat Ali Khutbatul bayan from a total of 70 such declarations partially quoted in Corbin H,”Histoire de la philosophie islamique” Paris 1964 pg 77]
• “Isa Ibn Maryam is a part of Me and I am part of him. He is supreme word of God. He is the witness testifying to the mysteries and I am that of which he testified.” [Kitabal Kashf Pg 8 & 9]
• “My name in The Torah is Eliah. In The Bible it is Eli. In The Holy Qura'n it is Aliyul-Azim. My mother calls me Haider. My father calls me Sabder. The Holy Prophet used to call me Murtaza. And the Muslims know me as the brave that never turns away from a battle out of fear.”
• “I am Aeliya of Injeel.” { Note: According to hadiths and Sayings of Ali, the word Eli or Aeliya in Bible is for Ali. Jesus cried with a loud voice,”Eli Eli lama sabch tani?” Which means “My God, My God why hast thou forsaken me?” [Mathew 27/46] }
• “I am Saqee-e-Kausar.”
• “I am [spiritual] father of every momin.”
• “I am speaking Quran.”
• “I am face of Allah.”
• “My marifat is marifat of Allah and marifat of Allah My marifat.”
• “We Ahle Bait are base of religion and pillars of faith.”
• “Khandan-e- Nabuwat ki izat ko tum apney gharo mai nahi le ja sakte ho. Humaray yeha Quran Sharif nazul huwa hai. Humaray hi makano mai Jibrail wahi k saath nazil hotey they…..Khalaq Allah ki behtri kis mai hai is ko hum behter samajhtey hain.” [Ref: Noorum Mubin]
• “I know many things which, if divulged, would appear to you so exciting that they would stir you like a lose rope, which is lowered into a deep well, stirs water in it, yet fails to reach its bottom". [Ref: Risala darhaqiqat deen]
• “Prophet had delivered his message, and, being entrusted with the outer side of religion (zahir) he carried on the war for religion (jihad). "And I am concerned with the batin, or the deeper meaning of religion." [Ref: Risala darhaqiqat deen]
• “I was hidden with all the Prophets, because the world was not yet ready. But now that the world is prepared, and the people are capable of understanding, I became apparent with Muhammad." [ Ref: Risala darhaqiqat deen]
• * It is in Quran, "O ye, who believe, obey Allah and obey the
Apostle and holders of authority from amongst you."
(Sura Nisa - Sura 4 Ayat 59)” Hazrat Ali said,”Khuda ka Amar is the strongest and we are Ulil Amar.”
• *” Khuda ki Qasam mai hi wo Imam-e-Mubeen hu jo haq aur batil ko saaf baiyan karta hai.”
• “I am the divider of hell.”
• Once a muslim from another area approached Imam Ali and said,”O Mowla I am a imani Muslim and I have a complete faith in you. Contrary to other muslims I consider You God of the worlds [Khudawand-e-Alameen] and You are Perfectly God to Me.” To this Mowla Ali replied,”Although You are a foreigner but because of Your faith You are with Me but even if You were with Me physically and if you did not have that faith you are farther from Me.” [Ref: KIM]
Just an addition to the repertoire...
Fazilat About Hazrat Imam Ali Ibn e Abi Talib a.s according to Hadith's of Prophet Hazrat Muhammad s.a.w .Open challenged & Proof to All the world .
Asalamoalaka ya Ameer ul Momineen Imam Ali Ibn Abitalib a.s.
The Prophet (s) said, “There is no sword but Dhul-Fiqar, and there is no man but Ali (a.s).” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 2/385; Sunan Al-Bayhaqi, 3/376; Ibn Al-Maghazeli, 197; Al-Tabari, 2/514; Al-Riyadh Al-Nudhra, 2/190.
The Prophet (s) said, “The carrier of my flag in this life and the Hereafter is Ali (a.s).” Kenz Al-Omal, 6/122; Al-Tabari, 2/201; Al-Khawarizmi, 250; Al-Fadha’il of Ahmad, 253; Ibn Al-Maghazeli, 42/200.
The Prophet (s) said, “My Lord commanded me to close all the doors except the door of Ali (a).” Al-Khasa’is of Al-Nisa’i, 13; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/125; Al-Tirmidhi, 13/173; Al-Bayhaqi, 7/65; Yanabi^ Al-Mawda, 282; Musnad Ahmad, 4/369; Ibn Al-Maghazeli, 245; Yanabi^ Al-Mawda, 126.
The Prophet (s) said, “The truest believers are three: the believer during the time of Al Ya-Sin, the believer during the time of Pharaoh, and the best of all, Ali (a).” Al-Manaqib of Ahmad, 194, 239; Kenz Al-Omal, 5/31; Al-Jami^ of Al-Suyuti, 2/83; Ibn Al-Maghazeli, 245; Yanabi^ Al-Mawda, 12
The Prophet (s) said, “The one who wants to live my life and die my death will attach himself to Ali (a).” Musnad of Ahmad, 5/94; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/128; Kenz Al-Omal, 6/217; Al-Tabarani.
The Prophet (s) said, “The caller will call out on the Day of Judgment, ‘O Muhammad, blessed be your father, and Ibrahim, and blessed be your brother, Ali (a).” Al-Fadha’il of Ahmad, 253; Ibn Al-Maghazeli, 67; Al-Khawarizmi, 83; Al-Riyadh Al-Nudhra, 2/201.
The Prophet (s) said, “Every prophet has an executor and inheritor, and my executor and inheritor is Ali (a).” Kenz Al-Omal, 6/158; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 11/173; Shawahid Al-Tanzil, 2/223; Yanabi^ Al-Mawda, 94.
The Prophet (s) said, “Dear God, don’t take my life until you have shown me the face of Ali (a).” Al-Riyadh Al-Nudhra, 2/201; Al-Fadha’il of Ahmad, 253; Ibn Al-Maghazeli, 67; Akhtab Khawarizm, 83.
The Prophet (s) said, “We were created from the same tree, I and Ali (a).” Al-Tirmidhi, 13/178; Ibn Al-Maghazeli, 122; Asad Al-Ghaba, 4/26; Al-Riyadh Al-Nudhra, 2/216.
The Prophet (s) said, “The most knowledgeable person in my nation after me is Ali (a).” Manaqib Al-Imam Ali Ibn Abi TAlib (a) of Ibn Al-Maghazeli Al-Shafi^i.
The Prophet (s) said, “Embellish your gatherings by mentioning Ali (a).” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Musnad Ahmad, 4/368, 5/419; Al-Khasa’is of Al-Nisa’I, 9; Ibn Al-Maghazeli, 16; Al-Manaqib of Akhtab Khawarizm, 94; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 8/290; Yanabi^ Al-Mawda.
The Prophet (s) said, “Embellish your gatherings by mentioning Ali (a).” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Musnad Ahmad, 4/368, 5/419; Al-Khasa’is of Al-Nisa’I, 9; Ibn Al-Maghazeli, 16; Al-Manaqib of Akhtab Khawarizm, 94; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 8/290; Yanabi^ Al-Mawda.
The Prophet (s) said, “I am the warner, and the guide after me is Ali (a).” Musnad Ahmad, 1/151; Al-Tirmidhi, 2/135; Al-Khasa’is of Al-Nisa’I, 20; Kenz Al-Omal, 1/247; Ibn Al-Maghazeli, 222.
The Prophet (s) said, “Exemption from the Hellfire comes with love for Ali (a).” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 2/241; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 6/851; Akhtab Khawarizm, 86; Ibn Al-Maghazeli, 90.
The Prophet (s) said, “There would not be one sufficient for Fatima if God had not created Ali (a).” HAliyat Al-Awliya’, 1/34; Al-Riyadh Al-Nudhra, 2/177; Ibn Al-Maghazeli, 242; Al-Khawarizmi, 42; Yanabi^ Al-Mawda, 112.
The Prophet (s) said, “For the one who believes and trusts in me, I recommend the wilayat of Ali (a).” Al-Jami^ of Al-Suyuti, 1/230; Al-Riyadh Al-Nudhra, 2/168; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 1/316; Ibn Al-Maghazeli, 49; Yanabi^ Al-Mawda, 266.
The Prophet (s) said, “The first of you to reach the Pond is the first of you who accepted Islam: Ali (a).” Kenz Al-Omal, 6/154; Al-Tabarani, 5/32; Al-Riyadh Al-Nudhra, 1/165; Dhaka’ir Al-^Aqi, 65; Ibn Al-Maghazeli, 230.
The Prophet (s) said, “No one is permitted on the Bridge except by the wilayat of Ali (a).” Ibn Al-Maghazeli, 15; Al-Isti^ab, 2/457.
The Prophet (s) said, “No one can give account of me but Ali (a).” Ibn Al-Maghazeli, 119, 242; Al-Riyadh Al-Nudhra, 2/177; Yanabi^ Al-Mawda, 112, 419; Al-Khawarizmi, 253.
The Prophet (s) said, “The most miserable person from the beginning of the world to the end is the murderer of Ali (a).” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/141; Musnad Ahmad, 4/263; Al-Khasa’is of Al-Nisa’i 39; Al-Tabari, 2/408; Kenz Al-Omal, 5/58.
ENGR. ABBAS SHAHID BAQIR.
Fazilat About Hazrat Imam Ali Ibn e Abi Talib a.s according to Hadith's of Prophet Hazrat Muhammad s.a.w .Open challenged & Proof to All the world .
Asalamoalaka ya Ameer ul Momineen Imam Ali Ibn Abitalib a.s.
The Prophet (s) said, “There is no sword but Dhul-Fiqar, and there is no man but Ali (a.s).” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 2/385; Sunan Al-Bayhaqi, 3/376; Ibn Al-Maghazeli, 197; Al-Tabari, 2/514; Al-Riyadh Al-Nudhra, 2/190.
The Prophet (s) said, “The carrier of my flag in this life and the Hereafter is Ali (a.s).” Kenz Al-Omal, 6/122; Al-Tabari, 2/201; Al-Khawarizmi, 250; Al-Fadha’il of Ahmad, 253; Ibn Al-Maghazeli, 42/200.
The Prophet (s) said, “My Lord commanded me to close all the doors except the door of Ali (a).” Al-Khasa’is of Al-Nisa’i, 13; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/125; Al-Tirmidhi, 13/173; Al-Bayhaqi, 7/65; Yanabi^ Al-Mawda, 282; Musnad Ahmad, 4/369; Ibn Al-Maghazeli, 245; Yanabi^ Al-Mawda, 126.
The Prophet (s) said, “The truest believers are three: the believer during the time of Al Ya-Sin, the believer during the time of Pharaoh, and the best of all, Ali (a).” Al-Manaqib of Ahmad, 194, 239; Kenz Al-Omal, 5/31; Al-Jami^ of Al-Suyuti, 2/83; Ibn Al-Maghazeli, 245; Yanabi^ Al-Mawda, 12
The Prophet (s) said, “The one who wants to live my life and die my death will attach himself to Ali (a).” Musnad of Ahmad, 5/94; Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/128; Kenz Al-Omal, 6/217; Al-Tabarani.
The Prophet (s) said, “The caller will call out on the Day of Judgment, ‘O Muhammad, blessed be your father, and Ibrahim, and blessed be your brother, Ali (a).” Al-Fadha’il of Ahmad, 253; Ibn Al-Maghazeli, 67; Al-Khawarizmi, 83; Al-Riyadh Al-Nudhra, 2/201.
The Prophet (s) said, “Every prophet has an executor and inheritor, and my executor and inheritor is Ali (a).” Kenz Al-Omal, 6/158; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 11/173; Shawahid Al-Tanzil, 2/223; Yanabi^ Al-Mawda, 94.
The Prophet (s) said, “Dear God, don’t take my life until you have shown me the face of Ali (a).” Al-Riyadh Al-Nudhra, 2/201; Al-Fadha’il of Ahmad, 253; Ibn Al-Maghazeli, 67; Akhtab Khawarizm, 83.
The Prophet (s) said, “We were created from the same tree, I and Ali (a).” Al-Tirmidhi, 13/178; Ibn Al-Maghazeli, 122; Asad Al-Ghaba, 4/26; Al-Riyadh Al-Nudhra, 2/216.
The Prophet (s) said, “The most knowledgeable person in my nation after me is Ali (a).” Manaqib Al-Imam Ali Ibn Abi TAlib (a) of Ibn Al-Maghazeli Al-Shafi^i.
The Prophet (s) said, “Embellish your gatherings by mentioning Ali (a).” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Musnad Ahmad, 4/368, 5/419; Al-Khasa’is of Al-Nisa’I, 9; Ibn Al-Maghazeli, 16; Al-Manaqib of Akhtab Khawarizm, 94; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 8/290; Yanabi^ Al-Mawda.
The Prophet (s) said, “Embellish your gatherings by mentioning Ali (a).” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/109; Musnad Ahmad, 4/368, 5/419; Al-Khasa’is of Al-Nisa’I, 9; Ibn Al-Maghazeli, 16; Al-Manaqib of Akhtab Khawarizm, 94; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 8/290; Yanabi^ Al-Mawda.
The Prophet (s) said, “I am the warner, and the guide after me is Ali (a).” Musnad Ahmad, 1/151; Al-Tirmidhi, 2/135; Al-Khasa’is of Al-Nisa’I, 20; Kenz Al-Omal, 1/247; Ibn Al-Maghazeli, 222.
The Prophet (s) said, “Exemption from the Hellfire comes with love for Ali (a).” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 2/241; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 6/851; Akhtab Khawarizm, 86; Ibn Al-Maghazeli, 90.
The Prophet (s) said, “There would not be one sufficient for Fatima if God had not created Ali (a).” HAliyat Al-Awliya’, 1/34; Al-Riyadh Al-Nudhra, 2/177; Ibn Al-Maghazeli, 242; Al-Khawarizmi, 42; Yanabi^ Al-Mawda, 112.
The Prophet (s) said, “For the one who believes and trusts in me, I recommend the wilayat of Ali (a).” Al-Jami^ of Al-Suyuti, 1/230; Al-Riyadh Al-Nudhra, 2/168; Tarikh Baghdad of Al-Khateeb Al-Baghdadi, 1/316; Ibn Al-Maghazeli, 49; Yanabi^ Al-Mawda, 266.
The Prophet (s) said, “The first of you to reach the Pond is the first of you who accepted Islam: Ali (a).” Kenz Al-Omal, 6/154; Al-Tabarani, 5/32; Al-Riyadh Al-Nudhra, 1/165; Dhaka’ir Al-^Aqi, 65; Ibn Al-Maghazeli, 230.
The Prophet (s) said, “No one is permitted on the Bridge except by the wilayat of Ali (a).” Ibn Al-Maghazeli, 15; Al-Isti^ab, 2/457.
The Prophet (s) said, “No one can give account of me but Ali (a).” Ibn Al-Maghazeli, 119, 242; Al-Riyadh Al-Nudhra, 2/177; Yanabi^ Al-Mawda, 112, 419; Al-Khawarizmi, 253.
The Prophet (s) said, “The most miserable person from the beginning of the world to the end is the murderer of Ali (a).” Mustadrak Al-Sahihain of Al-Hakim Al-Nisabori, 3/141; Musnad Ahmad, 4/263; Al-Khasa’is of Al-Nisa’i 39; Al-Tabari, 2/408; Kenz Al-Omal, 5/58.
ENGR. ABBAS SHAHID BAQIR.
Literary Reading: “Ahl al-Bayt” – An Understanding Based on the Holy Qur’an, Hadith and Historical Event
The Meaning of Ahl al-Bayt and Imam Ja’far as-Sadiq’s Clarification on Who the Term is Designated For
I leave behind me, amidst you, two great things, Holy Qur’an, the ‘Book of God’, and my progeny (itrat). Should you be attached to these two, never shall you go astray after me, for verily, these two will never be separated from each other until they meet at the ‘Spring of Kauthar’. Hadith Thaqlain [1]
According to the above hadith of the Prophet Muhammad, a Muslim who wants to stay on Sirat-al-Mustakeem (The True Path), should hold unto both the Qur’an and the Ahl al-Bayt. What the ‘Book of God’ is, is quite obvious and needs no clarification, but there are some differences among the Muslims as to who the Ahl al-Bayt are.
In fact, there should not be any controversy over this issue because the Holy Prophet Muhammad himself had clarified this matter a number of times through very definite pronouncements. In this article, we shall examine some significant verses from the Holy Qur’an, the hadiths of the Prophet and historical events which took place during his lifetime, to see who the Ahl al-Bayt are. Commentaries of both Sunni and Shia traditionists and scholars who have thrown light on this subject shall also be considered.
First let us see what the term Ahl al-Bayt means.
Literally ‘Ahlal’ means ‘People’. For example, ‘Ahl al-Kitab’ means ‘People of the Book’; Ahl al-Jama’at means ‘People of the Gathering’. ‘Bayt’ means ‘House’, for example, ‘Baytullah’ means ‘House of Allah’.
‘Ahl al-Bayt’ thus means ‘People of the House.’
In Islamic terminology, this term is generally restricted to ‘People of the House of the Prophet and his Progeny’, specifically his family members and successors, but some Muslims assert that all Muslims belong to the family (Aal) of Muhammad.
A fair examination of such evidence, as that which follows, could scarcely allow us to escape the conclusions that have been arrived at on the issue of the question:
lmam Ja’far as-Sadiq said to a questioner: “Know that none among the earlier communities in times gone by, nor among people that are no more, nor have we heard tell of any folk, that any of them were greater in wrong-doing than this community. For, verily they assert that there is nothing to distinguish them from the members of the House of their Prophet, and that the Ahl al-Bayt are not more excellent than the commonalty.
Now he who makes such an assertion is surely a greater imposter in the eyes of God and is guilty of a grave slander and a manifest crime. By this affirmation he is quit of Muhammad or the family of Muhammad until he repents and returns to the true faith by acknowledging the excellence of those on whom it has been bestowed by the Glorious and Almighty God among the members of the House of Prophecy, the Abode of Mercy, the Mine of Knowledge, the People of the Reminder, the Coevals of Angels. Now he who asserts that even by these attributes there is no excellence in them is entirely repudiated by the Ahl al-Bayt in this world and the hereafter.” [2]
When asked by a questioner, ‘Give me a proof from the Book of God to establish the dictum that the ‘progeny’ of Muhammad are specifically the members of his house, as distinguished from others’, the Imam replied:
“Very well, God, and He is the most truthful of speakers, said: ‘Lo! God preferred Adam and Nuh and the family of Ibrahim and the family of Imran above all his creatures.” [3]
And then the Imam clarified who the people were that were thus chosen and said:
“They were descendants one of another; and God is Hearer and Knower. [4] ‘And it is impossible to be of the progeny of the Prophet except through direct descent’.”[5]
Imam Ja’far as-Sadiq has thus unequivocally declared that only the progeny of Prophet Muhammad through direct descent are the Ahl al-Bayt.
We shall now elaborate on this through ayats of the Holy Qur’an, supplemented with historical accounts and the hadith of the Prophet Muhammad.
The Famous Incident of Mubahala (The Contest of Prayer to God)
If anyone disputes with you concerning him (Jesus), after knowledge has been given to you, say (unto them, O Muhammad)! ‘Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves. Then let us call on God to witness against each other and let us make the curse of God fall on those who lie. Holy Qur’an, Sura 3, Ayat 61
The above verse was revealed to the Prophet in Mecca in 10 A.H. (631-632 CE) which led to the famous event recorded in history as Mubahala (contest of prayer to God) with the Christians. A delegation of sixty Christians from Najran, led by their Chief Priest Abd al-Masih, came to Prophet Muhammad and asked him about his views about Jesus, to which he replied: “Jesus is the servant of God.” And when they discussed with him about the status and personality of Jesus in view of his miraculous birth, God sent a revelation to the Prophet which said:
“The likeness of Jesus in the sight of God is like the likeness of Adam. God created him from dust. Then God said to him ‘Be’ and he was. That is the truth from your Lord. Therefore do not be one of those who doubt.” (Sura 3, Ayats 59,60)
In spite of this revelation, which likened Jesus to Adam, the Christians continued to dispute and hence, the Qur’anic verse (3:61), mentioned above, called upon the Prophet to invite the Christians to settle the dispute by Mubahala. The Christians consulted amongst themselves and finally agreed to come for the Mubahala early next morning.
Before the break of dawn, Prophet Muhammad sent one of his closest companions, Salman al-Farsi, to an open place to erect a small shelter for himself and for those whom he intended to take with him to the contest. At the appointed hour, the Christians witnessed the arrival of the Prophet with Husayn in his arms, Hasan holding his finger and walking beside him, Bibi Fatima following him, and Hazrat Ali behind her. Reaching the appointed spot, the Holy Prophet stationed himself with his daughter, his two grandsons and his cousin and son-in-law Hazrat Ali for the contest. Raising his hands to heaven, he said: “O Lord! these are the People of my House.”
The Chief Priest inquired about those who were accompanying the Prophet and when he was told who they were, he addressed his fellow Christians and said:
“Have you seen that he has come with the special members of his family so that he may make the contest of prayer with them, trusting in his truthfulness. By God! he would not have come with them if he was afraid that the proof would be against him. Therefore, be warned against the contest of prayer with him. By God! if it was not for the position of Caesar (the Byzantine emperor), I would submit to him. But (now) make peace with him on what can be agreed between you and him. Return to your land and think about it yourselves.”
The Christians readily accepted the advice counselled by their leader, who then went to the Prophet and said:
“We will not have the Mubalala, but we will make peace with you.”
This historical event has a great significance with regard to what it discloses about those who accompanied the Holy Prophet to the Mubahala. God’s command in this verse, regarding each kind of relative to be summoned for the event, is in the plural, i.e. to call the sons, women and the selves to invoke His curse on the liars, but the Holy Prophet took only his two grandchildren whereas there were innumerable other children amongst his followers, he took only one lady, his daughter, whereas there were nine other ladies in his own household who were his wives, among whom were the daughters of Abu Baqr and also of Umar, and he took only his cousin and son-in-law Hazrat Ali with him, whereas there were others who were also his companions. This choice of the Holy Prophet clearly shows that there were no other members among the children and women or the adults to be compared to these members of his household in their personal purity and holiness.
It was unquestionably and firmly established before the huge crowds of Muslims, as well as the non-Muslims to bear witness that only the Holy Prophet, his daughter Fatima, his grandsons Hasan and Husayn and his cousin and son-in-law Ali b. Abi Talib are the Ahl al-Bayt and no one else. [6]
The Protection of the Prophet’s Family under his Mantle
“.. And God’s wish is but to remove (every kind of) impurity from you, O People of the House and purify you (with) a thorough purification.” Holy Qur’an, Sura 33, Ayat 33
Amr Ibn Abi Salma, who was brought up by the Holy Prophet, relates:
“When this verse was revealed, the Holy Prophet was in the House of Umme-Salema. At the revelation of the above verse, the Holy Prophet assembled his daughter Fatima, her sons Hasan and Husayn, and her husband, his cousin Ali and covered the group including himself with his own mantle and addressing God said:
‘O God! these constitute my progeny. Keep them away from every kind of impurity, purified with perfect purification.’ Umme-Salema, the righteous wife of the Holy Prophet, witnessing this marvellous occasion, humbly submitted to the Holy Prophet: ‘O Apostle of God! May I also join the group?’ to which the Holy Prophet replied ‘No, remain in your own place. You are in goodness’.”
According to Sahih Sitta, which is the consolidation of sound prophetic traditions from six authentic collections, Umme-Salema said:
“I also caught hold of a corner of the mantle and wanted to get under it, but the Holy Prophet snatched it away from me and said, ‘You are in goodness but not of the Ahl al-Bayt.”
It is historically acknowledged that the Qur’anic verse (33:33), which was revealed once in the house of Umme-Salema, was repeated again in the house of Ayesha.
Ayesha reports that one day, when the Holy Prophet was enwrapped in a black mantle, there came to him his grandson Hasan and the Holy Prophet got him under the mantle. Then came Husayn (the other grandson) and he was also received in the similar manner by the Holy Prophet under the mantle. When came his daughter Fatima, the Holy Prophet took her under the mantle. In came Ali and the Holy Prophet also received him under the mantle, and then the Holy Prophet recited the above mentioned verse of Tatheer, i.e. purification.
It could reasonably be said that the revelation of one and the same verse in the houses of two of the wives of the Holy Prophet was the divine plan to declare the exclusive position of the Ahl al-Bayt and that both the wives should bear witness to the event. Thus they could vouch for their exclusion from the Ahl al-Bayt and that any votaries, on behalf of the wives of the Holy Prophet, may not later attempt to include the wives in the term.
There is not a single tradition to show that the Holy Prophet considered the wives to have been included in the understanding of the verse 33:33. Some of the modern commentators have attempted to distort the phrase Allahumma Hawla’i, i.e. ‘O Lord! these are the People of my House’ as to mean ‘O Lord! these also are the People of my House ’.
Ibn Kathir a noted Sunni commentator, in his tafseer of the above ayat (33:33), writes that Ibn Hambal and Tirmizi have written that when the Prophet used to go for the morning prayers, he would pass by the door of Hazrat Bibi Fatima’s house. At that time he would say: “O Ahl al-Bayt! It is time for the salat.” He would then recite the above ayat (33:33). [7]
Ayesha, while going to the battle of Jamal, was asked about Ali ibn Abi Talib.
Ayesha replied:
“You ask me about the one whom the Holy Prophet loved the most? By God! I saw the Holy Prophet taking Ali, Fatima, Hasan and Husayn under his mantle and saying:
‘O God! These and only these are my Ahl al-Bayt. Keep them away from every impurity’.
I asked the Holy Prophet: ‘Am I not of your Ahl al-Bayt?’
The Holy Prophet said, ‘No, you are not of my Ahl al-Bayt’.”
It was asked of Zahid Bin Arqam as to who constitute the Ahl al-Bayt, and if the wives are also included in them. The reply was that a wife is associated as long as the wedlock continues or the husband lives. If divorced or widowed the wife returns to her parents. The Ahl al-Bayt are those whose relationship is unbreakable or unceasable with the Holy Prophet. [8]
The Verse Concerning the Special Blessings for the Prophet
Verily God and his angels bless the Prophet: O ye who believe! Send your blessings on him and greet him with a worthy salutation. Holy Qur’an, Sura 33, Ayat 56
When this verse was revealed, some of the companions of the Prophet asked him about it and said:
“O messenger of God, we know how to greet you, but how are we to bless you?”
And the Prophet said,
“You should say ‘O God bless the Prophet and his Progeny, even as you had blessed Abraham and his Progeny. Verily: You (O God) are worthy of praise, full of Majesty’.”
In this way, the Prophet clarified to them how to send blessings made obligatory by God, and made clear that the blessings are for him and for his progeny. [9]
The above verse states that God and His Angels send their blessings to the Holy Prophet. The Holy Prophet’s inclusion of his progeny along with him in the recitation of the Salawat was perfectly justified in that his Aal, that is his progeny, is one with him in purity and personal grace (33:33).
To associate anybody else with the Aal will be an unwarranted and unacceptable fancy of the one who does it. For none else could ever be aligned with those purified by God himself.
Love for the Prophet’s Kith and Kin
That is of which God gives the glad tidings unto His servants who believe and do good deeds. ‘Say(O Muhammad! to mankind), I demand not of you any recompense for it (the toils of apostleship): save the love of (my) relatives. And whosoever earns good, we increase for him good therein, verily God is oft-Forgiving, the Appreciator (of good)’. Sura 42, Ayat 23
The Shi ‘a ulama say that once a group of people came to the Prophet saying:
“O Prophet of God, you came to us at the time when we had lost the way. God guided us through you. We were poor, God made us rich through you. Our wealth is at your disposal. Take from it what ever you like.”
It was on this occasion, say the learned from amongst the Shia’s, that the above verse relating to the love for the relatives was revealed. The Qur’anic expression, ‘the love for the relatives’ according to them means the love for ‘All, Fatima, Hasan, Husayn and their descendants.
Their opponents who do not approve of this explanation maintain that the above verse has been cancelled by another verse in the Qur’an which runs thus:
“Say, whatever I ask you regarding my return, it is for you; I depend for my reward on none but God and he is a witness to everything.”
The Shia’s refute this argument by saying that the second verse which has been quoted by their opponents and which according to them has a nullifying effect on the first one was either revealed before the first verse, (‘I demand not of you any recompense for it, save the love of my relatives’) or after it. If it was revealed before the verse which asks the believers to love the Prophet’s relatives (42:23) then it cannot cancel it. On the other hand, if it was revealed after the verse pertaining to ‘the love for the relatives’, it makes the first verse all the more emphatic. For the verse:
‘Say, whatever I ask you in the way of return, is meant for you’,
means that the love for the relatives of the Prophet which he asked for from the believers is really for their benefit, in this that God will be pleased with them. This is corroborated by the saying of Imam Ja’far-as Sadiq which is as follows:
“If a servant of God was to worship Him between the rukn and the muqam in the Ka’ba until his physical body begins to dissolve, his devotion will not be recognised by God if he does not approach him through us.” [10]
The verse is clear in its meaning that the Holy Prophet is being commanded by God to ask the believers to love his kith and kin, i.e. the Holy Ahl al-Bayt and that would be in return for his Apostolic services. This command has a very wide and extensive meaning which tells the Muslims that if they wished to pay the return for the Prophet’s service, and be always on the right path, they should follow his Ahl al-Bayt, for these are the ones whom God has himself purified (33:33), these are the truthful ones and the custodian of the original Word of God and its correct interpretation.
When the Messenger of God was asked as to who were his kith and kin, he replied:
“Ali, Fatima, Hasan and Husayn.”
He further stated:
“He who loves them, loves me. He who hates them, hates me. None but a mumin loves Ali and none but a hypocrite hates Me.”
It is said that in the days of the Prophet, mu’mins could not be distinguished from the hypocrites by anything, but their love for Ali. The Prophet ordained and exhorted his followers to love Ali, and God enjoined it as a duty on the Muslims in general.
Imam Muhammad al-Baqir was asked to explain the meaning of the above verse (42:23). He explained it by saying,
“It is the duty of every mumin to love us who are the Ahl al-Bayt, the kith and kin of Muhammad.”
He further said, “He who loves us will again rise with us on the Day of Judgement.” Again he said: “Religion is nothing but love.” God says: “He made you love your faith and adorned it in your hearts.” (49:7) [11]
In conclusion, the Ahl al-Bayt are the progeny of the Holy Prophet by direct descent, his kith and kin. Thus only the Panjetan Pak - the five holy ones - protected under the mantle of the Prophet Muhammad and the progeny of the Prophet Muhammad by direct descent, that is the rightful Imams including the Imam-e-Zaman, are the Ahl al-Bayt.
_________________________________
Footnotes:
The references for the squared brackets are as follows:
1. Another translation of the Hadith:
The Messenger of Allah – may Allah bestow peace and benedictions upon him and his Progeny – said:
“Verily, I am leaving behind two precious things (thaqalayn) among you: the Book of God and my kindred (`itrah), my household (Ahl al-Bayt), for indeed, the two will never separate until they come back to me by the Pond (of al Kawthar on the Judgement’s Day).”
2. The Book of Faith from the Da’a’im al-Islam of al-Qadi al-Nu’man tr. by Asaf A.A. Fyzee, page 37
3. Holy Qur’an, Sura 3, Ayat 33
4. Holy Qur’an, Sura 3, Ayat 34
5. The Book of Faith tr. by Asaf A.A. Fyzee, page 36
6. The Holy Quran, tr. by Mir Ahmed Ali pages 183-185
7. Tafsir, Ibne Kathir, Part 4, Chapter 2, page 4
8. The Holy Quran, tr. by Mir Ahmed Ali pages 666-669
9. The Book of Faith tr. by Asaf A.A. Fyzee, page 34
10. Life and Lecture of the Grand Missionary Al-Shirazi, tr. by Professor Jawad Muscati and Khan Bahadur A.M. Moulvi, pages 136-137
11. Code of Conduct for the followers of lmam, tr. by Prof. Javad Muscati and Khan Bahadur Prof. A. Moulvi, pages 21-22
______________________
Literary Reading adapted by Simerg from article “The Qur’an and the Ahlal-Bayt” byFarhad Husseinali Patni, Ilm Volume 8, Number 4 (March 1984), published by His Highness Prince Aga Khan Shia Imami Ismailia Association for the United Kingdom (under the new Ismaili Constitution ordained in 1986 by the current 49th Imam of the Ismailis, His Highness the Aga Khan, this Ismaili institution has since been known as the Shia Imami Ismaili Tariqah and Religious Education Board for the United Kingdom – or as the case may apply for each individual country).
http://simerg.com/literary-readings/lit ... nd-hadith/
The Meaning of Ahl al-Bayt and Imam Ja’far as-Sadiq’s Clarification on Who the Term is Designated For
I leave behind me, amidst you, two great things, Holy Qur’an, the ‘Book of God’, and my progeny (itrat). Should you be attached to these two, never shall you go astray after me, for verily, these two will never be separated from each other until they meet at the ‘Spring of Kauthar’. Hadith Thaqlain [1]
According to the above hadith of the Prophet Muhammad, a Muslim who wants to stay on Sirat-al-Mustakeem (The True Path), should hold unto both the Qur’an and the Ahl al-Bayt. What the ‘Book of God’ is, is quite obvious and needs no clarification, but there are some differences among the Muslims as to who the Ahl al-Bayt are.
In fact, there should not be any controversy over this issue because the Holy Prophet Muhammad himself had clarified this matter a number of times through very definite pronouncements. In this article, we shall examine some significant verses from the Holy Qur’an, the hadiths of the Prophet and historical events which took place during his lifetime, to see who the Ahl al-Bayt are. Commentaries of both Sunni and Shia traditionists and scholars who have thrown light on this subject shall also be considered.
First let us see what the term Ahl al-Bayt means.
Literally ‘Ahlal’ means ‘People’. For example, ‘Ahl al-Kitab’ means ‘People of the Book’; Ahl al-Jama’at means ‘People of the Gathering’. ‘Bayt’ means ‘House’, for example, ‘Baytullah’ means ‘House of Allah’.
‘Ahl al-Bayt’ thus means ‘People of the House.’
In Islamic terminology, this term is generally restricted to ‘People of the House of the Prophet and his Progeny’, specifically his family members and successors, but some Muslims assert that all Muslims belong to the family (Aal) of Muhammad.
A fair examination of such evidence, as that which follows, could scarcely allow us to escape the conclusions that have been arrived at on the issue of the question:
lmam Ja’far as-Sadiq said to a questioner: “Know that none among the earlier communities in times gone by, nor among people that are no more, nor have we heard tell of any folk, that any of them were greater in wrong-doing than this community. For, verily they assert that there is nothing to distinguish them from the members of the House of their Prophet, and that the Ahl al-Bayt are not more excellent than the commonalty.
Now he who makes such an assertion is surely a greater imposter in the eyes of God and is guilty of a grave slander and a manifest crime. By this affirmation he is quit of Muhammad or the family of Muhammad until he repents and returns to the true faith by acknowledging the excellence of those on whom it has been bestowed by the Glorious and Almighty God among the members of the House of Prophecy, the Abode of Mercy, the Mine of Knowledge, the People of the Reminder, the Coevals of Angels. Now he who asserts that even by these attributes there is no excellence in them is entirely repudiated by the Ahl al-Bayt in this world and the hereafter.” [2]
When asked by a questioner, ‘Give me a proof from the Book of God to establish the dictum that the ‘progeny’ of Muhammad are specifically the members of his house, as distinguished from others’, the Imam replied:
“Very well, God, and He is the most truthful of speakers, said: ‘Lo! God preferred Adam and Nuh and the family of Ibrahim and the family of Imran above all his creatures.” [3]
And then the Imam clarified who the people were that were thus chosen and said:
“They were descendants one of another; and God is Hearer and Knower. [4] ‘And it is impossible to be of the progeny of the Prophet except through direct descent’.”[5]
Imam Ja’far as-Sadiq has thus unequivocally declared that only the progeny of Prophet Muhammad through direct descent are the Ahl al-Bayt.
We shall now elaborate on this through ayats of the Holy Qur’an, supplemented with historical accounts and the hadith of the Prophet Muhammad.
The Famous Incident of Mubahala (The Contest of Prayer to God)
If anyone disputes with you concerning him (Jesus), after knowledge has been given to you, say (unto them, O Muhammad)! ‘Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves. Then let us call on God to witness against each other and let us make the curse of God fall on those who lie. Holy Qur’an, Sura 3, Ayat 61
The above verse was revealed to the Prophet in Mecca in 10 A.H. (631-632 CE) which led to the famous event recorded in history as Mubahala (contest of prayer to God) with the Christians. A delegation of sixty Christians from Najran, led by their Chief Priest Abd al-Masih, came to Prophet Muhammad and asked him about his views about Jesus, to which he replied: “Jesus is the servant of God.” And when they discussed with him about the status and personality of Jesus in view of his miraculous birth, God sent a revelation to the Prophet which said:
“The likeness of Jesus in the sight of God is like the likeness of Adam. God created him from dust. Then God said to him ‘Be’ and he was. That is the truth from your Lord. Therefore do not be one of those who doubt.” (Sura 3, Ayats 59,60)
In spite of this revelation, which likened Jesus to Adam, the Christians continued to dispute and hence, the Qur’anic verse (3:61), mentioned above, called upon the Prophet to invite the Christians to settle the dispute by Mubahala. The Christians consulted amongst themselves and finally agreed to come for the Mubahala early next morning.
Before the break of dawn, Prophet Muhammad sent one of his closest companions, Salman al-Farsi, to an open place to erect a small shelter for himself and for those whom he intended to take with him to the contest. At the appointed hour, the Christians witnessed the arrival of the Prophet with Husayn in his arms, Hasan holding his finger and walking beside him, Bibi Fatima following him, and Hazrat Ali behind her. Reaching the appointed spot, the Holy Prophet stationed himself with his daughter, his two grandsons and his cousin and son-in-law Hazrat Ali for the contest. Raising his hands to heaven, he said: “O Lord! these are the People of my House.”
The Chief Priest inquired about those who were accompanying the Prophet and when he was told who they were, he addressed his fellow Christians and said:
“Have you seen that he has come with the special members of his family so that he may make the contest of prayer with them, trusting in his truthfulness. By God! he would not have come with them if he was afraid that the proof would be against him. Therefore, be warned against the contest of prayer with him. By God! if it was not for the position of Caesar (the Byzantine emperor), I would submit to him. But (now) make peace with him on what can be agreed between you and him. Return to your land and think about it yourselves.”
The Christians readily accepted the advice counselled by their leader, who then went to the Prophet and said:
“We will not have the Mubalala, but we will make peace with you.”
This historical event has a great significance with regard to what it discloses about those who accompanied the Holy Prophet to the Mubahala. God’s command in this verse, regarding each kind of relative to be summoned for the event, is in the plural, i.e. to call the sons, women and the selves to invoke His curse on the liars, but the Holy Prophet took only his two grandchildren whereas there were innumerable other children amongst his followers, he took only one lady, his daughter, whereas there were nine other ladies in his own household who were his wives, among whom were the daughters of Abu Baqr and also of Umar, and he took only his cousin and son-in-law Hazrat Ali with him, whereas there were others who were also his companions. This choice of the Holy Prophet clearly shows that there were no other members among the children and women or the adults to be compared to these members of his household in their personal purity and holiness.
It was unquestionably and firmly established before the huge crowds of Muslims, as well as the non-Muslims to bear witness that only the Holy Prophet, his daughter Fatima, his grandsons Hasan and Husayn and his cousin and son-in-law Ali b. Abi Talib are the Ahl al-Bayt and no one else. [6]
The Protection of the Prophet’s Family under his Mantle
“.. And God’s wish is but to remove (every kind of) impurity from you, O People of the House and purify you (with) a thorough purification.” Holy Qur’an, Sura 33, Ayat 33
Amr Ibn Abi Salma, who was brought up by the Holy Prophet, relates:
“When this verse was revealed, the Holy Prophet was in the House of Umme-Salema. At the revelation of the above verse, the Holy Prophet assembled his daughter Fatima, her sons Hasan and Husayn, and her husband, his cousin Ali and covered the group including himself with his own mantle and addressing God said:
‘O God! these constitute my progeny. Keep them away from every kind of impurity, purified with perfect purification.’ Umme-Salema, the righteous wife of the Holy Prophet, witnessing this marvellous occasion, humbly submitted to the Holy Prophet: ‘O Apostle of God! May I also join the group?’ to which the Holy Prophet replied ‘No, remain in your own place. You are in goodness’.”
According to Sahih Sitta, which is the consolidation of sound prophetic traditions from six authentic collections, Umme-Salema said:
“I also caught hold of a corner of the mantle and wanted to get under it, but the Holy Prophet snatched it away from me and said, ‘You are in goodness but not of the Ahl al-Bayt.”
It is historically acknowledged that the Qur’anic verse (33:33), which was revealed once in the house of Umme-Salema, was repeated again in the house of Ayesha.
Ayesha reports that one day, when the Holy Prophet was enwrapped in a black mantle, there came to him his grandson Hasan and the Holy Prophet got him under the mantle. Then came Husayn (the other grandson) and he was also received in the similar manner by the Holy Prophet under the mantle. When came his daughter Fatima, the Holy Prophet took her under the mantle. In came Ali and the Holy Prophet also received him under the mantle, and then the Holy Prophet recited the above mentioned verse of Tatheer, i.e. purification.
It could reasonably be said that the revelation of one and the same verse in the houses of two of the wives of the Holy Prophet was the divine plan to declare the exclusive position of the Ahl al-Bayt and that both the wives should bear witness to the event. Thus they could vouch for their exclusion from the Ahl al-Bayt and that any votaries, on behalf of the wives of the Holy Prophet, may not later attempt to include the wives in the term.
There is not a single tradition to show that the Holy Prophet considered the wives to have been included in the understanding of the verse 33:33. Some of the modern commentators have attempted to distort the phrase Allahumma Hawla’i, i.e. ‘O Lord! these are the People of my House’ as to mean ‘O Lord! these also are the People of my House ’.
Ibn Kathir a noted Sunni commentator, in his tafseer of the above ayat (33:33), writes that Ibn Hambal and Tirmizi have written that when the Prophet used to go for the morning prayers, he would pass by the door of Hazrat Bibi Fatima’s house. At that time he would say: “O Ahl al-Bayt! It is time for the salat.” He would then recite the above ayat (33:33). [7]
Ayesha, while going to the battle of Jamal, was asked about Ali ibn Abi Talib.
Ayesha replied:
“You ask me about the one whom the Holy Prophet loved the most? By God! I saw the Holy Prophet taking Ali, Fatima, Hasan and Husayn under his mantle and saying:
‘O God! These and only these are my Ahl al-Bayt. Keep them away from every impurity’.
I asked the Holy Prophet: ‘Am I not of your Ahl al-Bayt?’
The Holy Prophet said, ‘No, you are not of my Ahl al-Bayt’.”
It was asked of Zahid Bin Arqam as to who constitute the Ahl al-Bayt, and if the wives are also included in them. The reply was that a wife is associated as long as the wedlock continues or the husband lives. If divorced or widowed the wife returns to her parents. The Ahl al-Bayt are those whose relationship is unbreakable or unceasable with the Holy Prophet. [8]
The Verse Concerning the Special Blessings for the Prophet
Verily God and his angels bless the Prophet: O ye who believe! Send your blessings on him and greet him with a worthy salutation. Holy Qur’an, Sura 33, Ayat 56
When this verse was revealed, some of the companions of the Prophet asked him about it and said:
“O messenger of God, we know how to greet you, but how are we to bless you?”
And the Prophet said,
“You should say ‘O God bless the Prophet and his Progeny, even as you had blessed Abraham and his Progeny. Verily: You (O God) are worthy of praise, full of Majesty’.”
In this way, the Prophet clarified to them how to send blessings made obligatory by God, and made clear that the blessings are for him and for his progeny. [9]
The above verse states that God and His Angels send their blessings to the Holy Prophet. The Holy Prophet’s inclusion of his progeny along with him in the recitation of the Salawat was perfectly justified in that his Aal, that is his progeny, is one with him in purity and personal grace (33:33).
To associate anybody else with the Aal will be an unwarranted and unacceptable fancy of the one who does it. For none else could ever be aligned with those purified by God himself.
Love for the Prophet’s Kith and Kin
That is of which God gives the glad tidings unto His servants who believe and do good deeds. ‘Say(O Muhammad! to mankind), I demand not of you any recompense for it (the toils of apostleship): save the love of (my) relatives. And whosoever earns good, we increase for him good therein, verily God is oft-Forgiving, the Appreciator (of good)’. Sura 42, Ayat 23
The Shi ‘a ulama say that once a group of people came to the Prophet saying:
“O Prophet of God, you came to us at the time when we had lost the way. God guided us through you. We were poor, God made us rich through you. Our wealth is at your disposal. Take from it what ever you like.”
It was on this occasion, say the learned from amongst the Shia’s, that the above verse relating to the love for the relatives was revealed. The Qur’anic expression, ‘the love for the relatives’ according to them means the love for ‘All, Fatima, Hasan, Husayn and their descendants.
Their opponents who do not approve of this explanation maintain that the above verse has been cancelled by another verse in the Qur’an which runs thus:
“Say, whatever I ask you regarding my return, it is for you; I depend for my reward on none but God and he is a witness to everything.”
The Shia’s refute this argument by saying that the second verse which has been quoted by their opponents and which according to them has a nullifying effect on the first one was either revealed before the first verse, (‘I demand not of you any recompense for it, save the love of my relatives’) or after it. If it was revealed before the verse which asks the believers to love the Prophet’s relatives (42:23) then it cannot cancel it. On the other hand, if it was revealed after the verse pertaining to ‘the love for the relatives’, it makes the first verse all the more emphatic. For the verse:
‘Say, whatever I ask you in the way of return, is meant for you’,
means that the love for the relatives of the Prophet which he asked for from the believers is really for their benefit, in this that God will be pleased with them. This is corroborated by the saying of Imam Ja’far-as Sadiq which is as follows:
“If a servant of God was to worship Him between the rukn and the muqam in the Ka’ba until his physical body begins to dissolve, his devotion will not be recognised by God if he does not approach him through us.” [10]
The verse is clear in its meaning that the Holy Prophet is being commanded by God to ask the believers to love his kith and kin, i.e. the Holy Ahl al-Bayt and that would be in return for his Apostolic services. This command has a very wide and extensive meaning which tells the Muslims that if they wished to pay the return for the Prophet’s service, and be always on the right path, they should follow his Ahl al-Bayt, for these are the ones whom God has himself purified (33:33), these are the truthful ones and the custodian of the original Word of God and its correct interpretation.
When the Messenger of God was asked as to who were his kith and kin, he replied:
“Ali, Fatima, Hasan and Husayn.”
He further stated:
“He who loves them, loves me. He who hates them, hates me. None but a mumin loves Ali and none but a hypocrite hates Me.”
It is said that in the days of the Prophet, mu’mins could not be distinguished from the hypocrites by anything, but their love for Ali. The Prophet ordained and exhorted his followers to love Ali, and God enjoined it as a duty on the Muslims in general.
Imam Muhammad al-Baqir was asked to explain the meaning of the above verse (42:23). He explained it by saying,
“It is the duty of every mumin to love us who are the Ahl al-Bayt, the kith and kin of Muhammad.”
He further said, “He who loves us will again rise with us on the Day of Judgement.” Again he said: “Religion is nothing but love.” God says: “He made you love your faith and adorned it in your hearts.” (49:7) [11]
In conclusion, the Ahl al-Bayt are the progeny of the Holy Prophet by direct descent, his kith and kin. Thus only the Panjetan Pak - the five holy ones - protected under the mantle of the Prophet Muhammad and the progeny of the Prophet Muhammad by direct descent, that is the rightful Imams including the Imam-e-Zaman, are the Ahl al-Bayt.
_________________________________
Footnotes:
The references for the squared brackets are as follows:
1. Another translation of the Hadith:
The Messenger of Allah – may Allah bestow peace and benedictions upon him and his Progeny – said:
“Verily, I am leaving behind two precious things (thaqalayn) among you: the Book of God and my kindred (`itrah), my household (Ahl al-Bayt), for indeed, the two will never separate until they come back to me by the Pond (of al Kawthar on the Judgement’s Day).”
2. The Book of Faith from the Da’a’im al-Islam of al-Qadi al-Nu’man tr. by Asaf A.A. Fyzee, page 37
3. Holy Qur’an, Sura 3, Ayat 33
4. Holy Qur’an, Sura 3, Ayat 34
5. The Book of Faith tr. by Asaf A.A. Fyzee, page 36
6. The Holy Quran, tr. by Mir Ahmed Ali pages 183-185
7. Tafsir, Ibne Kathir, Part 4, Chapter 2, page 4
8. The Holy Quran, tr. by Mir Ahmed Ali pages 666-669
9. The Book of Faith tr. by Asaf A.A. Fyzee, page 34
10. Life and Lecture of the Grand Missionary Al-Shirazi, tr. by Professor Jawad Muscati and Khan Bahadur A.M. Moulvi, pages 136-137
11. Code of Conduct for the followers of lmam, tr. by Prof. Javad Muscati and Khan Bahadur Prof. A. Moulvi, pages 21-22
______________________
Literary Reading adapted by Simerg from article “The Qur’an and the Ahlal-Bayt” byFarhad Husseinali Patni, Ilm Volume 8, Number 4 (March 1984), published by His Highness Prince Aga Khan Shia Imami Ismailia Association for the United Kingdom (under the new Ismaili Constitution ordained in 1986 by the current 49th Imam of the Ismailis, His Highness the Aga Khan, this Ismaili institution has since been known as the Shia Imami Ismaili Tariqah and Religious Education Board for the United Kingdom – or as the case may apply for each individual country).
http://simerg.com/literary-readings/lit ... nd-hadith/
The Term Shi’a in Qur’an and Hadith
The word "Shi’a”means "followers; members of party". As such, the term "Shi’a”alone has no negative or positive meaning unless we specify the leader of the party. If one is a Shi’a (follower) of the most righteous servants, then there is nothing wrong with being Shi’a, specially if the leader of such party has been assigned by Allah.
On the other hand, if one becomes the Shi’a a tyrant or a wrong-doer, he shall meet with the fate of his leader. In fact, Qur’an indicates that on the day of Judgment people will come in groups, and each group has its leader in front of it. Allah, to whom belong Might and Majesty, said:
One day We shall call every group of people by their respective Imams. (Qur’an 17:71)
In the day of judgment, the destiny of the "followers”of each group highly depends on the destiny of his Imam (provided that they really followed that Imam). Allah mentioned in Qur’an that there are two types of Imams. Some Imams are those who invite people to Hell fire. They are tyrannical leaders of each era (like Pharaoh, etc.):
And We made them (but) Imams inviting to the Fire; and on the Day of Judgment no help shall they find. In this world We continued to curse them; and on the Day of Judgment they will be among the hateful. (Qur’an 28:41-42).
Certainly, being the members of the parties of such Satanic Imams has been severely denounced in Qur’an, and the followers of such parties will meet the fate of their leaders. However, Qur’an also reminds that there are Imams who are appointed by Allah as Guides for the mankind:
"And We assigned from among them some Imams who GUIDE by Our authority since they were patient and believed firmly in Our Signs.”(Qur’an 32:24)
Certainly, the true followers (Shi’a) of these Imams will be the real prosperous on the day of resurrection. Thus being a Shi’a does not mean anything, unless we know the Shi’a of whom. Allah mentioned in Qur’an that Some of His righteous servants were Shi’a of His other righteous servants. An example was Prophet Abraham who was mentioned in Qur’an specifically as the Shi’a of Noah:
"And most surely Abraham was among the Shi’a of him (i.e., Noah)”(Qur’an 37:83)
“
وَإِنَّ مِن شِيعَتِهِ لَإِبْرَاهِيمَ ﴿الصافات: ٨٣﴾
”
(Notice that the word "Shi’a”is explicitly used, letter by letter, in the above verse as well as the following verse.) In another verse, Qur’an talks about the Shi’a of Moses versus the enemies of Moses:
"And he (Moses) went into the city at a time when people (of the city) were not watching, so he found therein two men fighting, one being of his Shi’a and the other beinghis enemy, and the one who was of his Shi’a cried out to him for help against the one who was of his enemy”(Qur’an 28:15)
“
فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَـٰذَا مِن شِيعَتِهِ وَهَـٰذَا مِنْ عَدُوِّهِ ۖفَاسْتَغَاثَهُ الَّذِي مِن شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ...
”
In the above verse of Qur’an, one is named the Shi’a of Moses (as) and the other one is named the enemy of Moses, and the people at that time were either the Shi’a or the enemy of Moses (as). Thus Shi’a is an official word used by Allah in His Qur’an for His high rank prophets as well as their followers. Do you want to say Prophet Abraham was sectarian? How about Prophet Noah and Prophet Moses?
If somebody calls himself a Shi’a, it is not due to any sectarianism, nor any innovation. It is because Qur’an has used the phrase for some of His best servants. The above verses that I mentioned in support of Shi’a, has used this term singular form (i.e., one group of followers).
This means that it has special meaning, such as: The Shi’a of Noah (as), The Shi’a of Moses (as). Also in the History of Islam, Shi’a has been specially used for the "followers of ‘Ali". The first individual who used this term was the Messenger of Allah himself:
The Messenger of Allah said to ‘Ali: "Glad tiding O ‘Ali! Verily you and your companions and your Shi’a (followers) will be in Paradise."
“
يا علي أبشر فإنك و أصحابك و شيعتك في الجنَّة
”
Sunni references:
1. Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p655
2. Hilyatul Awliyaa, by Abu Nu’aym, v4, p329
3. Tarikh, by al-Khateeb al-Baghdadi, v12, p289
4. al-Awsat, by al-Tabarani
5. Majma’ al-Zawa’id, by al-Haythami, v10, pp 21-22
6. al-Darqunti, who said this tradition has been transmitted via numerous authorities.
7. al-Sawa’iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p247
Thus the Messenger of Allah (S) used to say the phrase of "Shi’a of ‘Ali". This phrase is not something invented later! Prophet Muhammad (S) said that the TRUE followers of imam ‘Ali will go to Paradise, and this is a great felicity. Also Jabir Ibn Abdillah al-Ansari narrated that:
The Messenger of Allah (S) said: "The Shi’a of ‘Ali are the real victorious in the day of resurrection/rising"
“
شيعة علي هم الفائزون يوم القيامة
”
Sunni references:
• al-Manaqib Ahmad, as mentioned in:
• Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, p62
• Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, who quotes the tradition as follows: "We were with the Holy Prophet when ‘Ali came towards us. The Holy Prophet said: He and his Shi’a will aquire salvation on the day of judgment."
The "day of rising”may also refer to the day of rising of al-Mahdi (as). But in more general term, it means the day of judgment. Also it is narrated that:
The Messenger of Allah said: "O ‘Ali! On the Day of Judgment I shall resort to Allah and you will resort to me and your children will resort to you and the Shi’a will resort to them. Then you will see where they carry us. (i.e. to Paradise)"
Sunni reference: Rabi al-Abrar, by al-Zamakhshari
Furthermore, it is narrated that:
The Messenger of Allah said: "O ‘Ali! (On the day of Judgment) you and your Shi’a will come toward Allah well-pleased and well-pleasing, and there will come to Him your enemies angry and stiff-necked (i.e., their head forced up).
Sunni references:
• al-Tabarani, on the authority of Imam ‘Ali
• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p236
A more complete version of the tradition which has also been reported by the Sunnis, is as follows:
Ibn Abbas (ra) narrated:
When the verse "Those who believe and do righteous deeds are the best of the creation (Qur’an 98:7)”
was revealed, the Messenger of Allah (S) said to ‘Ali: "They are you and your Shi’a.”He continued: "O ‘Ali! (On the day of Judgment) you and your Shi’a will come toward Allah well-pleased and well-pleasing, and your enemies will come angry with their head forced up. ‘Ali said: "Who are my enemies?”The Prophet (S) replied: "He who disassociates himself from you and curses you. And glad tiding to those who reach first under the shadow of al-’Arsh on the day of resurrection.”‘Ali asked: "Who are they, O the Messenger of Allah?”He replied: "Your Shi’a, O ‘Ali, and those who love you."
Sunni references:
• al-Hafidh Jamaluddin al-Dharandi, on the authority of Ibn Abbas
• al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, pp 246-247
Then Ibn Hajar provides a bizarre commentary for the first tradition, saying:
The Shi’a of ‘Ali are the Ahlussunnah since they are those who love Ahlul-Bayt as Allah and His Prophet ordered. But others (i.e., other than Sunnis) are the enemies of Ahlul-Bayt in reality for the love outside the boundary of law is the great enmity, and that was the reason for their fate. Also, the enemies of Ahlul-Bayt were al-Khawarij and their alike from Syria, not Muawiyah and other companions because they were Muteawweloon, and for them is a good reward, and for ‘Ali and his Shi’a is a good reward!
Sunni reference:
• al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p236
And this is how Sunni scholars cope with the prophetic traditions in favor of "Shi’a of ‘Ali"! They say that they are the real Shi’a!
Let us look at one more tradition in this regard:
The Messenger of Allah said to ‘Ali: "The first four individuals who will enter the Paradise are me, you, al-Hasan, and al-Husayn, and our progeny will be behind us, and our wives will be behind our progeny, and our Shi’a will be on our right side and in our company."
Sunni references:
• al-Manaqib, by Ahmad
• al-Tabarani, as quoted in:
• al-Sawa’iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p246
From the above pieces of evidence, the word "Shi’a”is used by Allah in Qur’an for His prophets as well as their followers. Further, His blessed Prophet, Muhammad (S) has repeatedly used this word for the followers of Imam ‘Ali (as). The word Shi’a is used here in its special meaning, and moreover, it is not in plural form (Parties), rather the above verses and traditions are referring to a special party, i.e., one single party. If Shi’a meant sectarian, neither Allah would use it for His high rank prophets nor Prophet Muhammad (S) would have praised them.
However there are some verses in Qur’an which uses the plural form of Shi’a that is "Shi-ya’a”which means "Parties/groups". This is a general meaning of this term, and not the special meaning in singular form which has been given in previous examples. Of course, only one single party is accepted by Allah and the rest are severely denounced because they have separated from that unique party. So it is clear why Allah denounced "Groups/Parties/sects”(plural form) who separated from that unique group in some verses of Qur’an. There can’t be two righteous groups (with conflicting ideas) at the same time, because between the two leaders one is surely better and more qualified, and thus the claims and the motives of the other leader goes under question.
However I did not locate the exact term of "Ahlussunnah wal-Jama’ah", nor did I find "al-Wahhabiyyah", "al-Salafiyyah”anywhere in the Holy Qur’an or the traditions of the Prophet. I agree that we should follow the Sunnah of Prophet, but I would like to discover the origin of the exact term here. We Shi’a are proud to follow the Sunnah of Prophet.
However, the question is that which Sunnah is genuine and which one is not. The word "Sunnah”by itself does not serve the purpose of knowledge. All Muslims irrespective to their persuasions claim that they follow the Sunnah of Prophet (S). Please refer to the article titled "Qur’an and Ahlul-Bayt”for a detailed discussion in this regard.
It should be emphasized that the Messenger of Allah never wished to divide Muslims into groups. Prophet ordered all people to follow Imam ‘Ali (as) as his agent during his life time, and as his Caliph after him. Prophet wished everybody does that.
But unfortunately those who heeded him were few and were known as "Shi’a of ‘Ali”who were subject to all sort of discrimination and prosecution, and suffered from day one of the demise of the Mercy to Mankind, Muhammad (S). If every one (or say the majority Muslims) had obeyed what prophet wished, then there wouldn’t exist any group or school within Islam. Allah said in Qur’an:
"Hold fast to the Rope of Allah, all of you together and do not separate”(Qur’an 3:103)"
The Rope of Allah which we should not separate from, are the Ahlul-Bayt. In fact, some Sunni scholars narrated from Imam Ja’far al-Sadiq (as) saying:
"We are the Rope of Allah about whom Allah has said: ‘Hold fast to the Rope of Allah, all of you together and do not diverge (3:103)’"
Sunni references:
• al-Sawa’iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p233
• Tafsir al-Kabir, by al-Tha’labi, under commentary of verse 3:103
Thus, if Allah denounces the sectarianism, He denounces those who separated from His Rope, and not those who hold fast to it! Also some said the Rope of Allah is Qur’an. This is also true. But by looking at the following tradition narrated by Umm Salama who said:
The Messenger of Allah said: "‘Ali is with Qur’an, and Qur’an is with ‘Ali. They shall not separate from each other till they both return to me by the Pool (of Paradise)."
Sunni references:
• al-Mustadrak, by al-Hakim, v3, p124 on the authority of Umm Salama
• al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 191,194
• al-Awsat, by al-Tabarani; also in al-Saghir
• Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173
Then we can conclude that Imam ‘Ali is “the Qur’an verbatim “. That is, Imam ‘Ali is the Strong Rope of Allah also, because they (Qur’an and ‘Ali) are non-separable. In fact, there are a huge number of traditions in authentic Sunni sources where Prophet said Qur’an and Ahlul-Bayt are inseparable and if Muslims want to remain in the right path, they should stick to both of them. (Please refer to the article titled: Qur’an and Ahlul-Bayt). Therefore, one can conclude that those who separated from Ahlul-Bayt are the sectarian who divided into sects and were denounced by Allah and His prophet due to their divergence.
In fact, the opinion of majority is not a good criteria to distinguish the false from the truth. If you look at the Qur’an, you will see that Qur’an severely denounces the majority of by frequently saying that "the majority do not understand", "the majority do not use their logic", "the majority follow their whims"...
In another verse, Allah said:
"You are the best nation (Ummah) that has been raised up for the (benefit of) people. You enjoin the good and forbid the evil...”(Qur’an 3:110).
The best nation is also the Ahlul-Bayt. Let us remember that according to Qur’an, "nation”does not mean the whole people. This is even clear from the above verse that such Ummah (nation) are raised FOR benefiting the people. Thus Ummah can be only a subset of people and not the whole people. In fact one person can be a nation. Sometimes the act of a single person is worthier than the deeds of the whole nation. This was the case for Prophet Muhammad, Imam ‘Ali, as well as the case for Prophet Abraham, peace be upon them all. Qur’an states that Abraham (as) was a nation (Ummah), meaning that his deeds was more valuable than all other people. Allah stated:
"Lo! Abraham was a nation (Ummah) who was obedient to Allah, by nature upright, and he was not of the idolaters”(Qur’an 16:120)
Thus, one single individual can be a nation in the language of Qur’an. As for the Verse 3:100, it is interesting to note that some Sunni scholars have narrated from Abu Ja’far (Imam Baqir (as)) that:
Abu Ja’far (as) said about the verse ‘You are the best nation raised up for the (benefit of) people...(3:110)’: "The Members of the House of the Prophet."
Sunni references:
• Ibn Abi Hatam, as mentioned in:
• al-Durr al-Manthoor, by Jalaluddin al-Suyuti under commentary of verse 3:110 of holy Qur’an.
Also Allah mentioned in Qur’an:
"O’ you who believe! Fear Allah and be with the truthful”(Qur’an 9:119)
According to some Sunni Commentaries, "the truthful”means Imam ‘Ali (as):
Sunni reference:
• Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, two reports: one from Ibn Mardawayh by Ibn Abbas and the second from Ibn Asakir by Abi Ja’far (as).
This means that people should have feared Allah and should not have separated from Imam ‘Ali (as) after the demise of Prophet (S). This unfortunately did not happen at large, and therefore, unfortunate divisions followed it.
With respect to the world al-Siddeeq -- "The Truthful", there are many Sunni narrations in which the Messenger of Allah said:
The Truthful are three: Hazqeel (who was) the believer of the family of Pharaoh (see Qur’an 40:28), and Habeeb al-Najjar (who was) the believer of the family of Yaasin (see Qur’an 36:20), and ‘Ali Ibn Abi Talib who is the most virtuous one among them (see Qur’an 9:119)."
Sunni references:
• Abu Nu’aym and Ibn Asakir, on the authority of Abu Layla
• Ibn al-Najjar, on the authority of Ibn Abbas
• al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 192-193
In conclusion, we have shown in this article that the term Shi’a has been used in Qur’an for the followers of the great servants of Allah, and in the traditions of the Prophet for the followers of Imam ‘Ali (as). One who follows such divinely appointed Guide is safe from the disputes in the religion and has grasped the Strong Rope of Allah, and has been given the glad tiding of Paradise.
Side Comments
A Sunni brother wrote: Sunni means the one who follows the traditions (Sunnah) of the Prophet, and this is supported by the following verse of Qur’an:
Certainly you have in the Apostle of Allah an excellent exemplar (beautiful pattern of conduct) for him who hopes in Allah and the latter day and remembers Allah much. (Qur’an 33:21)
“
لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّـهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّـهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَاللَّـهَ كَثِيرًا ﴿الأحزاب: ٢١﴾
”
My comment was as follows:
1)In the above verse neither the word "Sunnah”nor any of its derivative has been used. As I mentioned earlier, Allah has used the terminology of "Muslim”in its exact form, letter by letter, in the verse 22:78. Also Allah used the word "Shi’a”again in exact form in verse 37:83 for the Prophet Abraham. However, Allah never used the words such as "Sunni”or as "Ahlussunnah”for the followers of the Prophet (S).
2)If you say we do not find such exact terminology, but we understand that the Prophet is our pattern, then one may say that Qur’an testifies that Prophet Abraham (as) was a pattern for us as well:
"Indeed, there is for you an excellent exemplar (beautiful pattern of conduct) in Abraham...”(Qur’an 60:4)
“
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ
”
Notice that in the above verse, the phrase which has been used for Prophet Abraham (as) is exactly the same as that of the previous quoted verse used for Prophet Muhammad (S). That is true for the following verse as well:
Certainly there is for you in them (Abraham and his followers) an excellent exemplar (beautiful pattern of conduct) for him who fears Allah and the last day; and whoever turns back, then surely Allah is the Self-sufficient, the Praised. (Qur’an 60:6)
“
لَقَدْ كَانَ لَكُمْ فِيهِمْ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّـهَ وَالْيَوْمَ الْآخِرَ وَمَن يَتَوَلَّ فَإِنَّ اللَّـهَ هُوَ الْغَنِيُّ الْحَمِيدُ ﴿الممتحنة: ٦﴾
”
Now please tell us if we can be called a Sunni because we follow Abraham’s traditions? Certainly Prophet Muhammad followed the tradition of Prophet Abraham, yet Muhammad (S) was never called Sunni, as that result. Similarly, Prophet Abraham followed the traditions of Prophet Noah, but he was never called a Sunni. Qur’an mentioned that he was a Shi’a of Noah.
3) The word "Sunnah”has used in Qur’an to refer to the custom of God and the way Allah conducts the affairs and the rules governing the universe (Sunnatullah). But here we are discussing the word Sunnah referred to the Prophet (S), and not the rules governing the universe. As such we are looking for the term such as "Sunnatu Rasoolillah".
4) A word XXXX can be used in two ways:
XXXXX by definition
or
XXXXX by label
All Muslims are Sunni by definition, but only a group of people, which are famous to this name, are Sunni by label. How they got such label needs to be investigated though.
Also, all Muslims are "obedient”by definition, but there is no special group among Muslims who are called "obedient". This shows that having a certain characteristic by definition does not force us to specify such characteristic in our label. In fact, in most cases (not all cases) the label is just a stereotype and does not reflect the real attributes of the holder of such label.
Sometime the label is used to allure people to specific version of something which is found in various versions, each of which is claimed to be genuine one, by different groups. As such, it wouldn’t be an intelligent practice, in general, to identify the genuineness of something with its label.
Surely, the followers of the Prophet are supposed to follow his Sunnah by definition. But were they called Sunni when Prophet Muhammad was alive? or even few years after his demise? In other words, the question to be answered is: When did the title "Ahlussunnah wal Jama’ah”come into existence in the history of Islam for a specific group of Muslims?
http://www.al-islam.org/shiite-encyclop ... and-hadith
The word "Shi’a”means "followers; members of party". As such, the term "Shi’a”alone has no negative or positive meaning unless we specify the leader of the party. If one is a Shi’a (follower) of the most righteous servants, then there is nothing wrong with being Shi’a, specially if the leader of such party has been assigned by Allah.
On the other hand, if one becomes the Shi’a a tyrant or a wrong-doer, he shall meet with the fate of his leader. In fact, Qur’an indicates that on the day of Judgment people will come in groups, and each group has its leader in front of it. Allah, to whom belong Might and Majesty, said:
One day We shall call every group of people by their respective Imams. (Qur’an 17:71)
In the day of judgment, the destiny of the "followers”of each group highly depends on the destiny of his Imam (provided that they really followed that Imam). Allah mentioned in Qur’an that there are two types of Imams. Some Imams are those who invite people to Hell fire. They are tyrannical leaders of each era (like Pharaoh, etc.):
And We made them (but) Imams inviting to the Fire; and on the Day of Judgment no help shall they find. In this world We continued to curse them; and on the Day of Judgment they will be among the hateful. (Qur’an 28:41-42).
Certainly, being the members of the parties of such Satanic Imams has been severely denounced in Qur’an, and the followers of such parties will meet the fate of their leaders. However, Qur’an also reminds that there are Imams who are appointed by Allah as Guides for the mankind:
"And We assigned from among them some Imams who GUIDE by Our authority since they were patient and believed firmly in Our Signs.”(Qur’an 32:24)
Certainly, the true followers (Shi’a) of these Imams will be the real prosperous on the day of resurrection. Thus being a Shi’a does not mean anything, unless we know the Shi’a of whom. Allah mentioned in Qur’an that Some of His righteous servants were Shi’a of His other righteous servants. An example was Prophet Abraham who was mentioned in Qur’an specifically as the Shi’a of Noah:
"And most surely Abraham was among the Shi’a of him (i.e., Noah)”(Qur’an 37:83)
“
وَإِنَّ مِن شِيعَتِهِ لَإِبْرَاهِيمَ ﴿الصافات: ٨٣﴾
”
(Notice that the word "Shi’a”is explicitly used, letter by letter, in the above verse as well as the following verse.) In another verse, Qur’an talks about the Shi’a of Moses versus the enemies of Moses:
"And he (Moses) went into the city at a time when people (of the city) were not watching, so he found therein two men fighting, one being of his Shi’a and the other beinghis enemy, and the one who was of his Shi’a cried out to him for help against the one who was of his enemy”(Qur’an 28:15)
“
فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَـٰذَا مِن شِيعَتِهِ وَهَـٰذَا مِنْ عَدُوِّهِ ۖفَاسْتَغَاثَهُ الَّذِي مِن شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ...
”
In the above verse of Qur’an, one is named the Shi’a of Moses (as) and the other one is named the enemy of Moses, and the people at that time were either the Shi’a or the enemy of Moses (as). Thus Shi’a is an official word used by Allah in His Qur’an for His high rank prophets as well as their followers. Do you want to say Prophet Abraham was sectarian? How about Prophet Noah and Prophet Moses?
If somebody calls himself a Shi’a, it is not due to any sectarianism, nor any innovation. It is because Qur’an has used the phrase for some of His best servants. The above verses that I mentioned in support of Shi’a, has used this term singular form (i.e., one group of followers).
This means that it has special meaning, such as: The Shi’a of Noah (as), The Shi’a of Moses (as). Also in the History of Islam, Shi’a has been specially used for the "followers of ‘Ali". The first individual who used this term was the Messenger of Allah himself:
The Messenger of Allah said to ‘Ali: "Glad tiding O ‘Ali! Verily you and your companions and your Shi’a (followers) will be in Paradise."
“
يا علي أبشر فإنك و أصحابك و شيعتك في الجنَّة
”
Sunni references:
1. Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p655
2. Hilyatul Awliyaa, by Abu Nu’aym, v4, p329
3. Tarikh, by al-Khateeb al-Baghdadi, v12, p289
4. al-Awsat, by al-Tabarani
5. Majma’ al-Zawa’id, by al-Haythami, v10, pp 21-22
6. al-Darqunti, who said this tradition has been transmitted via numerous authorities.
7. al-Sawa’iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p247
Thus the Messenger of Allah (S) used to say the phrase of "Shi’a of ‘Ali". This phrase is not something invented later! Prophet Muhammad (S) said that the TRUE followers of imam ‘Ali will go to Paradise, and this is a great felicity. Also Jabir Ibn Abdillah al-Ansari narrated that:
The Messenger of Allah (S) said: "The Shi’a of ‘Ali are the real victorious in the day of resurrection/rising"
“
شيعة علي هم الفائزون يوم القيامة
”
Sunni references:
• al-Manaqib Ahmad, as mentioned in:
• Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, p62
• Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, who quotes the tradition as follows: "We were with the Holy Prophet when ‘Ali came towards us. The Holy Prophet said: He and his Shi’a will aquire salvation on the day of judgment."
The "day of rising”may also refer to the day of rising of al-Mahdi (as). But in more general term, it means the day of judgment. Also it is narrated that:
The Messenger of Allah said: "O ‘Ali! On the Day of Judgment I shall resort to Allah and you will resort to me and your children will resort to you and the Shi’a will resort to them. Then you will see where they carry us. (i.e. to Paradise)"
Sunni reference: Rabi al-Abrar, by al-Zamakhshari
Furthermore, it is narrated that:
The Messenger of Allah said: "O ‘Ali! (On the day of Judgment) you and your Shi’a will come toward Allah well-pleased and well-pleasing, and there will come to Him your enemies angry and stiff-necked (i.e., their head forced up).
Sunni references:
• al-Tabarani, on the authority of Imam ‘Ali
• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p236
A more complete version of the tradition which has also been reported by the Sunnis, is as follows:
Ibn Abbas (ra) narrated:
When the verse "Those who believe and do righteous deeds are the best of the creation (Qur’an 98:7)”
was revealed, the Messenger of Allah (S) said to ‘Ali: "They are you and your Shi’a.”He continued: "O ‘Ali! (On the day of Judgment) you and your Shi’a will come toward Allah well-pleased and well-pleasing, and your enemies will come angry with their head forced up. ‘Ali said: "Who are my enemies?”The Prophet (S) replied: "He who disassociates himself from you and curses you. And glad tiding to those who reach first under the shadow of al-’Arsh on the day of resurrection.”‘Ali asked: "Who are they, O the Messenger of Allah?”He replied: "Your Shi’a, O ‘Ali, and those who love you."
Sunni references:
• al-Hafidh Jamaluddin al-Dharandi, on the authority of Ibn Abbas
• al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, pp 246-247
Then Ibn Hajar provides a bizarre commentary for the first tradition, saying:
The Shi’a of ‘Ali are the Ahlussunnah since they are those who love Ahlul-Bayt as Allah and His Prophet ordered. But others (i.e., other than Sunnis) are the enemies of Ahlul-Bayt in reality for the love outside the boundary of law is the great enmity, and that was the reason for their fate. Also, the enemies of Ahlul-Bayt were al-Khawarij and their alike from Syria, not Muawiyah and other companions because they were Muteawweloon, and for them is a good reward, and for ‘Ali and his Shi’a is a good reward!
Sunni reference:
• al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p236
And this is how Sunni scholars cope with the prophetic traditions in favor of "Shi’a of ‘Ali"! They say that they are the real Shi’a!
Let us look at one more tradition in this regard:
The Messenger of Allah said to ‘Ali: "The first four individuals who will enter the Paradise are me, you, al-Hasan, and al-Husayn, and our progeny will be behind us, and our wives will be behind our progeny, and our Shi’a will be on our right side and in our company."
Sunni references:
• al-Manaqib, by Ahmad
• al-Tabarani, as quoted in:
• al-Sawa’iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p246
From the above pieces of evidence, the word "Shi’a”is used by Allah in Qur’an for His prophets as well as their followers. Further, His blessed Prophet, Muhammad (S) has repeatedly used this word for the followers of Imam ‘Ali (as). The word Shi’a is used here in its special meaning, and moreover, it is not in plural form (Parties), rather the above verses and traditions are referring to a special party, i.e., one single party. If Shi’a meant sectarian, neither Allah would use it for His high rank prophets nor Prophet Muhammad (S) would have praised them.
However there are some verses in Qur’an which uses the plural form of Shi’a that is "Shi-ya’a”which means "Parties/groups". This is a general meaning of this term, and not the special meaning in singular form which has been given in previous examples. Of course, only one single party is accepted by Allah and the rest are severely denounced because they have separated from that unique party. So it is clear why Allah denounced "Groups/Parties/sects”(plural form) who separated from that unique group in some verses of Qur’an. There can’t be two righteous groups (with conflicting ideas) at the same time, because between the two leaders one is surely better and more qualified, and thus the claims and the motives of the other leader goes under question.
However I did not locate the exact term of "Ahlussunnah wal-Jama’ah", nor did I find "al-Wahhabiyyah", "al-Salafiyyah”anywhere in the Holy Qur’an or the traditions of the Prophet. I agree that we should follow the Sunnah of Prophet, but I would like to discover the origin of the exact term here. We Shi’a are proud to follow the Sunnah of Prophet.
However, the question is that which Sunnah is genuine and which one is not. The word "Sunnah”by itself does not serve the purpose of knowledge. All Muslims irrespective to their persuasions claim that they follow the Sunnah of Prophet (S). Please refer to the article titled "Qur’an and Ahlul-Bayt”for a detailed discussion in this regard.
It should be emphasized that the Messenger of Allah never wished to divide Muslims into groups. Prophet ordered all people to follow Imam ‘Ali (as) as his agent during his life time, and as his Caliph after him. Prophet wished everybody does that.
But unfortunately those who heeded him were few and were known as "Shi’a of ‘Ali”who were subject to all sort of discrimination and prosecution, and suffered from day one of the demise of the Mercy to Mankind, Muhammad (S). If every one (or say the majority Muslims) had obeyed what prophet wished, then there wouldn’t exist any group or school within Islam. Allah said in Qur’an:
"Hold fast to the Rope of Allah, all of you together and do not separate”(Qur’an 3:103)"
The Rope of Allah which we should not separate from, are the Ahlul-Bayt. In fact, some Sunni scholars narrated from Imam Ja’far al-Sadiq (as) saying:
"We are the Rope of Allah about whom Allah has said: ‘Hold fast to the Rope of Allah, all of you together and do not diverge (3:103)’"
Sunni references:
• al-Sawa’iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p233
• Tafsir al-Kabir, by al-Tha’labi, under commentary of verse 3:103
Thus, if Allah denounces the sectarianism, He denounces those who separated from His Rope, and not those who hold fast to it! Also some said the Rope of Allah is Qur’an. This is also true. But by looking at the following tradition narrated by Umm Salama who said:
The Messenger of Allah said: "‘Ali is with Qur’an, and Qur’an is with ‘Ali. They shall not separate from each other till they both return to me by the Pool (of Paradise)."
Sunni references:
• al-Mustadrak, by al-Hakim, v3, p124 on the authority of Umm Salama
• al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 191,194
• al-Awsat, by al-Tabarani; also in al-Saghir
• Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173
Then we can conclude that Imam ‘Ali is “the Qur’an verbatim “. That is, Imam ‘Ali is the Strong Rope of Allah also, because they (Qur’an and ‘Ali) are non-separable. In fact, there are a huge number of traditions in authentic Sunni sources where Prophet said Qur’an and Ahlul-Bayt are inseparable and if Muslims want to remain in the right path, they should stick to both of them. (Please refer to the article titled: Qur’an and Ahlul-Bayt). Therefore, one can conclude that those who separated from Ahlul-Bayt are the sectarian who divided into sects and were denounced by Allah and His prophet due to their divergence.
In fact, the opinion of majority is not a good criteria to distinguish the false from the truth. If you look at the Qur’an, you will see that Qur’an severely denounces the majority of by frequently saying that "the majority do not understand", "the majority do not use their logic", "the majority follow their whims"...
In another verse, Allah said:
"You are the best nation (Ummah) that has been raised up for the (benefit of) people. You enjoin the good and forbid the evil...”(Qur’an 3:110).
The best nation is also the Ahlul-Bayt. Let us remember that according to Qur’an, "nation”does not mean the whole people. This is even clear from the above verse that such Ummah (nation) are raised FOR benefiting the people. Thus Ummah can be only a subset of people and not the whole people. In fact one person can be a nation. Sometimes the act of a single person is worthier than the deeds of the whole nation. This was the case for Prophet Muhammad, Imam ‘Ali, as well as the case for Prophet Abraham, peace be upon them all. Qur’an states that Abraham (as) was a nation (Ummah), meaning that his deeds was more valuable than all other people. Allah stated:
"Lo! Abraham was a nation (Ummah) who was obedient to Allah, by nature upright, and he was not of the idolaters”(Qur’an 16:120)
Thus, one single individual can be a nation in the language of Qur’an. As for the Verse 3:100, it is interesting to note that some Sunni scholars have narrated from Abu Ja’far (Imam Baqir (as)) that:
Abu Ja’far (as) said about the verse ‘You are the best nation raised up for the (benefit of) people...(3:110)’: "The Members of the House of the Prophet."
Sunni references:
• Ibn Abi Hatam, as mentioned in:
• al-Durr al-Manthoor, by Jalaluddin al-Suyuti under commentary of verse 3:110 of holy Qur’an.
Also Allah mentioned in Qur’an:
"O’ you who believe! Fear Allah and be with the truthful”(Qur’an 9:119)
According to some Sunni Commentaries, "the truthful”means Imam ‘Ali (as):
Sunni reference:
• Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, two reports: one from Ibn Mardawayh by Ibn Abbas and the second from Ibn Asakir by Abi Ja’far (as).
This means that people should have feared Allah and should not have separated from Imam ‘Ali (as) after the demise of Prophet (S). This unfortunately did not happen at large, and therefore, unfortunate divisions followed it.
With respect to the world al-Siddeeq -- "The Truthful", there are many Sunni narrations in which the Messenger of Allah said:
The Truthful are three: Hazqeel (who was) the believer of the family of Pharaoh (see Qur’an 40:28), and Habeeb al-Najjar (who was) the believer of the family of Yaasin (see Qur’an 36:20), and ‘Ali Ibn Abi Talib who is the most virtuous one among them (see Qur’an 9:119)."
Sunni references:
• Abu Nu’aym and Ibn Asakir, on the authority of Abu Layla
• Ibn al-Najjar, on the authority of Ibn Abbas
• al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 192-193
In conclusion, we have shown in this article that the term Shi’a has been used in Qur’an for the followers of the great servants of Allah, and in the traditions of the Prophet for the followers of Imam ‘Ali (as). One who follows such divinely appointed Guide is safe from the disputes in the religion and has grasped the Strong Rope of Allah, and has been given the glad tiding of Paradise.
Side Comments
A Sunni brother wrote: Sunni means the one who follows the traditions (Sunnah) of the Prophet, and this is supported by the following verse of Qur’an:
Certainly you have in the Apostle of Allah an excellent exemplar (beautiful pattern of conduct) for him who hopes in Allah and the latter day and remembers Allah much. (Qur’an 33:21)
“
لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّـهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّـهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَاللَّـهَ كَثِيرًا ﴿الأحزاب: ٢١﴾
”
My comment was as follows:
1)In the above verse neither the word "Sunnah”nor any of its derivative has been used. As I mentioned earlier, Allah has used the terminology of "Muslim”in its exact form, letter by letter, in the verse 22:78. Also Allah used the word "Shi’a”again in exact form in verse 37:83 for the Prophet Abraham. However, Allah never used the words such as "Sunni”or as "Ahlussunnah”for the followers of the Prophet (S).
2)If you say we do not find such exact terminology, but we understand that the Prophet is our pattern, then one may say that Qur’an testifies that Prophet Abraham (as) was a pattern for us as well:
"Indeed, there is for you an excellent exemplar (beautiful pattern of conduct) in Abraham...”(Qur’an 60:4)
“
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ
”
Notice that in the above verse, the phrase which has been used for Prophet Abraham (as) is exactly the same as that of the previous quoted verse used for Prophet Muhammad (S). That is true for the following verse as well:
Certainly there is for you in them (Abraham and his followers) an excellent exemplar (beautiful pattern of conduct) for him who fears Allah and the last day; and whoever turns back, then surely Allah is the Self-sufficient, the Praised. (Qur’an 60:6)
“
لَقَدْ كَانَ لَكُمْ فِيهِمْ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّـهَ وَالْيَوْمَ الْآخِرَ وَمَن يَتَوَلَّ فَإِنَّ اللَّـهَ هُوَ الْغَنِيُّ الْحَمِيدُ ﴿الممتحنة: ٦﴾
”
Now please tell us if we can be called a Sunni because we follow Abraham’s traditions? Certainly Prophet Muhammad followed the tradition of Prophet Abraham, yet Muhammad (S) was never called Sunni, as that result. Similarly, Prophet Abraham followed the traditions of Prophet Noah, but he was never called a Sunni. Qur’an mentioned that he was a Shi’a of Noah.
3) The word "Sunnah”has used in Qur’an to refer to the custom of God and the way Allah conducts the affairs and the rules governing the universe (Sunnatullah). But here we are discussing the word Sunnah referred to the Prophet (S), and not the rules governing the universe. As such we are looking for the term such as "Sunnatu Rasoolillah".
4) A word XXXX can be used in two ways:
XXXXX by definition
or
XXXXX by label
All Muslims are Sunni by definition, but only a group of people, which are famous to this name, are Sunni by label. How they got such label needs to be investigated though.
Also, all Muslims are "obedient”by definition, but there is no special group among Muslims who are called "obedient". This shows that having a certain characteristic by definition does not force us to specify such characteristic in our label. In fact, in most cases (not all cases) the label is just a stereotype and does not reflect the real attributes of the holder of such label.
Sometime the label is used to allure people to specific version of something which is found in various versions, each of which is claimed to be genuine one, by different groups. As such, it wouldn’t be an intelligent practice, in general, to identify the genuineness of something with its label.
Surely, the followers of the Prophet are supposed to follow his Sunnah by definition. But were they called Sunni when Prophet Muhammad was alive? or even few years after his demise? In other words, the question to be answered is: When did the title "Ahlussunnah wal Jama’ah”come into existence in the history of Islam for a specific group of Muslims?
http://www.al-islam.org/shiite-encyclop ... and-hadith
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shivaathervedi
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shivaathervedi
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ismaili103
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ismaili103
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I don't think so there was any insult in my post, I just ask him another question.Admin wrote:both of you got deleted. This is the wrong place to insult each others. You can do this by email. When yo post, post for everyone. Do not use any harsh language ot unreasonable vocabulary. Refer to the rules of posting and respect them and you will not get deleted.
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shivaathervedi
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There were few funny exchanges and not insults. He replied in my question; "why not include names of all Imams in Punjtan paak and include name of Imam Hussains sister too."ismaili103 wrote:I don't think so there was any insult in my post, I just ask him another question.Admin wrote:both of you got deleted. This is the wrong place to insult each others. You can do this by email. When yo post, post for everyone. Do not use any harsh language ot unreasonable vocabulary. Refer to the rules of posting and respect them and you will not get deleted.
My reply was, " We consider all Imams 1-49 as Ali and Ali's name is there. Regarding Imam Hussain's sister, my question is already about Imam Hussains 2 sisters, why are 2 sisters excluded though Bibi Zainab, Bibi Umm e Kulsum and Hazrat Mohsin were also children of Mowla Ali and Bibi Fatimah. What was wrong in that argument?
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ismaili103
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Imam Hussain's name is also there. So why other 47 Imam's name are not mentioned there.We consider all Imams 1-49 as Ali and Ali's name is there
I'm not asking this question because I'm curious to know the answer. No , I'm happy with 5 names in panjtanpak. Less than five or more than five will change the name of Panjtanpak which means Five Pure Divine Entities
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shivaathervedi
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Still waiting for a reasonable answer. Where are highly educated members, scholars, intellectuals, and Admin of Heritage. Wake up and answer/debate.shivaathervedi wrote:Why Bibi Zainab, Bibi Umm e Kulsum, and Hazrat Mohsin are not included in PUNJTAN PAAK though they were also children of Mowla Ali and Bibi Fatimah, Why they were excluded any reason? This is an open question to all including Shia brothers and sisters.
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shivaathervedi
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ismaili103 wrote:Imam Hussain's name is also there. So why other 47 Imam's name are not mentioned there.We consider all Imams 1-49 as Ali and Ali's name is there
I'm not asking this question because I'm curious to know the answer. No , I'm happy with 5 names in panjtanpak. Less than five or more than five will change the name of Panjtanpak which means Five Pure Divine Entities
IF names of Bibi Zainab and Bibi Umm e Kulsum are added then it can be called 'SAT TUN PAAK' MEANS 7 PURE DIVINE ENTITIES. Sat/satiya also means TRUTH. Now 'Sutpunth' and 'Sat Tun Paak' will look syntactical.
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ismaili103
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This panjtanpak concept is not only limited to the Islam, ad we know Islam was there from the begining so same concept is also in hinduism known as "PAANCH TATWA" which includes,IF names of Bibi Zainab and Bibi Umm e Kulsum are added then it can be called 'SAT TUN PAAK' MEANS 7 PURE DIVINE ENTITIES. Sat/satiya also means TRUTH. Now 'Sutpunth' and 'Sat Tun Paak' will look syntactical
VISHNU
BHRAMA
MAHESH
DHARAM DEV
SHAKTI DEVI
both in Islam and hinduism, they have only one female entity in panjtanpak OR paanch tatwa.
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shivaathervedi
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In Hinduism PANCH TATWA means " the five great elements of nature." The whole universe is made up of these five basic elements, namely Earth, Water, Fire, Air, and Space.ismaili103 wrote:This panjtanpak concept is not only limited to the Islam, ad we know Islam was there from the begining so same concept is also in hinduism known as "PAANCH TATWA" which includes,IF names of Bibi Zainab and Bibi Umm e Kulsum are added then it can be called 'SAT TUN PAAK' MEANS 7 PURE DIVINE ENTITIES. Sat/satiya also means TRUTH. Now 'Sutpunth' and 'Sat Tun Paak' will look syntactical
VISHNU
BHRAMA
MAHESH
DHARAM DEV
SHAKTI DEVI
both in Islam and hinduism, they have only one female entity in panjtanpak OR paanch tatwa.
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ismaili103
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Above Five entities are the most important figures in hinduism.In Hinduism PANCH TATWA means " the five great elements of nature." The whole universe is made up of these five basic elements, namely Earth, Water, Fire, Air, and Space.
BTW according to the hinduism,
Vishnu lives in deep ocean , sit on the shell covered by 7 head snake ( Water )
Bhrama lives in upper atmosphere ( Space )
Mahesh enthroned at himalya ( Earth )
Shakti devi resembles power ( Fire )
Dharam dev- I don't know
According to the "Aradh" Granth by Pir Saddardin.
Vishnu is Ali
Bhrama is Mohammad
Mahesh is Hassan
Dharam dev is Hussain
Shakti devi is Bibi Fatima
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shivaathervedi
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I think one of the most important person in family of Prophet Muhammad should have been included in PUNJTAN PAAK and that is BIBI KHADIJATUL KUBRA. She was wife of Prophet. She was the first woman who accepted Islam. She sacrificed her wealth and property for progress of Islam. Who stood by Prophet through thick and thin. She was mother of Bibi Fatimah. She raised Mowla Ali as her son from childhood. She is a role model for women. She was educated and first Muslim woman involved in business. Hazar Imam has praised her in his farman.
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shivaathervedi
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So you agreed with the five basic elements PANCH TATAW ie, Earth, Water, Fire, Air, and space as I mentioned. You related them with Vishnu, Brahma, Shiva, Shakti, and Dharma.ismaili103 wrote:Above Five entities are the most important figures in hinduism.In Hinduism PANCH TATWA means " the five great elements of nature." The whole universe is made up of these five basic elements, namely Earth, Water, Fire, Air, and Space.
BTW according to the hinduism,
Vishnu lives in deep ocean , sit on the shell covered by 7 head snake ( Water )
Bhrama lives in upper atmosphere ( Space )
Mahesh enthroned at himalya ( Earth )
Shakti devi resembles power ( Fire )
Dharam dev- I don't know
According to the "Aradh" Granth by Pir Saddardin.
Vishnu is Ali
Bhrama is Mohammad
Mahesh is Hassan
Dharam dev is Hussain
Shakti devi is Bibi Fatima
Now Vishnu, Brahma, Shiva are Trimurti means one with different portfolios. Shakti is half part of Shiva and Dharma you do not know as you wrote. This theory do not fit in your equation.
For Dharma please refer to final scene of Pandavas. I quote," Yudhishtra renounced his throne. With his four brothers he set out for the Himalayas in search of Heaven. They were followed by a DOG, and that DOG at end revealed himself as DHARMA.
Regarding your second paragraph, please quote the complete part of Aradh ginan, can't figure out with only comparison of names . Mention complete part of ginan.
Similar stories are repeated in Christianty, Islam and other faithshivaathervedi wrote: I quote," Yudhishtra renounced his throne. With his four brothers he set out for the Himalayas in search of Heaven. They were followed by a DOG, and that DOG at end revealed himself as DHARMA.
Regarding your second paragraph, please quote the complete part of Aradh ginan, can't figure out with only comparison of names . Mention complete part of ginan.
Quran 18:22
They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone."
Bibi Khadija no doubt was a great soul. She was infact the Hujjatul Imam before Prophet Muhamad in Satpanth tradition which was prevalent right from the beginning upto the time of the Prophet and after of course. She was indeed the Ahl al-Bayt - a descendant of the Imams. There is an article written by Rashida Hunzai which states.shivaathervedi wrote:I think one of the most important person in family of Prophet Muhammad should have been included in PUNJTAN PAAK and that is BIBI KHADIJATUL KUBRA. She was wife of Prophet. She was the first woman who accepted Islam. She sacrificed her wealth and property for progress of Islam. Who stood by Prophet through thick and thin. She was mother of Bibi Fatimah. She raised Mowla Ali as her son from childhood. She is a role model for women. She was educated and first Muslim woman involved in business. Hazar Imam has praised her in his farman.
"Pick up any book on the history of Islam and what do we learn about Hadrat Khadijah?
�� That she was a very successful business woman who had been twice widowed
�� That she was fifteen years older than the holy Prophet MuÈammad when they
married and that she proposed marriage to him through an intermediary
�� She was the first woman to convert to Islam
However, when the trouble is taken to refer to primary sources, a very different picture emerges about Hadrat Khadijah’s status and contribution to the history of our holy Prophet and Islam.
Hadrat Khadijah was the first life-companion2 of Prophet MuÈammad MusÌafÀ’, the Chief of Messengers and the Seal of Prophets, may Allah’s peace and salutation be upon him and his progeny. She is renowned in the history of the True Religion (dacwat-i Èaqq) for her great services. Her services impacted two cycles, namely the one before the advent of the Prophet MuÈammad and the one which he inaugurated.
She was the daughter of Hadratt Khuwaylid, the son of Asad, son of cAbdu’l-cUzzÀ, son of MawlÀnÀ Qusayy. Her mother was Fatimah who was the daughter of ZÀ’idah, son of al-AÊamm, son of RawÀÈa, son of Çajr, son of cAbd, son of Ma`ÄÊ, son of c¿mir, son of MawlÀnÀ Lu’ayy. Mawlana Qusayy and Mawlana Lu’ayy are mustaqarr Imams of the fifth cycle, therefore her lineage is linked with the holy Prophet’s on her father’s side with the fourth ancestor and on her mother’s side with
the ninth ancestor. In other words, she shared the same blessed ancestry as the holy Prophet Muhammad as both their families are the direct descendants of Hadrat Ibrahim, peace be upon him.'
She is indeed deserving to be Panj tan Paak having the status of the Piratan. However the concept of Panj tan paak is shared by all the Shias, it is not confined to the Satpanth tradition only.
The rest of the Shias do not believe in the Imamat/Piratan before the Prophet. For them and indeed for us from the zaher, the Imamat began from the Prophet.
There is a difference between how the concept is understood from the general Shia point of view and the Satpanth tradition. According to general Shia point of view. The Panj tan Paak arose from the Prophet - he was the pole and hence his name is recited first.
According to Satpanth tradition, Hazrat Ali created the other four members of the group as per Ginan verse from Moman Cheetvenni by Pir Sadardeen:
to muneevar bhaaee aapannaa maathaa mubaarak nu(n) mahammad mustapha kareaa,
ane mawlaa alee te pote alee avataar;
aa seenaa mubaarak nee te hazarat bibi phaatamaa,
ane nur-chasham be tenaa hazarat emaam hasan va husen deel tthaar re...............................................................10
Brother believer, He made Muhammad Mustafa from His holy forehead, and the Lord Ali was Himself manifested as Ali. He created the blessed Lady Fatima from His holy breast, and the light of His two eyes were the blessed Imaams Hasan and Husain, who bring comfort to the heart.
This difference also explains why the daughters of Bibi Fatimah are not included in the Panj tan Paak. They did not hold any authoritative positions like Hasan and Husein and recognised as such by the general Shias. Of course Bibi Fatimah holds a special position for general Shias being the daughter of the Prophet and the wife of HA.
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shivaathervedi
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Do you consider Dharma/Religion/Satpunth as a dog?!!Admin wrote:Similar stories are repeated in Christianty, Islam and other faithshivaathervedi wrote: I quote," Yudhishtra renounced his throne. With his four brothers he set out for the Himalayas in search of Heaven. They were followed by a DOG, and that DOG at end revealed himself as DHARMA.
Regarding your second paragraph, please quote the complete part of Aradh ginan, can't figure out with only comparison of names . Mention complete part of ginan.
Quran 18:22
They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone."
In story of 7 sleepers who were Christians, no where it is mentioned that dog was Dharma.
With reference to ayat of Quran which you mentioned there is a back ground because some jews asked the question about numbers. Also Quran never compared dog as religion.
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shivaathervedi
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kmaherali wrote:Bibi Khadija no doubt was a great soul. She was infact the Hujjatul Imam before Prophet Muhamad in Satpanth tradition which was prevalent right from the beginning upto the time of the Prophet and after of course. She was indeed the Ahl al-Bayt - a descendant of the Imams. There is an article written by Rashida Hunzai which states.shivaathervedi wrote:I think one of the most important person in family of Prophet Muhammad should have been included in PUNJTAN PAAK and that is BIBI KHADIJATUL KUBRA. She was wife of Prophet. She was the first woman who accepted Islam. She sacrificed her wealth and property for progress of Islam. Who stood by Prophet through thick and thin. She was mother of Bibi Fatimah. She raised Mowla Ali as her son from childhood. She is a role model for women. She was educated and first Muslim woman involved in business. Hazar Imam has praised her in his farman.
"Pick up any book on the history of Islam and what do we learn about Hadrat Khadijah?
�� That she was a very successful business woman who had been twice widowed
�� That she was fifteen years older than the holy Prophet MuÈammad when they
married and that she proposed marriage to him through an intermediary
�� She was the first woman to convert to Islam
However, when the trouble is taken to refer to primary sources, a very different picture emerges about Hadrat Khadijah’s status and contribution to the history of our holy Prophet and Islam.
Hadrat Khadijah was the first life-companion2 of Prophet MuÈammad MusÌafÀ’, the Chief of Messengers and the Seal of Prophets, may Allah’s peace and salutation be upon him and his progeny. She is renowned in the history of the True Religion (dacwat-i Èaqq) for her great services. Her services impacted two cycles, namely the one before the advent of the Prophet MuÈammad and the one which he inaugurated.
She was the daughter of Hadratt Khuwaylid, the son of Asad, son of cAbdu’l-cUzzÀ, son of MawlÀnÀ Qusayy. Her mother was Fatimah who was the daughter of ZÀ’idah, son of al-AÊamm, son of RawÀÈa, son of Çajr, son of cAbd, son of Ma`ÄÊ, son of c¿mir, son of MawlÀnÀ Lu’ayy. Mawlana Qusayy and Mawlana Lu’ayy are mustaqarr Imams of the fifth cycle, therefore her lineage is linked with the holy Prophet’s on her father’s side with the fourth ancestor and on her mother’s side with
the ninth ancestor. In other words, she shared the same blessed ancestry as the holy Prophet Muhammad as both their families are the direct descendants of Hadrat Ibrahim, peace be upon him.'
She is indeed deserving to be Panj tan Paak having the status of the Piratan. However the concept of Panj tan paak is shared by all the Shias, it is not confined to the Satpanth tradition only.
The rest of the Shias do not believe in the Imamat/Piratan before the Prophet. For them and indeed for us from the zaher, the Imamat began from the Prophet.
There is a difference between how the concept is understood from the general Shia point of view and the Satpanth tradition. According to general Shia point of view. The Panj tan Paak arose from the Prophet - he was the pole and hence his name is recited first.
According to Satpanth tradition, Hazrat Ali created the other four members of the group as per Ginan verse from Moman Cheetvenni by Pir Sadardeen:
to muneevar bhaaee aapannaa maathaa mubaarak nu(n) mahammad mustapha kareaa,
ane mawlaa alee te pote alee avataar;
aa seenaa mubaarak nee te hazarat bibi phaatamaa,
ane nur-chasham be tenaa hazarat emaam hasan va husen deel tthaar re...............................................................10
Brother believer, He made Muhammad Mustafa from His holy forehead, and the Lord Ali was Himself manifested as Ali. He created the blessed Lady Fatima from His holy breast, and the light of His two eyes were the blessed Imaams Hasan and Husain, who bring comfort to the heart.
This difference also explains why the daughters of Bibi Fatimah are not included in the Panj tan Paak. They did not hold any authoritative positions like Hasan and Husein and recognised as such by the general Shias. Of course Bibi Fatimah holds a special position for general Shias being the daughter of the Prophet and the wife of HA.
You created more questions instead of solving the historical problem. Who are Ahl Bait? Generally Punjtan Paak are considered Ahl Bait and Bibi Khadija is not included in that.
You wrote, " She was Hujjatul Imam" means pir. Now Satpunthi consider Prophet Muhammad as Pir, so there were two pirs at a time in the same house. There should be one recognized Pir at a time. Just to prove your point you are coming up with new items and confusing readers, this is not helpful. Can you quote in which Satpunthi book or ginan Bibi Khadija is mentioned as a Pir.
On one side you wrote," The Punjtan Paak arose from the Prophet, he was a pole" and at same time you are giving example that Prophet was created from Head/face of Ali. It is like a Brahman cast wise says he was created from the face of Brahama.
When Bibi Fatima holds a high esteem and respect. Why not her daughters? I am not disrespecting her but religiously she was also not authoritative. But Bibi Zainab played an extra ordinary role after and during the event of Karbala. She was one of the most courageous woman in Islamic history.
Ahl-al Bayt are not confined to Panj tan paak only. They extend to the progeny of the Prophet through Fatimah and the descendants of Imams prior to the Prophet:shivaathervedi wrote: You created more questions instead of solving the historical problem. Who are Ahl Bait? Generally Punjtan Paak are considered Ahl Bait and Bibi Khadija is not included in that.
You wrote, " She was Hujjatul Imam" means pir. Now Satpunthi consider Prophet Muhammad as Pir, so there were two pirs at a time in the same house. There should be one recognized Pir at a time. Just to prove your point you are coming up with new items and confusing readers, this is not helpful. Can you quote in which Satpunthi book or ginan Bibi Khadija is mentioned as a Pir..
“Lo, Allah preferred Adam and Noah and the family of Abraham and the family of Imran above all creatures. They were descendants one of another.” (Holy Qur’an, 3:33-34)
There is an article on Ahl al-Bayt on the first page of this thread.
There weren't two Pirs. Prophet Muhammad became the Pir after the death of Bibi Khadija.
For reference, please read the article by Rashida Hunzai at:
https://shanetajallinqr.files.wordpress ... hunzai.pdf
Nobody in this forum is confused by my posts except those without intellects!
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shivaathervedi
- Posts: 1107
- Joined: Mon Feb 01, 2016 10:39 pm
It has nothing to do with faith of any one, only a historical and a literal debate.
Puntan Paak is a Persian phrase and is not an Arabic phrase.
The phrase Punjtan Paak is not used in Quran and in Hadiths as it is.
Historically this phrase was not available in Islamic literature before event of Karbala. This phrase was injected after when mostly Persians converted to Islam and considered Imam Hussain as truthful Imam and mazlum.
Puntan Paak is a Persian phrase and is not an Arabic phrase.
The phrase Punjtan Paak is not used in Quran and in Hadiths as it is.
Historically this phrase was not available in Islamic literature before event of Karbala. This phrase was injected after when mostly Persians converted to Islam and considered Imam Hussain as truthful Imam and mazlum.
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shivaathervedi
- Posts: 1107
- Joined: Mon Feb 01, 2016 10:39 pm
kmaherali wrote:Ahl-al Bayt are not confined to Panj tan paak only. They extend to the progeny of the Prophet through Fatimah and the descendants of Imams prior to the Prophet:shivaathervedi wrote: You created more questions instead of solving the historical problem. Who are Ahl Bait? Generally Punjtan Paak are considered Ahl Bait and Bibi Khadija is not included in that.
You wrote, " She was Hujjatul Imam" means pir. Now Satpunthi consider Prophet Muhammad as Pir, so there were two pirs at a time in the same house. There should be one recognized Pir at a time. Just to prove your point you are coming up with new items and confusing readers, this is not helpful. Can you quote in which Satpunthi book or ginan Bibi Khadija is mentioned as a Pir..
“Lo, Allah preferred Adam and Noah and the family of Abraham and the family of Imran above all creatures. They were descendants one of another.” (Holy Qur’an, 3:33-34)
There is an article on Ahl al-Bayt on the first page of this thread.
There weren't two Pirs. Prophet Muhammad became the Pir after the death of Bibi Khadija.
For reference, please read the article by Rashida Hunzai at:
https://shanetajallinqr.files.wordpress ... hunzai.pdf
Nobody in this forum is confused by my posts except those without intellects!
According to ayat e Tatheer 33/33, Prophet declared that 5 Pure Entities are Ahl e Bait and not as you described.
You wrote," Prophet became Pir after death of Bibi Khadijah." Prophet became Rasul at age of 40, now as Sutpunthis consider Prophet as Pir so again there were 2 Pirs living under the same roof because Bibi was alive till Prophet turned 53. Or admit for 13 years Prophet was not a Pir, BUT A WAITING PIR.
I think according to your illogical logic you deduced 1+1=1
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ismaili103
- Posts: 542
- Joined: Wed Mar 20, 2013 1:40 am
I referred you to articles on the first page of this thread. You have not read them. One of the article states about Imam Jaffer as-Sadiq:shivaathervedi wrote: According to ayat e Tatheer 33/33, Prophet declared that 5 Pure Entities are Ahl e Bait and not as you described.
You wrote," Prophet became Pir after death of Bibi Khadijah." Prophet became Rasul at age of 40, now as Sutpunthis consider Prophet as Pir so again there were 2 Pirs living under the same roof because Bibi was alive till Prophet turned 53. Or admit for 13 years Prophet was not a Pir, BUT A WAITING PIR.
I think according to your illogical logic you deduced 1+1=1
"When asked by a questioner, ‘Give me a proof from the Book of God to establish the dictum that the ‘progeny’ of Muhammad are specifically the members of his house, as distinguished from others’, the Imam replied:
“Very well, God, and He is the most truthful of speakers, said: ‘Lo! God preferred Adam and Nuh and the family of Ibrahim and the family of Imran above all his creatures.” [3]
And then the Imam clarified who the people were that were thus chosen and said:
“They were descendants one of another; and God is Hearer and Knower. [4] ‘And it is impossible to be of the progeny of the Prophet except through direct descent’.”[5]
Imam Ja’far as-Sadiq has thus unequivocally declared that only the progeny of Prophet Muhammad through direct descent are the Ahl al-Bayt."
Prophethood and Piratan have no relationship. If the Prophet became the Prophet, it does not follow that he also became the Pir at the same time. The Pir is only appointed after the death of the existing Pir who remains the Pir for lifetime. Hence Prophet Muhammad would have been appointed after the death of Bibi Khadija.