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Reciting the merits of
Imam Ali (as)
--- Keeping the
Affairs of the
AhlulBait (as) Alive

Imam Sadiq(as) asked one
of his companions:
تلق لاق نوثدحتت و نوسلت لاق
كلت نإ لاق معن كادف تلعج
نم ونإ انرمأ اويحأف اهبحأ سلالا
لثم ونم جرخف هدنع انركذ وأ انركذ
ول و وبونذ ول لا رفغ بابذلا حنج
رحبلا دبز نم رثكأ تناك

"Do you (Shia) sit together
and speak (about us)?"

The companion replied,
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"Yes, my master!"

Imam Sadiq(as) said:

I love your gatherings. Keep
our affairs alive. May Allah
have mercy on those who
keep our affairs alive.

Allah will forgive the sins of
those who talk about us,
hear about us, and cry for us
even as little as the (width of
the) wings of a fly, even if
their sins are greater than
the foam in the seas.

Source: Basharat ul Mustafa
Le Shiyyat e
Hadees.1 / Thawaab Al-
`Amaal, pg. 223

Muhammad (saww)
ordered by Allah
(swt) to recite the
merits/virtues of
Imam Ali (as)

Imam Muhammad Baqir (as)
narrates from the Holy
Prophet Muhammad

لا قو يل ع لز ن لي ئب ج نا
: ان الله يأمرك أن تقوم
بأ ن ب يل ع لي ض ف ت ب
ىل ع اب ي ط خ ب لا ط
ك باحص أ نم اوغ ل ب ي ل
رمأ يو كن ع كلذ هدع ب
ام ع مس ت نا ةك ئل لا ع ي ج
كي لإ يحو ي لاو ، هر كذ ت
ف كف لاخ نم نا دم م ا ي
كعا طأ نمو ران لا و ل ف هر مأ
. ةن لا و ل ف ( ب ن لا رمأ ف
) و لآو و ي ل ع لا ىل ص
ةلص لا ب يدان ي ا يدان م
سان لا ع مت جا ف ، ةع ماج
ل ع ت ح ب ن لا جر خو
لك ت ام لوأ نا كو ب ن لا م
نم لا ب ذو عأ : و ب
لا مس ب مي جر لا ناطي ش لا
. مي حر لا ن حر لا : لا ق ث
ا نأو ي شب لا ا نا سان لا اه يا
، ي ملا ب ن لا ا نأو ر يذن لا
ز ع لا نع مكغ ل ب م ا نأ
نم و م ل ل جر رمأ ف ل جو
و ىو ، يمد نم و مدو يم ل
يذ لا و ىو ، مل ع لا ةب ي ع
ة ملا هذى نم لا و ب جت نا
لو تو هاذ ىو هاف طص او ، ها
ن ل ض ف ، ها يإو ن ق ل خو
و ل ض فو ة لاسر لا ب
، ن ع غ ي ل ب ت لا ب
مل ع لا ةن يدم ن ل ع جو
، باب لا و ل ع جو
و ل ع جو مل ع لا نزاخ
ماك حلا و ن م سب ت ق لاو
هر ما نا بأو ةي صو لا ب و ص خو
ف لزأو و توادع نم فو خو
و ت ع ي ش ل رف غو هلاو ن ل
، وأمر لنا س جمي عا
ل جو ز ع و ناو ، و ت عاط ب
ن ادا ع هادا ع نم : لوق ي ،
نمو ، نلاو هلاو نمو
نمو ، ن ب ص ا ن و ب ص ا ن
نمو ، ن ف لاخ و ف لاخ
هاذأ نمو ، ناص ع هاص ع
ناذآ و ض غ بأ نمو
و ب حأ نمو ، ن ض غ بأ
، ندارأ هدارأ نمو ، ن ب حأ
هر ص ن نمو ، نداك هداك نم
. نر ص ن
وب مكرمآ ام اوعسا سانلا اهيأ اي
لا باقع مكفوخأ ناف ، هوعيطأو
، نم تلمع ام سفن لك دت موي
دوت ءوس نم تلمع امو ارضم يخ
مكرذيو اديعب ادمأ ونيبو اهنيب نأ ول
وسفن لا

Jibraeel came to me and

Allah has ordered you to give
a speech about All bin Abi
Taleb's virtues in front of
your companions so that
they can narrate it to others.
Allah has ordered all of the
angels to listen to your
speech. Allah says that
those who disobey you by
not following Ali will go to
Hell, and those who obey
you will be rewarded with

So the Prophet(saww) called
for Salaat and when people
gathered, the Prophet(saww)
went on the Mimbar and he
started by saying:


O people! I am the bearer of
glad tidings and I am the
Warner. I am the Prophet
from Makkah.

Allah has ordered me to tell
you about a man whose
flesh is from my flesh and
whose blood is from my
blood. He is the keeper of
knowledge. He is the one
whom Allah chose from this
nation and appointed as the

Allah has created the two of
us together. Allah elevated
me above all people by
honouring me with
prophethood and Allah
elevated him above all
people by appointing him as
my successor.

Allah made me the city of
knowledge and made him
the door. Allah chose him as
the keeper of knowledge with
which he defines the rules.

Allah has chosen him as my
successor and Allah has
revealed his status to

Allah has warned his
enemies and Allah has
brought his followers closer
to Himself.

Allah has forgiven his Shia
and Allah has ordered all of
the people to obey him.

Allah says that those who
are against Ali are against
Allah and those who disobey
Ali disobey Allah. Those who
hurt Ali hurt Allah and those
who hate Ali hate Allah.
Those who love Ali love
Allah and those who desire
Ali desire Allah. Those who
conspire against Ali conspire
against Allah and those who
support Ali support Allah.

O people! Listen to my
orders and obey me. I am
warning you of Allah's

"(Remember) the day when
every soul shall find present
whatever it has done of good
and whatever it has done of
evil; it will wish there might
be a wide interval between it
and that (evil), Allah warns
you to beware of Him; and
Allah is affectionate to His
faithful servants" (3:30).

Then the Prophet(saww)
took the hand of the
Commander of the Believers,
Ali bin Abi Taleb(as), and

O People! He is the Master
of the Believers and he is
Allah's decisive argument on
His entire creation. Ali is the
fighter of the Kafers.

O Allah! I have announced it!
And these are Your slaves
and You have the power to
reform them, so reform them
with Your Mercy, for You are
the most merciful.

I seek forgiveness for myself
and for you, O people.

Then the Prophet(saww)
descended the Mimbar.

Jibraeel came to the
Prophet(saww) and said to

Allah conveys His Salaam to
you and says, "I will reward
you for what you have
announced. You have
fulfilled your duty of
prophethood. You have
advised your nation. You
have pleased the believers
and you have constrained
the Kafers. O Mohammad!
Your cousin will be made to
suffer and people will suffer
with him. O Mohammad! Say
at all times, 'Praise be to
Allah, Lord of the Worlds.
And soon those who deal
unjustly shall know as to
what an evil turning they
shall be turned' (26:227).

Source: Basharat ul Mustafa
Le Shiyyat e
Murtuza, Chapter 2, Hadees
52 / Amaali of Sheikh
Mufeed 76,346
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The Ahle Bayt (a.s.) In the words of Imam Husain (a.s.)
Among the fundamental tenets of Islam is the complete and comprehensive subservience to the
Prophet (s.a.w.s)’s progeny i.e. the Ahle Bayt (a.s.). The Prophet’s assertion in this regard, bears
ample evidence to this doctrine.
“I leave in your midst two important legacies viz. the Book of Allah (Quran) and my progeny,
Ahle Bayt (a.s). I f you fasten on to them firmly after me, you shall never be deviated. These
two shall never separate (from each other) until they meet me at the fountains of Kauthar.”
The authenticity of this tradition is firmly established so as to dispel the need for references. It
clearly purports that adherence to the Quran and Ahle Bait (a.s.) alone will save a Muslim from
the pitfalls and protect him from the clutches of Satan. An important criteiron for complete
obedience and subservience however, is that one be closely acquainted with the true leaders. For,
to expect that level of obedience without proper recognition is both irrational and unreasonable.
However, where the Ahle Bayt (a.s.) are concerned, one pertinent point that needs to be
addressed is whether we are capable of totally comprehending their venerable station (on our
own). Imam Sadiq (a.s.) proclaims,
“Their intellect can never grasp (the Imam) and reflections will fall short of comprehending
(Usool al-Kali, vol. 1, Kitab al-Hujjah)
Notwithstanding his phenomenal advancement, man is totally mystified and baffled when it
comes to understanding the exalted position of the divinely guided Imams ((a.s.)). Their august
position is impossible for man to perceive employing his own limited powers of perception.
However, it would become much easier to discern their status in the light of tradition from
infallible Imams (a.s.) themselves. Traditions from Imam Hussain (a.s.) in this regard are most
fascinating providing us with an invaluable insight.
Imam Sadiq (a.s.) narrates thus
“Some men approached Imam Hussain (a.s.) beseeching ‟0 Aba Abdillah! Enlighten us with
your virtues through which Allah has made you eminent‟ Imam (a.s.) warned,
“You will not be able to understand these merits nor do you have the capacity to digest them.‟
However they persisted in their demands till Imam (a.s.) relented and said „Okay, you consider
yourselves capable of comprehending our position, then one of you may stay with me while the
other two may stand at a distance. I will relate our virtues to the one with me. I f he is indeed
able to grasp it I will willingly repeat it before the others.‟ In accor ance with Imam (a.s.)‟s
request, two persons distanced themselves while one of them remained with Imam (a.s.). Imam
(a.s.) then began enumerating the superiority of the Ahle Bayt (a.s.), so much so that that man
was stupefied. His countenance changed dramatically, turning pale, shock and disbelief
written all over it. Later when his companions inquired front him, he, in his bewilderment,
could evoke no response.”
(Al Kharaaej wa al-Jaraeh, vol.2 page 795 by Qutbuddin Raawandi, Muntakhab al- Basaaer,
108 by Saffar and Ishaat al-Hudaat, vol 5 p 194 hadis 34 by Shaykh Hurr Aamili )
Imam Sadiq (a.s.) relates another tradition that echoes the one above
“A person approached Imam Hussain (a.s.) requesting him „Enumerate for me those virtues
that Allah (the Glorified) has specifically bestowed on you.‟ Imam (a.s.) cautioned, You shall
find it difficult to digest our virtues. However that man did not desist and I mam (a.s.) yielded
to his demands by narrating only one tradition. Imam had not vet finished with his narration,
that the man‟s condition metamorphosed radically and his hair and beard turned completely
white. Immediately, he was made to forget that tradition. Later Imam (a.s.) said, I t was only
with mercy that my narration was erased from his memory.”
(Al Kharaaej vol 6 page 795, Behaar al Anwaar vol 25 page 379 Had. 27, Ishaat al-Hudaat,
vol. 5 page 195 Had. 35)
The conclusion from the above traditions is evident. The Ahle Bayt (a.s.) and their virtues are
beyond human intellect. Indeed man can only fathom them with Allah’s mercy. Not surprisingly
then, Imam Sajjad (a.s.) has claimed,
“I am afraid that if I reveal (to you) the treasures of my knowledge, you may declare my
murder to be admissible.”
This is precisely why Imam (as.) has declared
“Short of Godhood, you may attribute us with anything.”
Habib b. Mazaahir (may Allah illumine his countenance) inquired from Imam Hussain (a.s.)
“In what form did you exist before the creation of Hazrat Adam (a.s.)?”
Imam (a.s.) replied:
“We existed in shadows of light hovering near the Arsh (Allahs‟ throne). We were the ones
who parted to the angels the method of glorification of Allah and His worship and His
(Behaar al Anwaar, v.60, p. 311)
Imam Baqir (a.s.) narrates from Imam Hussain as who recounts
“In his farewell Hajj, the Prophet (s.a.) after performing all the necessary rituals of Hajj,
mounted on his steed and declare, „None shall enter the Paradise save a Muslim.‟ This
prompted Abu Zar Ghafari(r.a.) to ask the Prophet (s.a.) „O Messenger of Allah(s.a.)! Tell us
what is Islam? Holy Prophet (s.a.) elaborated,‟
„Islam is devoid of any robe but the robe of piety and self-restraint. Modesty is its splendour.
Waraa and abstinence are its criteria. (warra means to practice abstinence even in one‟s
thoughts or at least to make an attempt in that direction). Religion is its perfection while
action is its consummation. Every structure necessitates a foundation and the love of Able Bait
(a.s.) is the foundation of I slam. A structure is as good as its foundation. For an insipid
„foundation will spell imminent collapse for the structure.”„
(Ibid. v.68, p. 281, narrating from Al-Mahaasin by al-Barqi ).
1. Aban b. Taghlab narrates from Imam Husain (a.s.) who said,
“One who loves the Ahle Bayt is from the Ahle Bayt.”
Incredulously I asked Imam
“From the Ahle Bayt?!”
Imam (as.) reiterated thrice emphatically,
“Yes, from us, the Ahle Bait! Certainly the one who follows us is from us.”
(Nuz’ah al-Naaair via Tanbeeh al-Khaatir, p. 58, H 19)
This tradition explicitly states that love for the Ahle Bayt (a.s.) is a necessary, but not a sufficient
condition for being accounted among them. Love apart, one’s deeds must also mirror their deeds.
1. Imam Hussain (a.s.) narrates,
Arabic Text
“Love of the Ahle Bayt (as) sheds sins like the gust of wind sheds leaves from the trees. Then
one who claims to be our friend must don the garb of piety and virtue and repeatedly seek
forgiveness from Allah with contrition. Inshallah, his sins will be pardoned”
(Footnotes of Taarikh Ibn Asaakir, p. 159).
1. The Chief of the Martyrs, Imam Husain (a.s.) declares,

“Enjoin on yourselves the love of Ahle Bayt for only our adherent will receive our
(Ehqaaq al-Haqq by Qaazi Noorullah Shustari, v.11,091)
All the above mentioned traditions are unequivocal in their suggestion. They reiterate in no
uncertain terms that only strict adherence to the Ahle Bayt (a.s.), in both letter and spirit, will
merit any kind of intercession on the Day of Judgement.
Imam Hussain (a.s.) elucidates,
“By Allah? Poverty, deprivation, indigence and martyrdom afflict our Shias faster than wild
horses and a raging storm”
(Behaar al-Anwaar, v. 67, p. 246)
This tradition asserts that claims of proximity to the Ahle Bayt by no means entail automatic
immunity from misfortune and adversity. Rather, a Shia should be equipped for calamities.
Forsurely, adversity is the acid test of a person’s faith and separates the wheat from the chaff.
Besides, sufferings and calamities are the factors underlying true friendship and devotion.
Traditions also echo this sentiment thus,
“Every misfortune guises love.”
However, that is not to say that being a Shia is a precursor for perpetual misfortune. No, a Shia
may also get a taste of the finer things in life like wealth, riches and other comforts, if Allah so
wishes. As Quran proclaims,

Imam Hussain (a.s.) reminisces,
“In the Prophet‟s era, we used to identify the hypocrites by their animosity towards Ali and his
children (a.s.).”
(Uyoono Akhbaar al-Reza, vol. 2, page 72, by Shaykh Sadooq r.a.).
Indeed, it is ironical how the Ahle Bayt (a.s.) despite their perfection and infallibility had to
counter such severe hostility and oppression from the Ummah. Imam Hussain (a.s.) also wonders
“I am unable to comprehend why the people oppose us and despise us while certainy we are
the edifice of mercy; the tree of Prophethood and the mines and treasures of knowledge”
(Nuz’ah al-Naazir, p. 85)
But what lead to this malice and hatred? When were the seeds of this hostility sown and where
were they nourished? Replies to these questions are unfolded on the day of Ashoora, when Imam
Hussain (a.s.) beseeches the enemy and demands from them the reason for their enmity and
viciousness. His blood-thirsty adversaries reply succinctly:
“Because of hatred for your father Abi Talib (a.s.)”
Imam Zamana (a.tfs) has articulated this sense of hostility against Ali (a.s.) in Dua-e-Nudbah
with stirring melancholy,
“And after the Prophet, Ali was a guidance from deviation, a light from (blinding) darkness,
the strong cord of Allah and His right path. His proximity in ties of relationship with the
Prophet is unparalleled and his stature in religion is without precedent. And none can emulate
him in his virtues. He treaded the path treaded by the Messenger of Allah, may bless them
both and their progeny And he contended on (the basis of) interpretation and he was not
distracted from the way of Allah by the accusation of any accuser. I ndeed he spilled the
blood of the Arabian warriors, slew their valiant fighters and vanquished their wolves. As a
result, their (the Meccan idolators) hearts were filled with malice and animosity due to the
battles Badr, Khaiber, Hunain, etc. Then, the Ummah was adamant on his detest, gathered to
cut all relations with him and take revenge from his children. Till such a time that he killed
the violators of allegiance, the unjust and the renegades (i.e. in the battles of Siffin, Naharwan
and J amal). And when his life term was about to end, the most accursed wretch from the last
era, following the one of the earlier era (referring to Qedaar Bin Salaf the murderer of the
she-camel of Allah, the miracle of Prophet Saaleh), martyred him.”
(Extracts from Doa-e-Nudbah).