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Issue #1 2010
The Ahlul Bayt (AS) are an integral part of Shia Islam. In this issue we discuss various Hadith regarding these holy personalities. It is essential to understand who they are and what their status is. It is our belief as shia that we will be greeted by them on our death, they will visit us in Barzakh, they are the meezan or the scale and they will help us cross the seerat into heaven where we will join them.
conscientious pure one who worship Allah through prayer, fasting, prostration, speaking of His Glory and the acknowledgment that He is the only Lord. They perform prayers, perform Hajj and fast."
H , Ch. 111, h 7
Al Kafi , H Ch. 111, h 10
Illustration 1: Allah created the Noor of the Prophet first and split it into the Noor of the Ahlul Bayt
Al-Husayn has narrated from (Muhammad) ibn ‘Abdallah from Muhammad ibn Sinan from al-Mufaddal from Jabir ibn Yazid who has said the following. "Abu Ja‘far (a.s.) said to me, ‘O Jabir, the first thing that Allah created was Muhammad (s.a) and his offspring who are the rightly guided guides. They existed in ’Ashbaah (form ) of light in the presence of Allah." I then asked, "What is ’Ashbaah?" The Imam (a.s.) said, "It is the shadow of light, the lighting bodies without the spirit. It was supported by one spirit which is the Holy spirit. In that state he and his offspring worshipped Allah and for this reason He created them forbearing scholars,
from Sahl ibn Ziyad from Muhammad ibn Ali ibn Ibrahim from Ali ibn Hammad from alMufaddal who has said the following. "I asked abu ‘Abdallah (a.s.), "How did you exist when you existed in the shadows?" The Imam (a.s.) said, "O Mufaddal, we were in the presence of our Lord and there was no one else in the green shadow. We would speak of His Glory, Holiness, ack-nowledge Him as the Lord and speak of His Majesty. There was no angel even of the ones Dua Nudba close to Allah or a living being And said: "I and Ali except us in are (one basic root His presence of) a tree, and the until He rest of mankind are decided to from various trees” create all things. He then created whatever He wanted, in the He wanted of the angels and others. The knowledge of that then came to us."
Al Kafi H 499, Ch. 13, h 5
Ali ibn Muhammad and Muhammad ibn al-Hassan have narrated from Sahl ibn Ziyad from Muhammad ibn alHassan ibn sham?? From ‘Abdallah ibn ‘Abd al-RahmanalAsamm from
which there is a lamp placed in a glass. The glass is like a shining star which is lit from a blessed olive tree that is neither eastern nor western. Its oil almost lights up even though it has not been touched by the fire. It
stands for Imam alHassan (a. s.) and the glass stands for Imam al-Husayn (a.s.). The shining star stands for the Holy lady Fatima (a.s.) who shines among the ladies of the world. The blessed olive tree stands for
His light who ever He wants’ means that Allah guides through the Imams whomever He wants." About ‘God uses various metaphors’ I said, "Or it (the deeds of the unbelievers) are like the darkness of a deep,
[38:71] When thy Lord said unto the angels: Lo! I am about to create a mortal out of mire, [38:72] And when I have fashioned him and breathed into him of My Spirit, then fall down before him prostrate, [2:31] And He taught Adam all the names, then showed them to the angels, saying: Inform Me of the names of these, if ye are truthful. [2:32] They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise. [2:33] He said: O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and which ye hide. [38:73] The angels fell down prostrate, every one, Illustration 2: In this series of ayats we see man created from mire, angels and jinn from smokeless fire [38:74] Saving Iblis; he was scornful and became one and the Ahlul Bayt from Noor and they are the exalted of the disbelievers. ones [38:75] He said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands? Art thou too proud or art thou of the high exalted? [2:35] And We said: O Adam! Dwell thou and thy wife in the Garden, and eat ye freely (of the fruits) thereof where ye will; but come not nigh this tree lest ye become wrong-doers. ‘Abdallah ibn alQasim from salih ibn Sahl al-Hamadani who has said that abu ‘Abdallah (a. s.) has said the following about the verse of the Holy Quran below. "God is the light of the heavens and the earth. A metaphor for His light is a lantern in is light upon light. God guides to His light whomever He wants. God uses various metaphors. He has the knowledge of all things." (24:35) The Imam (a.s.) said that the lantern metaphorically stands for the Holy lady, Fatima (a.s.), the lamp Prophet Abraham. Neither eastern nor western means not Jewish nor Christian. ‘Its oil almost lights up’ means that it almost bursts up with knowledge. ‘Light up on light’ means that there will one Imam after the other Imam (a.s.) ‘God guides to stormy sea with layers of giant waves, covered by dark clouds. It is darkness upon darkness whereby even if one stretches out his hands he can not see them. One can have no light unless God gives him light. (24:40)
H 350, Ch. 22, h 5
His reality has worn out the ability of sight and His Own- self has uprooted the (spreading) vines of imaginations. Whoever tries to describe Allah has thought of Him as limited and whoever considers Him limited he has enumerated Him and whoever enumerates Him he has invalidated His eternity.
way leading to Him. He made us His treasurers in the heavens and on earth. Through us the trees give fruit and the fruits ripen and the canals flow. Through us the skies send rain and plants grow on earth. Through our worship Allah is worshipped and were we not there Allah would not have been worshipped." [5:15] O People of the Scripture! Now hath Our messenger come unto you, expounding unto you much of that which ye used to hide in the Scripture, and forgiving much. now hath come unto you light from Allah and plain Scripture, [Pooya/Ali Commentary 5:15] "Hide" implies both suppression or concealment and distortion or misinterpretation, which the Jews and the Christians employed to deny the prophethood of the Holy Prophet; and "you" refers to them and their forefathers. In their books there were many clear prophecies of the advent of the Holy Prophet, but they changed some and
Existence of things
All things have four 'realities'. You see a thing, you conceive it in your brain, you write down its name and you say its name. Allah cannot be seen and cannot be comprehended. The Ahlul bayt were the first ones to call Allah 'Allah' and the first ones to write down the name 'Allah'.
H 357, Ch. 23, h 5
Muhammad ibn abu ‘Abdallah ibn Muhammad ibn Isma‘il has narrated from al-Husayn ibn alHassan from Bakr ibn Salih from al-Hassan ibn Sa‘id from alHaytham ibn ‘Abdallah from Marwan ibn Salih who has said that Imam abu ‘Abdallah has said the following. "Allah created us and made it well. He gave us our form and formed it well. He made us His eyes among His servants and His speaking tongue in His creatures. He made us His open hands over His servants with kindness and mercy. He has made us his face through which He is approached and his door that shows the
disguised others. There were also other truths, concealed by them, which have been again revealed in the Quran, omitting those which pertained to the particular age of their earlier prophets, and were not needed for mankind any more. The "light" stands for that light about which the Holy Prophet had said: "I and Ali are of one and the same light which Allah created as the first creation." Kitabun mubin refers to the samit (silent) as well the natiq (speaking) QuranMuhammad and ali
Muhammad. Through the Holy Prophet and his Ahl ul Bayt and the Quran Allah guides those who follow His pleasure to the path of peace, out of darkness into light, by His will (bi-idhnihi). [5:55] Your guardian can be only Allah; and His messenger and those who believe, who establish worship and pay the poordue, and bow down (in prayer). [Pooya/Ali Commentary 5:55] All the commentators unanimously hold, as Qushaji admits in the Sharh al Tajrid on the subject of imamat, that this verse refers to Ali when he gave his ring
to a beggar while bowing down in the course of his prayers. Nasa-i has also recorded this tradition in his Sahih AnNisaai, and so has the author of Al-Jaame Bayn al Sihah al Sittah (corroboration of the six authentic books) in discussion of the commentary on al Maidah, and so does Thalabi in his Tafsir Kabir, and al Balkhi in his Yanabi has copied it from Ahmad bin Hanbal's Musnad, vol. 5, margin of p. 38. Please refer to the commentary on this verse in Wahidi's book Asbab al Nuzul (the circumstances of descent) which contains the tradition related by Ibn Abbas. Al Khatib has recorded the tradition in Al Muttafiq, and Ibn Marduwayh and Abu Shaykh in their Musnads. It is mentioned in Kanz al Ummal, vol. 6, p. 391, tradition no. 5991. In Ghayat al Maraam, chapter 18, there are twenty four traditions from sources other than the Ahl ul Bayt, all supporting the above statement about the descent of this verse. In this verse the word wali has been
used in the meaning of guardian or master or who holds authority superior to others. Please refer to the origin of the word wali in Sihah or Mukhtar al Sihah or any other good dictionary. The lexicographers have explained that he who manages the affairs of and exercises authority for another person is the wali of that person. This verse, therefore, means that those who manage the affairs of the people (mankind) are superior to all men, and certainly they are Allah, His messenger, the Holy Prophet, and Ali, who possesses all the qualifications enumerated in this verse. Allah has simultaneously confirmed His wilayah (superior authority), that of His prophet and his wali (Ali) in unbroken succession. Allah's wilayah is universal, so likewise, the wilayah of the Holy Prophet and his wali (Ali) must be so. [2:257] Allah is the Protecting Guardian of those who believe. He bringeth them out of darkness into light. As for those who
disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein. [Pooya/Ali Commentary 2:257] Wali literally means "be close to or stand immediately by" - a nearness or contact between two objects without any intermediary. It is used to refer to such closeness as exists between brothers, friends, neighbors and helpers. A master is also called wali because of his hold over his slaves - the hold brings the slave close to the master. Any one who exercises authority becomes a wali of those over whom the authority is exercised; therefore, a guardian, an administrator or a ruler is also called wali. Here, it means that Allah is the nearest authority over the faithful; and the false gods the authorities over those who disbelieve, and who push them into hell for ever. Nur means the light of the faith or the true awareness about Allah and firm conviction in His
authority. Zulumat means the darkness of the disbelief in Allah or the ignorance and uncertainty about Allah. Conclusion Allah has created men from mire, jinn and angels from smokeless fire. The noor of the ahlul bayt was created first. Everything else was created in their love. Allah cannot be seen nor can He be comprehended. We can only write His name and speak His name. The Ahlul Bayt were the first to speak and write Allah. They were the ones to do His tasbeeh for thousands of years. The angels learned how to praise Allah by observing the Ahlul Bayt. When Adam was created Allah taught Adam and the angels all the names. On being tested Adam could identify the names of the noor of the Ahlul Bayt however the angels were unable to deduce this. Allah then chose Adam as His caliph on earth and in obedience of His command the angels fell in prostration. Iblis didn't and by Allah's mercy is allowed to live till the day of judgment.