The Greatness of the
Holy Ahlul Bayt (A.S.)
Who
are Household of the Holy Prophet (S.A.W)?
The Holy Book tells us about the Words of Allah, the Great and Almighty,
concerning them:
" Allah only desires to keep away uncleanness from you, O members of the
House! and to purify you a (thorough purification)." (XXXIII:33)
It is a virtue for them. No one of all people has this virtue. There is
no dignity more precious than keeping away uncleanness from them and
purifying them from all defects, that is the purifying which the Most
kind (Allah) likes for them with His care, and it is not limited to a
certain uncleanness or from a certain thing. So, it implies general
purifying from every defect and sin.
From this holy verse, we conclude the infallibility of the members of
the Prophetic House (Ahlul-Bayt), because every sin is uncleanness and
committing sins does not agree with their keeping away from them and
their purification from them, so, they are, according to this verse
purified from uncleanness and sins. Is infallibility a thing behind
this?
Yes, all importance is in the concerned persons with this virtue which
no one of the community had, except them. Does this virtue concern those
who were in the House when the above- mentioned Holy Verse came down or
does it concern every one who belonged to the most purified Prophet
because of a certain affinity or ancestry?
If the second question is accepted, then the reality opposes it, because
some of the Prophet's wives disobeyed him, and no uncleanness is greater
than this disobedience. So, certainly his wives are not concerned with
this virtue. Also some of those who belonged to the Prophet because of
ancestry committed grave sins and crimes, and it is not right that
Allah, the Almighty, wants to do a thing by the creation will, (1) but
the thing does not happen. As it is impossible that Allah wants to
create a thing and the thing does not happen, so all the Prophet's wives
and all the Hashimites are not included in the foregoing verse, because
the women and the Hashimites might commit what conflicts with
purification, besides no one has said that all his wives and all the
Hashimites were infallible. And if the intended meaning in the verse was
the legal will, then no sense would the will of purification concerning
the members of the House (Ahlul-Bayt) have because Allah, the Exalted,
wants it from all people. As the verse concerns the outstanding merit of
Ahlul-Bayt, it indicates that the creation will is confined to them.
Then the legislation will is related to the acts of creatures, while the
verse concerns the act of Allah. Therefore, if the verse was related to
the legislation will, He (Allah) would say:" Go and purify yourself."
So, there is no doubt that the concerned persons in the verse are those
who have been mentioned in the first question, namely the intended
meaning of the verse refers to certain people, and they were those who
were in the House of our master Mohammed, may Allah bless him and his
family, where he covered them and himself with his cloak (kisa'). So,
the verse was sent down to them and concerning them. They were `Ali,
Fatima, and their sons, peace be on them. Moreover the correct
traditions of the two parties (Shi'a and Sunna) affirm that.
And if there was no religious text that denotes that the verse concerns
them (Ahlul-Bayt), then their behavior would be the greatest evidence
for the relation between them and the verse, because their actions and
sayings force us to admit their honesty. This plain truth has been well
known for the clear- headed persons since the revelation of this clear
verse till today. They certainly know that the members of the House
(Ahlul-Bayt) were the people of the cloak (kisa'), who had countless
noble qualities of which were purification from defects and taking away
uncleanness and sins. Yes, maybe, some of the Hashimites made use of the
general sense of the word (Ahlul-Bayt) to achieve their aims and to
reach the throne, so all the Hashimites used this verse to convince
people to follow them. Also the word 'Shi'ism' (tashayy`) maybe used to
refer to 'Ali and (the members of the) House (Ahlul-Bayt) in the general
sense, not the members of the cloak (kisa') and the Imams from the sons
of al- Husayn, peace be on them, but the persons whom the floods of the
rabble do not deviate them from the truth.
People knew that Shi'ism (tashayy`) was limited to those certain Imams
when silence spread over them after the first one- third of the Abbasid
dynasty when the revolts of the Alawids were over. Our evidence is that
the Abbasid were able to destroy the Marwani dynasty and to take the
reins of government by using the words (Ahlul-Bayt). The Abbasid used
these words to make the hearts of Shl'a incline to them and to make them
a bridge to build an entity for their authority and to destroy the
entity of the Omayyad dynasty that resisted the members of the House (Aahlul-Bayt)
and their followers throughout its' days and colored the surface of the
ground with their shed blood. Thus the Abbasids achieved their ambition
through the members of the and their the followers House (Ahlul-Bayt).
They used them both as a bridge to achieve their goals. Generally
speaking they madeuseofall parties: the Abbasid, the Talibis, the
Alawids, the Ja'farids, the 'Aqilis, the Hassanis, and Husaynis. Then
every Hashimite used the same manner to summon people to support his
rising. For example, Abd Allah b. Mu'awiya b. Abd Allah ibn Ja'far
revolted against Abu Muslim in Kufa then in Persia because they had the
followers of the members of the House (Ahlul-Bayt), but Abu Muslim was
able to kill Abd Allah when his followers abandoned him. Besides Zaid
and his son, and the two brothers Mohammed and Ibrahim rose to take the
authority from the enemies of the members of the House (Ahlul-Bayt).
After that, people realized that the Abbasids did not belong to the
members of the House (Ahlul-Bayt) because they pulled out the sword of
aggression against the members of the House (Ahlul-Bayt), who were the
kinship of the Prophet, may Allah bless him and his family. Moreover,
people knew that the Abbasids wanted to achieve their aims when they
summoned them to overthrow the Omayyad dynasty under the pretext of
avenging the blood of those who were killed in (the Battle of) al-Taf
and the crucifixion of Kanasah and Jawzjan and the like.
That was because the Abbasids had built their authority on the skulls of
those who loved the members of the House (Ahlul-Bayt). In other words,
they showed the spite of their chests and their evil inner most thoughts
to ward Ahlul-Bayt and their followers. Besides, Mohammed and Ibrahim
disappeared when al- Safah took the reins of government because they
were aware of his intentions toward the close relatives of the Prophet.
(Muhammad Al-Husayn Al-Muzaffar, Imam al-Sadiq, p.21-23)
* * *
The
Rights and Attributes of Ahlul-Bayt, in the Qur'an and Sunnah
The following is a discourse on the rights and attributes of Ahlul-Bayt
sccording to our Holy Book (Qurm) and the Sunnah (way of life) of
Prophet Muhammad (p.b.u.h.).
" Allah only desires to keep away the uncleanness from you, O people of
the House! and to purify you a (thorough) purifying " (XXXIII:33)
By Ahlul-Bayt, we meam the progeny of our beloved prophet (p.b.u.h.)
since this is how Ayah 33 of Surah Al-Ahzaab, is intributes. Discourse
can only be logical when first we explore the justification of
Ahlul-Bayt and then we introduce their attributes. The Identity of
Ahlul-Bayt: Umm Salama, the wife of our beloved Prophet says, "Ayah 33
of surah 33 (Al-Ahzaab) was revealed to the Prophet (p.b.u.h.) when he
was at my house.
After this revelation, the Messenger of Allah called upon Ali, Fatima,
Al-Hasan and Al-Husain to come to him and be under the mantle with him;
then he proclaimed "O' Lord, these are my Ahlul-Bayt, I implore thee to
cleanse them of all stigmas, and to purify them." Thus, the Prophet made
known the identity of Ahlul-Bayt so as to prevent any exploitation of
this verse in the future. Umm Salama then remarked, "I asked if I could
join them, but the Prophet said "halt" and declared that "I am in
goodness", meaning she was not of Ahlul-Bayt as mentioned in the Ayah.
No statement could have more clearly identified Ahlul-Bayt than this
one.
The Messenger of Allah did not even permit his wife Umm Salama to join
the ranks of Ahlul-Bayt, thus by so doing he hindered any claims by his
other wives in the future to that honor. Tibari, the great historian,
writes in his interpretation of the Holy Qur'an that Prophet Muhammad (p.b.u.h.)
said, "This Ayah was a revelation about me, Ali, Fatima, Al-Hasan and
Al-Husain. It is true that this Ayah is revealed amidst verses referring
to the wives of the Prophet, however, references to the masculine gender
(words like An'kum and Yu'tahirukum) prevents one from assuming that
these verses were referring to the wives of Allah's Messenger, too. On
the contrary, according to oft-repeated narrations and testimonials, no
one but the daughter of the Prophet and her husband and their two
beloved boys, meaning the progeny of the Messenger of God, are intended
when references are made to Ahlul-Bayt. Fundamentally, this verse cannot
be referring to the wives of the Prophet because the language of the
Qur'an in revelations about the spouses of the Prophet is harsh and
assertive whereas the references in the aforementioned Ayah are
affectionate and benevolent. To clarify these two languages, we point to
the following judgments rendered by the Qur'an regarding the wives of
the Holy Prophet.
1. At times the Revelation threatens them with distress and declares:
"O' Wives of the Prophet, those of you who commit misdeeds will face
twice the punishment and this is easy for Allah to do." (XIII:35)
2. At times, the Holy Book forbids them from treading the same course as
the women of Jahiliya. When such references are seen in the Qur'an
(regarding the spouses of the Prophet), is it fair to attribute the Ayah
(which declares God's affection towards Ahlul-Bayt) to no one but the
Prophet's Pure Family?
3. In the 3rd Ayah, two spouses of the Prophet (who revealed his secret)
are reprimanded. They are told to repent and that repentance is to their
benefit since their hearts have veered from righteousness and that if
they conspire against the Prophet they will not triumph since Allah and
Gabriel, and the righteous and the angels are the protectors and
supporters of the Prophet. The nature of the secret that was about to be
revealed is not pertinent at this point but the important fact is that
such people who are at the verge of openly opposing the Prophet and are
asked to repent are not in position to be pronounced immaculate and
cleansed. of sin as such.
There is no doubt that all the spouses of the Prophet deserve special
respect due to the fact that they are related to the Messenger of God.
However, such respect does not mean the Qur'an's judgment about them can
be ignored or that if anyone would speak unkindly about them should be
condemned. Now that we familiarized ourselves with the meaning and the
usage of the term "Ahlul-Bayt" the time has come for recounting some of
their attributes.
* * *
The
Right to Interpret the Word of God
Numerous verses in the Holy Qur'an make it clear that an understanding
of the inner-meaning (the implied) and in other words the true test of
the Holy Book is specific to certain individuals and that the true
status of the Qur'an and the hidden revelations therein will not be
known to any but such special individuals whose characteristics include
integrity.
According to Ayah 80 of Surah Wa'qi'ah, these individuals are the ones
who have the ability to come in contact with this fountain of knowledge
in the Qur'an. Therefore, it can be concluded that the Ahlul-Bayt of the
Prophet who are (according to Surah 33, Ayah 33), free of all ignominy,
are the ones who shall witness the true status (meaning) of the Qur'an.
It is important to mention here that according to the Holy Verses, the
true standing of the Qur'an is the vastness of the knowledge within its
revelations.
The final meaning thereof, and that of the latent verses or the less
than clear content, was to be clarified to become the guidance to
mankind. Therefore, those who have access to the true status of the
Qur'an, meaning the true knowledge of the firm and unmistakable (Muh'kam)
and to the unspecified (Mu'tashaabah), no doubt have full command of the
interpretation and allegoric explanation of the Holy Verses. The Qur'an
calls the interpreters of the firm and unmistakable (Muh'kam) and the
unspecified (Mu'tashaabah) verses as: Al-Rasikhoon fil I'lm. meaning the
Deeply Versed in Divine Knowledge (of the Qur'an).
* * *
Ahlul-Bayt(A.S.) are entitled to one-fifth of Ghanaa'em
The Holy Qur'an, in Ayah 41 of Surah Anfaal, considers one-fifth of the
Ghanaa'em (livelihood-gains) as the property of Allah and the Prophet (p.b.u.h.),
his relatives, the orphans, the poor and the helpless. We do not want to
divulge in a discussion of the term Ghanaa'em, whether to mean what is
gained in a war (spoils of war), or the normal income of a person
attained through any legitimate means. Those who believe that it is
limited solely to the spoils of war are deceived by the language of the
era after the revelation.
In contrast to such a view, the Qur'an and the Sunnah consider Ghanaa'em
as the net profit or benefit that one obtains, that can even include
heavenly blessings and the benefits of the hereafter. In Ayah 94 of
Surah Nisaa' reference is made to those who seek the perishable wealth
of this world while the heavenly blessings are with God. Usage of the
term Ghanaa'em in reference to heavenly blessings is by itself proof of
the truthfulness of the claim that by Ghanaa'em the Qur'an means the
total of what man acquires for his livelihood, whether worldly, in the
Hereafter, through war or as a result of a business transaction.
Therefore, it is incumbent upon the Muslim or the Islamic Jurisprudent
to use one-fifth of Ghanaa'em for the six-fold uses. These six-fold uses
include the needs of the household of the Prophet (p.b.u.h.).
The fact that the word (to the Messenger) precedes the term to the kin,
(Dhul Qur'ba) is proof that by "kin" the Qur'an means the relatives of
the Prophet, not those related to the benefactors. The three other
groups meaning the orphans, the poor and the travelers in special
situation, (ibn al-sabeel) are also somehow related to the Prophet.
Allah has forbidden payment of zakat to the Hashimites but on the other
hand has allowed payment of khums to members of this family so that in
addition to covering expenses associated with leadership, they are able
to support those who are dependent upon this family for their
sustenance. But unfortunately, after the demise of our beloved Prophet (p.b.u.h.),
the rights of his progeny to the fifth of Ghanaa'em was among the rights
which were trampled upon. Not only were their rights ignored but also
their personal possessions were confiscated under the pretext that the
Prophet had not granted it to his beloved daughter; and eventually all
ended in the hands of Benu Umayya (Benu Sufyan and Aal-Marwan).
In this regard, wrongful justifications and erroneous jurisprudence
replaced the command of revelation. The Qur'an orders the Prophet (p.b.u.h.)
to pay the dues of relatives and the poor and the traveler, and the
Prophet grants the land of Fadak to his daughter in accordance to this
command. However, after the demise of the Holy Prophet, personal
vendetta replaced the laws of the Book. The term kin (Dhul-Our'ba) is
mentioned in the Qur'an 16 times, once singularly and 15 times with
prefixes like Dhi, Dhawi, and Ulu. At times, it means t'nose close to
the Prophet of God. Depending on the Ayah, where the Prophet himself is
being addressed, the Ayah is naturally referring to his relatives.
According to interpreters of the Holy Qur'an, Fadak was granted to
Fatima (A.S.) after the Ayah about Dhul Qur'ba was revealed to the
Prophet. Further deliberation about the rights of Ahlul-Bayt is avoided
since such discourse is broad and beyond the means of this work.
* * *
The
Love of Ahlul-Bayt(A.S.) is incumbent upon us
The Messengers of God propagate Allah's Word in order to please the
Almighty, and the motto of the final Messenger of God, Muhammad (p.b.u.h.),
was commanded by the Qur'an in Surah Al-Shoora, Surah 42, Ayah 23: "
Declare [O' Muhammad]: "I ask you of no recompense for my toil except
the love for my kin (family)." Whose earns good, We shall expand it for
him. Verily Allah is oft-forgiving, appreciates good works". Thus, Allah
commands the Prophet of Islam to demand from the Ummah the love of his
progeny.
In the Arabic language the term "Qur'ba" means kinship, and "Mawad'dat
fil Our'ba" means love of Dhul Qur'ba (kin) that we see throughout the
Holy Qur'an. As mentioned before, this word has been used with prefixes
such as Dhi and Ulu. In addition, numerous narrations clarify the
brevity in this Ayah and show that by love and affection toward
relatives, the Qur'an means those closely related to the Prophet. Here
we bring to your attention some narrations by believers of the Sunni
School of Thought.
Ahmad Bin Hanbal quotes the Prophet in his book "Fadha'il of the Sahaaba"
and writes when the above quoted verse, (Surah Al-Shoora, Surah 42, Ayah
23) was revealed, Companions of the Prophet (p.b.u.h.) asked "O' Prophet
of God, who are those close to you and who are those people whose
fondness and admiration is incumbent upon us." The Prophet replied,
"They are Ali, Fatima and their two children" and he repeated this three
times. In his interpretation of the Holy Qur'an, Sayooti quotes Ibn
Abbas that the Ayah means that the right of Prophet Muhammad (p.b.u.h.)
must be honored by honoring this family, and that we should love them
for his sake. Kumayt Assadi, the poet of the Umawi era has mentioned
this Ayah in a poem and writes: "In a Surah that begins with letters Ha-meem,
we found an Ayah whose meaning was altered by the dissimulators among
us, Yet others (Imams) proclaimed the Ayah in its Rightful Worth.
" Imam Shafi'i himself being a descendant of the Prophet, in his famous
works of poetry, calls the love of Ahlul-Bayt an entitlement of the
family of the Prophet and writes: "O' Pilgrims! On your way to the House
of Allah, pause shortly in the sands of Muzdalifah. At dawn, when the
caravans of pilgrims move toward Mina, like a roaring river, call upon
them and say: "If love of the Prophet's family means to Refuse, "Rafidhi"
then let Mankind know, that surely I am a "Rafidhi." Of course, it must
be kept in mind that the love of this family benefits the Ummah more
than it does good for Ahlul Bayt, since he who loves one from the heart
will follow the path of his beloved and will take steps in such
direction in life. When the head of such a great family stresses this
issue and declares: (Who dies with the love of Ahlul-Bayt, he will have
died as a martyr), he is referring to true love that is inseparable from
action.
Of course, this does not mean that he who loves Ahlul Bayt must be
absolving Islamic integrity or vindicating Islamic commands. What it
means is that a person should attempt tofollow their examples and should
not be negligent in religious duties or freely engage in what is
prohibited. * * * Ahlul-Bayt are authorities in religious teachings of
Usool, (the basics of the faith) and Furoo' (the branches, acts of
worship) of Islam The oft-repeated Hadith of Thaqalain and the
Mutawaatir Hadith of Safinah clearly illustrate that Ahlul-Bayt are the
authentic source of religious and intellectual reference for Muslims
after the demise of the Holy Prophet. According to the Hadith: "I leave
after me two pivotal matters for you to cherish. One is the Book of
Allah and the other my progeny (Ahlul-Bayt)."
These two are further described in the following Hadith: "As long as you
seek refuge in the Qur'an and Ahlul-Bayt in times of trouble, you will
not go astray." If the Qur'an is the greatest source of knowledge for
the Muslims, the progeny of the Prophet also have such a status and
position. If resorting to the Qur'an is a means of finding guidance and
avoiding the Qur'an results in deviation from the path of righteousness,
then the same is true for the Ahlul-Bayt." According to the second
Hadith: "The similitude of Ahlul-Bayt is the same as that of Noah's Ark.
Whoever boards it will be saved and he who avoided it will drown."
This hadith proves the religious authority of Ahlul-Bayt in the same
manner the hadith of Thaqalain does. Avoidance of Ahlul-Bayt again is
considered a deviance or aimlessly straying. Although the system of
Khilaafah and Islamic leadership encountered indecision and lack of
unity after the demise of the Holy Prophet (p.b.u.h.) and individual
based jurisprudence and (political) justifications prevailed, however,
none of this tainted the image of Ahlul-Bayt and their religious
authority. Ali and his sons continuously remained the problem-solvers of
the Ummah and covered the roots and branches of the faith in their
teachings. Despite this, the Umawi and Abbasi dynasties attempted to
create a deep rift between the Ummah and Ahlul-Bayt. Shunning the
progeny of Muhammad by Ahlul Sunnah in recent centuries is the result of
such ominous policies of the Umawi and Abbasi dynasties. As a result, in
Sunni jurisprudence, all scholars and writers of Ahadith are eagerly
quoted, yet the progeny of the Prophet are rarely mentioned. This can
only be explained by the mischief of the Muslim leadership in the past.
Today, the Informed Society of Ahlul-Bayt can bring together all Islamic
people around one single axis and end discord. We hope and pray for the
culmination of such aspirations, success of the admirers of Ahlul-Bayt
and harbingers of harmony and unity and cessation of discord and
division among Muslim ranks.
* * *
Salawaat is due to the progeny of Hadrat Muhammad(S.A.W.)
Among the rights of Ahlul-Bayt is that salawaat is due to them as well
as the Prophet and that one should not separate the Messenger of Allah
from his progeny when chanting salawaat. Verily Allah and His angels
send blessings on the Prophet. O you who believe! send blessings on him
[Muhammad] and greet him with the fitting salutation. When the above
Ayah was revealed, the Companions of the Prophet inquired about the
manner in which salawaat is to be said.
The Holy Prophet (S.A.W.) answered: When saying salawaat, one must say:
"O Allah! send Thy peace and blessings upon the Prophet and his progeny
in the same manner that You send it upon Ibrahim and his progeny for You
are Praiseworthy and Most High."
In his book (Sawaa'iq), Ibn Hajr quotes the Prophet saying, "Do not
deliver an unfinished salawaat for me." Ibn Hajr adds, when the Prophet
was asked what he meant by an unfinished salawaat, the Prophet replied:
"Do not say 'O Allah! send Thy peace and blessings upon Muhammad instead
say: Allah! send Thy peace and blessings upon Muhammad and upon Aali
Muhammad". Regretfully, this unfinished salawaat is quite popular in
writings of Ahlul-Sunnah and the lectures of Sunni preachers.
In a Hadith, the beloved Holy Prophet (S.A.W.) insists that, "Whoever
makes prayer and does not declare salawaat for him and his family, his
prayer is incomplete and will not be accepted." Imam Shafi'i attests to
this Hadith in a famous poem: Roughly translated Al-Shafi'i says: Oh the
love of Ahlul-Bayt is such That it is a must since the Qur'an has it
established . Suffice it that their distinction is such That the prayer
is invalid if no salawaat is offered for them.
* * *
Honoring the Homes of Ahlul-Bayt(A.S.)
It is incumbent upon the Muslim Ummah to honor and respect the homes of
Ahlul-Bayt and according to the Ayah mentioned earlier: "The light (of
Allah) shines upon dwellings that are made to be honored. In those homes
men pray to Allah every morning and every afternoon." These homes are
honored and endeared both physically by being well-kept, and spiritually
by being kept pure. Special respect is due to such dwellings. Sayooti
writes in his interpretation of the Qur'an that when this Ayah was
revealed, the disciples of the Prophet asked him what was meant by
(homes).
He replied, "The homes of the Prophets." Then Abu Bakr asked him if the
residence of Fatima (A.S.) was among such homes. Prophet Muhammad
replied, "Yes, and it is one of the best among them." Any disrespect
towards the homes of the Prophets and the residence of the Final
Messenger of Allah is prohibited and considered a transgression upon the
person of the Prophet. Such acts lead to apostasy. If paying homage "
Tar'fii' " refers only to the physical appearance of these homes then
their well-keeping is a duty on Muslims. However, if dignifying means
doing so in a spiritual capacity, then respecting these dwellings is
incumbent upon all Muslims, too. 1. The creation will is related to the
Act of the willer (Allah) Himself; legislation will is related to the
acts of human beings, it concerns the religious obligations. |