بسم الله الرحمن الرحيم
The Prophet (s.a.w.a.s.) explicitly mentioned the name of Imam Ali (as) in his sermon about forty times besides many more instances that he (s.a.w.a.s.) referred to him by pronoun. He (s.a.w.a.s.) repeatedly used the following titles for Imam Ali (a.s.) in this sermon:
- Wali and Mawla (guardian) fifteen times.
- Imam (leader) twelve times.
- Amir (commander) seven times.
- Wasi (executor of the will and deputy of the affairs)seven times.
- Akh (brother) four times.
- Khalifa (successor) three times.
- Hadi (guide) three times.
- The Prophet explicitly mentioned the word A’imma (Imams), referring to the eleven Imams after Imam Ali (PBUH), nine times in his sermon.
- The sermon also refers to over one hundred verses of the Holy Quran concerning Imam Ali (PBUH) and his authority, his followers, and their enemies.
The number of sentences categorized by some important subjects of the sermon is as follows:
- Over fifty sentences on the Walaya of Imam Ali (a.s.).
- Twenty sentences about his virtues, yet stressing that it is impossible to enumerate all his virtues in the sermon.
- Twenty-five sentences about the followers (Shia) o fImam Ali (a.s.) and their enemies.
- Ten sentences on the Walaya of the Imams (PBUT) afterhim.
- Twenty sentences specifically about Imam Mahdi (a.t.f.s.), the last divinely appointed Imam who will establish the divine government on earth at the end of time.
- Twelve sentences about the importance of the Quran, and introducing Imam Ali (a.s.) and his children as its exclusive authorized interpreters.
- Ten sentences on urging people to pledge their fealty to Imam Ali (a.s.) and the Imams after him from his offspring.
The entire universe belongs to Allah the Almighty. He does what He wishes to do. No one can curtail His Power or Authority. Importantly, Allah has appointed the Infallible Imams (a.s.) as the source of all His entire beneficence and blessings. On this premise, these Infallible Imams (a.s.) can possess anything in the universe. Therefore, our responsibility is that we acquire recognition of these honoured ones, who have been granted power and authority over the heavens and the earth by Allah.
Besides, if we wish to live a blissful life and stay on the straight path then it’s essential for us to differentiate between truth and falsehood. Hence, these honoured ones who mirror the truth — in whose happiness lies Allah’s happiness, in whose anger lies Allah’s anger, in whose obedience lies Allah’s obedience and in whose disobedience lies Allah’s disobedience — it is obligatory for us to gain their recognition which in the end will become the reason of our well-being.
The status of Janabe Zahra (s.a.) is beyond virtuosity
The position of Janabe Zahra (s.a.) is way higher than just being virtuous.
Holy Prophet (s.a.w.a.s.) says:
‘Surely, Allah is happy when Fatemah is happy and angry when Fatemah is angry’
(Ref: Behar ul Anwaar vol 30, page 353; Mustadrak Haakim, vol 3, pg 154; Mo’ajam al Kabeer vol 22, page 401; Sahih Bukhari vol 5, page 83)
This tradition makes it clear that the status of Janabe Zahra (s.a.) is much superior to just being virtuous because chastity means that every action of a person— his contentment or discontentment, happiness and anger is as per Allah’s wish. He’s content in Allah’s pleasure and angry in Allah’s anger. His actions are a reflection of Allah’s wish. But, this isn’t the case with Janabe Zahra (s.a.) because here Allah is pleased with what Janabe Fatemah Zahra (s.a.) is pleased with and angered with what she is angered.
It’s impossible to get true recognition of (marefat) Janabe Zahra (s.a.)
Holy Prophet (s.a.w.a.s.) says: Continue reading →
In The Name of Allah, The Most Beneficent, The Most Merciful
Once Hasan bin Fazal asked Imam Ali Reza (a.s.) why the Holy Prophet (s.a.w.a.) was called Abul Qasim. He said: “Because the name of one of his sons was Qasim.” Hasan asked: “Do your honor, not regard me worthy of being informed more than this?”
The Imam (a.s.) said: “Why not? Perhaps you are not aware that the Holy Prophet (s.a.w.a.) has said: I and Ali are two fathers of this Ummah.” I said: “I do know that.” Then he asked again: “Do you know that the Holy Prophet (s.a.w.a.) is the father of this entire Ummah?” I said: “Yes, I know.” He asked further: “Do you know that Ali (a.s.) is the distributor of Paradise and Hell?” I said: “Yes.” He said: “The Holy Prophet (s.a.w.a.) is the father of the distributor of Paradise and Hell and hence the Almighty Allah gave him the title of Abul Qasim (father of the distributor).” I asked: “In what way is his being the father?” He replied: “It means that the admiration and love of the Holy Prophet (s.a.w.a.) for the entire Ummah is like the affection of a father for his children. And Ali (a.s.) is the best individual in Prophet’s
Ummah. Similarly after the Holy Prophet (s.a.w.a.), the love of Ali for the Ummah is like Prophet’s love because he is his legatee and the leader of the Ummah.
Hence it is said by him that: I and Ali are two fathers of this Ummah.” Then the Imam said: “One day the Holy Prophet (s.a.w.a.) went to the pulpit and said: If a man dies leaving behind some debt and family members, the responsibility of his debt and maintenance of his family members is on me and if a man dies and leaves behind him his heirs and also wealth, then that wealth belongs to his heirs.”
Because of this the Holy Prophet (s.a.w.a.) has the right over his Ummah which is higher than their own right over their lives. Likewise, Ali’s right over the lives of the Ummah, after the Holy Prophet (s.a.w.a), was higher than the Ummah’s right over their own lives.”
Ref: Hayat Al Quloob
InThe Name of Allah, The Most Beneficent, The Most Merciful
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
ہمیں سیدھے راستے کی (اور اس پر چلنے کی) ہدایت کرتا رہ۔
हमें सीधा रास्ता दिखा।
ِShow us the straight path
Abdullah ibn Abdullah ibn Ahmad, who is more famously as Al Hakaani Neshapoori (Al Hanafi), was regarded as one of the great scholars of 5th century AH. He narrates in his book Shawahidul Tanzeel le Qawaedul Tafseel Fi Ayaatil Naazilah Fi Ahlul Bayt, that the father of Haakim Abu Muhammad Abdillah ibn Ahmad quoted from various sources, that Abu Buraidah (ra) said about this ayat revaled by Allah: Guide us to the right path means the the Path of Muhammad (s.a.w.a.) and his holy progeny (Ahle Bayt).
Similarly, Hafiz Kabeer narrates, tha Aqueel ibn Husain Al Qasuwee stated from other sources through Sufyan al Thuri and he from Asbaat and Mujahid who quote Ibn Abbas as saying (اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ) O People say, (O Allah) Keep guiding us on the path of love of Prophet Muhammad (s.a.w.a.) and his Ahle Bayt (a.s.)
Ref: Shawahidul Tanzeel vol 1 page 57-58
بسم الله الر حمن الرحيم
Imam Muhammad ibn Ali al-Baqir (a.s.) narrates:
Janabe Safiyah ibn Abdul Muttaleb’s son expired and at that time Umar ibn Khattab said, “Surely your relation with Muhammad (Holy Prophet s.a.w.a.s.) will not benefit you.
Safiyah then went to Holy Prophet (s.a.w.a.s.) and she informed him about what Umar had said.
Holy Prophet (s.a.w.a.s.) came out of his house and announced congregational prayers (namaz-e-jamaat) after which the people gathered.
Holy Prophet (s.a.w.a.s.) said: Why is that some of you think that nearness to me will not benefit? If I were to stand at Maqam-al-Mahmood I will certainly do shifa in your illness. Today if anyone were to ask me about his father, I will most certainly give him the details.
One person from the crowd stood up and asked Holy Prophet (s.a.w.a.s.), “Who is my father?”
He (s.a.w.a.s.) replied, “Your father is other than whom you are calling. Your father is so and so.”
Another person asked, “Who is my father?” He (s.a.w.a.s.) replied, “The one whom you consider.”
The Holy Prophet (s.a.w.a.s.) then said, “Why is the one who feels that nearness to me will not benefit, stand up and ask me?”
Umar stood up and said, “I seek protection of Allah. Forgive me and Allah will forgive you.
On this occasion verse 101 of Surah Maidah was revealed.
(Ref: Behar vol 30)
بسم الله الرّحمن الرّحيم
If we study the traditions regarding the creation of the universe, the reality will emerge that Allah – the High – did not create everything directly and without means. Rather, He only created the pure ‘light’ of the Holy Prophet (s.a.w.a.) and his Ahle Bait (a.s.) through His Will (Masheeyyat). Thereafter, He gave existence to the rest of the creations through the medium of the ‘light’ of the Holy Prophet (s.a.w.a.) and his Ahle Bait (a.s.) For the sake of brevity, we cite a few traditions on this subject:
1. Jaabir Ibn Abdullah Ansari (r.a.) asked the Holy Prophet of Islam (s.a.w.a.), “What was the first creation of Allah? He (s.a.w.a.) replied,
‘O Jaabir! Allah first created the ‘light’ of your Prophet (s.a.w.a.) and then He created all goodness from it.”
(Beharul Anwaar, vol. 57, p. 170)
2. Abbas, the uncle of the Holy Prophet (s.a.w.a.), narrates that he (s.a.w.a.) said, “O my respected uncle! Allah created us at a time when there was neither sky nor earth, nor Arsh nor Paradise nor Hell. We glorified Allah at the time when no (form of) glorification existed. We revered Him at a time when there was no (idea of) reverence. When Allah intended to create the creation, He split my ‘light’ and created the ‘throne’ (Arsh) from it. The ‘light’ of the ‘throne’ is from my ‘light’ and my ‘light’ is from the ‘light’ of Allah. Hence I am superior to the ‘throne’. Continue reading →