The title Abul Qasim in its true sense

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

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‘Show us the straight path’

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

Will nearness to the Holy Prophet (s.a.w.a.s.) help?

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)

Allah created the universe through Muhammad (s) and his Ahl al-Bait (a.s.)

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’. ‎

How Janabe Salman embraced Islam

بسم الله الرّحمن الرّحيم

Shaikh-e-Sadooq (R.A.) narrates a tradition from Imam Moosa ibn Jafar (a.s.).

One day a man asked Imam (a.s.), “O the Son of Prophet (a.s.)! Will you not let us know the circumstances behind Janabe Salman-e-Faarsi (a.r.) accepting Islam.

Imam (a.s.) replied: “My father (a.s.) told me, that one day Ameer-ul-Momineen Ali ibn Abi Talib (a.s.), Salman e Faarsi (a.r.), Abu Zar (a.r.) and a congregation of Quraish had gathered in the mausoleum of Holy Prophet (s.a.w.a.s.).

Ameer-ul-Momineen Ali ibn Abi Talib (a.s.) asked Janabe Salman, ‘O Abu Abdillah will you not relate to us your story?’ Janabe Salman (a.r.) said, ‘I swear by God, Ameer-ul-Momineen had any one, other than you, asked me this question I would have never replied.

‘I was a resident of Shiraz and a son of a farmer. My parents loved me a lot. Once I was going with my father to participate in a festival with the people of the city. Suddenly we passed a monastery from which a man was shouting this at the top of his voice, ‘I bear witness that there is no god but Allah and that Isa is the spirit of Allah and that Mohammad is the beloved of Allah.

The status of Janabe Zahra (s.a.)

بسم الله الرّحمن الرحيم

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:

‘Fatemah was named Fatemah because the entire creation was hopeless in recognising her’

(Behar Al Anwar, vol 43, page 65)

The words of the tradition are worthy of focusing deeper. Holy Prophet (s.a.w.a.s.) has emphasised on ‘entire creation’ which barring Allah, includes not only people but even the honourable, the carrier of divine revelation, trustworthy of Allah, Janabe Jibraeel, Izraael, other angels in the proximity, the Greater Prophets, the Noble Messengers and the vicegerents, all are included in this.

How great must be that pious being who even the trustworthy Jibraeel cannot fully understand. Even the Prophets (a.s.) too cannot gain her true recognition. This that great being who can only be understood by Allah.

In this regard, let’s look at his narration. Holy Prophet (s.a.w.a.s.) told Janabe Zahra (s.a.):

“When the representatives of Allah will settle in rows (during the Day of Judgement) at that moment Adam (a.s.) and other prophets will come for your visitation.”

(Behar ul Anwaar, vol 43, page 22).

How great is this status! Indeed, what super eminent exaltation it is for all the Prophets (a.s.) to stand in rows and call on Janabe Fatemah Zahra (s.a.). The mind fails to grasp the prominence Allah has conferred upon this great Lady.

Surely, none can perceive the greatness of the Lady who will have Prophets (a.s.) lining up to call on her in paradise. As it is the minds fail to fathom the status of Prophets (a.s.) so how is it possible to realize the position of one who will be visited by rows of Prophets (a.s.)?

The Creation of Janabe Zahra (s.a.)

بسم الله الر حمن الرحيم

The following narration has been reported by both the Shias and Sunnis — which entertains no doubt about its veracity.

Imam Jafar Sadeq (a.s.) says:

The Noble Messenger (s.a.w.a.s.) would kiss Janabe Zahra (s.a.) a lot. Ayesha objected to this and said: O Messenger of Allah, what is the reason behind you kissing Fatemah so much?

(Behar ul Anwaar, vol 18 pg, 315)

The Holy Prophet’s (s.a.w.a.s.) reply to this objection has been narrated by Suyuti in Durre Mansour and Tabrani in his Mojam.

(Durre Mansour, vol 4, pg 153, Al Mojam al Kabeer, volume 22, pg 401).

The Holy Prophet (s.a.w.a.s.) replied:

When I went on Meraaj, I visited the paradise. From the tress of paradise I saw a tree which was better than all the other trees. There was no other tree whiter than this one or any tree more scented than this one. I partook one fruit from this tree. This fruit took the shape of a fluid in my loin and when I returned back to earth I transferred this thing given to me in trust into the womb of Khadija from which Fatemah was formed. Therefore, whenever I am desirous of smelling paradise, I smell Fatemah.

(Tafseer-e-Noorus Saqalain, vol 3, pg 98).