Islamic Teachings in Brief

Prophet Muhammad's (sa) Ahl Al-bayt (a.s)

Traditionally and literally, the "Ahl al-Bayt" or "the members of the household" and the family of a man are those who live as members in the small society of his house such as his wife, son, daughter, and servant living within the housing complex of the houseowner.

Sometimes, the meaning of the Ahl al-Bayt is generalized to include close relatives such as father, mother, sister, children, uncle, father's sister, maternal aunt, and their children.

However, the meaning of "the Ahl al-Bayt (AS)" of the Holy Prophet (SA), expressed in the Holy Qur'an and ahadith, is not in line with the two preceding definitions. According to successive ahadith related through general and specific channels, "the Ahl al-Bayt" is a name granted as a gift to specially include the Holy Prophet (SA) and the respectable ones, 'Ali (AS), Fatimah (AS), al-Hasan (AS), and al-Husayn (AS). Therefore, on this basis, the other members of the Prophet's household and his relatives (although they are traditionally and literally considered as members of his household) are not covered by this definition. Even Khadijah al-Kubra, who was the most respectable wife of the Holy Prophet (SA) and the mother of Fatimah (AS). and also Ibrahim, who was the consanguineous son of the Holy Prophet (SA) and who had the greatest honour, are not included in "Ahl al-Bayt (AS)" of the Holy Prophet (SA).

Indeed, according to these and other ahadith, nine infallible Imams out of twelve infallible Imams, who are the sons and offsprings of Imam Husayn (AS), are also included in the Ahl al-Bayt (AS) of the Prophet (SA). Therefore, the "Ahl al-Bayt (AS)" are the fourteen infallible ones. Usually, the "Ahl al-Bayt (AS)" of the Holy Prophet (SA) refer to thirteen persons, who are the offspring of the Holy Prophet (SA).

The Ahl al-Bayt of the Holy Prophet (SA) are endowed with many virtues, excellent qualities, and unchallenging positions, the most important of which are the following two positions:

(1) According to the following Ayah:

"..Allah only desires to keep away the uncleanness from you, O Ahl al-Bayt! and to purify you a (thorough) purifying (33:33)."

they have an infallible and purified position; and by virtue of this position, no sin ever touches them.

(2) According to valuable holy "Hadith al-Thaqalayn" of the Prophet (SA), also mentioned earlier, the Ahl al-Bayt (AS) of the Holy Prophet (SA) are inseparable from the Holy Qur'an. There will never be a separation between themselves and the Holy Qur'an. As a result, they commit no error and mistake in perceiving the meaning of the Holy Qur'an.

The prerequisite for possessing these two positions is that the words and deeds of the Ahl al-Bayt of the Holy Prophet (SA) are the criteria and bases (for following) like those of the Holy Prophet (SA) himself. Therefore, the beliefs of Shi'ahs are based on these facts.

THE EXPRESSLY STATED VIRTUES OF 'ALI (AS) AND ALL THE AHL AL-BAYT (AS)

Quoting the Holy Prophet (SA) Sunni and Shi'ah 'ulama' have related many ahadith on the virtues of 'Ali (AS) and all the other Ahl al-Bayt. Three of these virtues will be dealt with here.

(1) In the 6th year after Hijrah, the Christians of the city of Najran selected a group of their dignitaries and scholars and sent them to Madinah. The delegation primarily debated and argued with the Holy Prophet (SA), but they were condemned and defeated and Allah revealed the following Ayah of "Al-Mubahalah (cursing)".

"But whoever disputes with you in this matter after what has come to you of knowledge, then say: 'Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars' (3:61)."

According to the order and instruction given through this Ayah, the Holy Prophet (SA) proposed that the Christian delegation from Najran participate in requesting the curse of Allah on liars, that is, they had to gather along with their wives and children to pray for the curse of Allah on the liars, so that the Almighty Allah would send upon them His torment.

The Christian delegation from Najran accepted the proposal for Al-Mubahalah and allocated the day after for this purpose. The next day, a great number of Muslims and also the delegation from Najran waited for the Holy Prophet's (SA) appearance to see in what form and with what formalities he would arrive and whom he would bring along for Al-Mubahalah. They saw the Holy Prophet (SA) coming out in such a way that he was carrying al-Husayn (AS) in his arms and holding al-Hasan's (AS) hand in his hand. Behind the Holy Prophet (SA) was his daughter, Fatimah (AS), and behind her was 'Ali (AS). The Holy Prophet (SA) ordered these honourable persons accompanying him to say Amin (may it be so) when he prayed.

The delegation of Najran was struck with horror when they saw this holy delegation who entirely displayed truth and reality and who sought no refuge except the protection of the Almighty Allah. The chief of Najran delegation told his colleagues; "By Allah, I see these faces who will annihilate all the Christians of the world if they turn towards Allah." This was the reason why they came to Muhammad (SA) and asked him to excuse them from participating in Al-Mubahalah. The Holy Prophet (SA) asked them to submit to the will of Allah and convert to Islam. They said that they were unable to fight with the Muslims but were ready to pay annual tax to live under the protection of Islam. Thus this episode ended. The following conclusion could be drawn from this incident:

The accompaniment of 'Ali (AS), Fatimah (AS), al-Hasan (AS), al-Husayn (AS) with the Holy Prophet (SA) in the course of Al-Mubahalah clarified that, in the holy Ayah "our sons, our women, and our near people" refers to none but the Holy Prophet (SA), 'Ali(AS), Fatimah (AS), al-Hasan (AS), and al-Husayn (AS). In other words, by stating the word "ourselves", the Holy Prophet (SA) meant himself and 'Ali (AS), by "our women", he meant Fatimah (AS), and by "our sons", he meant al-Hasan (AS) and al-Husayn (AS).

Thus, it becomes crystal clear that 'Ali (AS) is in the same rank as the Holy Prophet (SA) himself. It also becomes evident that the Ahl al-Bayt (AS) of the Holy Prophet (SA) were four persons. This is because the members of the household of anyone are those which are commonly called as "ourselves, our women, and our children". If any other persons were considered as the Ahl al-Bayt, the Holy Prophet (SA) would have taken them along for Al-Mubahalah.

This is why we must judge about the 'Ismah (infallibility) of these four persons, for the Almighty Allah testifies on the 'Ismah and taharah (purity) of the Ahl al-Bayt (AS) of the Holy Prophet (SA):

"...Allah only desires to keep away the uncleanliness from you, O Ahl al-Bayt! and to purify you a (thorough) purifying (33:33)."

(2) As related by Sunni and Shi'ah 'ulama', the Holy Prophet (SA) has stated:

"The parable of my Ahl al-Bayt is that of Nuh's ark; those who boarded were saved while those who did not board were drowned".

(3) In another successive hadith, related by Sunni and Shi'ah 'ulama', the Holy Prophet (SA) has stated: "I leave two valuable things for you which will never be separated from each other till they meet me at Hawd al-Kawthar. They are the Allah's Book, Quran and the Ahl al-Bayt. You will not go astray after me as long as you remain in touch with them intimately and seek refuge under these two".

IMAMAH

A government organization established in a country to handle public affairs cannot operate by itself. Unless a group of competent and experienced individuals endeavour to maintain and run it, it will not survive and will not provide the people with its services.

The same applies to any other organization established in human societies such as cultural and various economic organizations. These organizations will always be dependent upon competent and honest managers; otherwise, they will be liquidated and wound up in a short period. This is a clear fact that can be perceived by a simple deliberation. Many experiences and experiments also substantiate its veracity.

Surely, the organization of the religion of Islam, which could be called the world's largest organization, follows the same principle. It depends upon guardians and directors for its survival and continuity. It always looks for competent individuals to provide the people with Islamic teachings and laws, to carry out its exact provisions in the Islamic society, and to allow no negligence and procrastination in the observance and safeguarding of Islam.

The guardianship of religious matters and the Islamic society is called "Imamah". The guardian and leader is known as the "Imam". Shi'ahs believe that, after the demise of the Holy Prophet (SA), the Imam must be appointed by the Almighty Allah to act as a custodian and guardian of the sciences and commandments of Islam and to lead the people onto the right path.

Whoever truly investigates and conducts a thorough study and research on Islamic teachings and fairly uses his judgement will find out that Imamah is one of the unquestionable principles of the holy religion of Islam and that the Almighty Allah stipulates this matter in Qur'anic Ayat introducing the organization of His religion.

THE LOGIC FOR IMAMAH

As clarified in the discussion of Nubuwwah, the kindness, favour and care of the Creator of the world which He has towards the world of existence calls for His leading every creature towards a specific goal (which is the attainment of ideal perfection). For instance, a fruit- bearing tree is led towards development, blossom, and bearing fruit. Its course of life differs from that of a bird. Similarly, every bird lives in its own special way and pursues its own specific goal. In this manner, every creature is led only towards reaching its specified goal and pursuing the right path and nothing else. Obviously, man is also one of the creatures of Allah and is bound by the same principle of guidance.

It also became clear that since the ideal perfection and prosperity of man is gained through his own choice and free will, the Divine guidance of man, in particular, should be achieved by way of invitation, propagation, and communication of religion and its rules and regulations through the prophets, so that men could not have any plea against this system of the Almighty Allah.

"(We sent) messengers as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) messengers...(4:165)."

This holy Ayah leads to the same logic that necessitated the appointment of prophets and the establishment of the system of religious invitation. After the demise of the Holy Prophet (SA), who guarded the religion and led the people with his 'Ismah, it is necessary for the Almighty Allah to assign someone similar to him in 'Ismah and ideal attributes (except wahy and Nubuwwah) as a substitute to preserve the Islamic sciences and commandments without any deviation and lead the people. Otherwise, the programme of general guidance will be disrupted and people would have a plea against the system of guidance of Allah.

THE IMAM IS INDISPENSABLE

Due to its error and mistake, men's wisdom cannot enable them to do without the anbiya' of Allah. In like manner, the existence of Islamic 'ulama' among the Ummah and their religious propagation are not sufficient to make people independent of Imams. As clarified earlier, the question is not whether people follow the religion or not, rather the point under discussion is that the religion of Allah must reach the people untouched and without any change, alteration, or mutilation.

It is certain that the 'ulama' of Ummah are not infallible and immune from error and sin, no matter how virtuous and pious they are. It is not impossible that Islamic sciences and laws be ruined and changed by them although it might be unintentionally. The best evidence for this matter is the existence of various sects and discrepancies which have crept into Islam.

Therefore, in any case, the existence of the Imam is necessary to safeguard the real Islamic sciences and laws of the religion of Allah, so that people could benefit from his guidance whenever they find the ability to receive it.

THE HOLY PROPHET'S (SA) STATEMENT ABOUT WILAYAH

Describing the Holy Prophet (SA), the Almighty Allah states:

"Certainly a Messenger has come to you from among yourselves, grievous to him is your falling into distress, excessively solicitous respecting you, to the mu'minin (he is) compassionate, merciful (9:128)."

It can never be believed that the Holy Prophet (SA), who, according to the explicit wording of the Holy Book, Qur'an was the most compassionate and merciful of all to his ummah, would remain silent all his life and overlook about mentioning one of the divine orders which is undoubtedly of highest importance and topmost priority for the Islamic society and which is demanded by wisdom and commonsense.

The Holy Prophet (SA) knew better than anyone else that the organized and enormous institution of Islam was not a matter of ten or twenty years to be supervised by himself. He was aware that Islam is a universal and eternal organization that must direct the human world forever. Thus, the Holy Prophet (SA) predicting the situation of thousands of years after his demise and issued the necessary orders accordingly.

The Holy Prophet (SA) was fully aware that Islam is a social organization and that no social organization can exist and survive even for an hour without a guardian and ruler. Therefore, the presence of a guardian is necessary to preserve the Islamic sciences and laws of religion, to manage the affairs of the society, and to lead and guide the people towards happiness in this world and the Hereafter. Thus, how could it be conceived that the Holy Prophet (SA) would overlook the situation after his departure and would show no interest towards it?

As a habit, the Holy Prophet (SA) used to appoint someone to manage the affairs of people in his absence whenever he left Madinah even for a few days to take part in battles or to perform Hajj. Similarly, he also used to appoint governors for cities conquered by the Muslims and used to assign commanders for every division and group that he despatched to the battlefield. Sometimes, the Holy Prophet (SA) even said: "Your commander is such and such a person. If he is killed, then such and such will be his successor and if he is also killed, so and so will act as the commander." With this policy that the Prophet (SA) followed, how can it be believed that the Holy Prophet (SA) might not have designated anyone as his successor at the time of his death?

In short, by looking deeply into the sublime aims of Islam and the holy objective of its dignified bearer, one will undoubtedly acknowledge that the matter of Imamah and wilayah has been resolved and made clear for the Muslims.

APPOINTMENT OF A SUCCESSOR BY THE HOLY PROPHET (SA)

The Holy Prophet (SA) did not content himself with only general remarks concerning Imamah and wilayah of the affairs of Muslims after his demise, rather he explicitly explained the subject of Imamah, along with Tawhid and Nubuwwah, from the very beginning of his call and announced the wilayah and Imamah of 'Ali (AS) for the affairs of the religion and the world as well as for all the affairs of the Muslims.

According to a hadith narrated by Sunni and Shiah on the first day of his call to the people to Islam 'ulama', the Holy Prophet (SA) invited his relatives to gather publicly for a meeting. At this meeting, he explicitly substantiated and established the ministry, wilayah, and succession of the Leader of the Faithful, 'Ali (AS). In the last days of his life, too, in Ghadir Khumm, the Holy Prophet (SA) lifted 'Ali (AS), holding his hand, among the gathering of one hundred and twenty thousand Muslims and stated:

"Anyone for whom I am the guardian and leader, this 'Ali (AS) is his guardian and leader as well."

Furthermore, the Holy Prophet (SA) has specified the number, the names, and all the characteristics of Imams and leaders who will be succeeding him. In a well-known hadith narrated by Shi'ah and Sunni 'ulama', the Holy Prophet (SA) has stated: "There are twelve Imams, all of whom are from the Quraysh." According to the famous hadith, the Holy Prophet (SA) said to Jabir al-Ansari: "There are twelve Imams." Then he mentioned their names one by one and told Jabir: "You will meet the fifth Imam. Say my salam (greetings) to him."

Besides, the Holy Prophet (SA) h as specifically appointed the Leader of the Faithful, 'Ali (AS), as his successor. Hadrat 'Ali (AS) has also nominated the next Imam as his successor. In the like manner, each Imam has appointed the next Imam to serve as his successor.