Who are Ahlulbayt?
In the name of God, the most gracious, the most merciful
The biography of the Ahl al-Bayt, peace be upon them It is full of knowledge, jihad, and giving, in various fields of life, and has a great and clear impact on human reality without discrimination. Therefore, it has been exposed and is still being exposed to many attempts at distortion, distortion, lying, and slander from the paid pens of historians and modernizers of regimes of injustice and tyranny. Which necessitated the great scholars and pioneers of virtue to bare their noble pens to record the virtues, virtues, and conditions of the People of the House, peace be upon them, that they had achieved, as an explanation of their clear truths and a refutation of the dull falsehoods, relying in all of this on expert sources
It is no secret that this role has an important role in the life of the nation, as it is what draws for it the path that God has planned for it in implementing the correct Islam, as mentioned in the noble verse: (O you who have believed, obey God and obey the Messenger and those in authority among you), as this verse is associated with obedience. Imams obey God and the Messenger and pointed out that those in authority after the Messenger are the stipulated members of his family, and the nation is required to obey them in every command or prohibition and to act in accordance with these orders in any action that comes through the People of the House - those in authority - only, and the verse is also clear to act according to what There is no legislative text indicating its permissibility, prohibition, obligation, or desirability. It gives a secondary status to the rulings whose permissibility or prohibition has been proven through the Qur’an and Sunnah.
Therefore, a great role has been assigned to those in authority in leading the nation according to what the Noble Messenger brought. The texts, the noble prophetic hadiths, and the respected narrations have unanimously agreed that those in authority stipulated in the Qur’an are the People of the House, the Twelve Imams, and their great biography also indicates that they are the natural extension. To the Prophet of Islam (may God’s prayers and peace be upon him and his family) and the successors of God in his land.
God Almighty made the People of the House, peace be upon them, justifiers of the Holy Qur’an. The Messenger of God, may God’s prayers and peace be upon him and his family, said: O people, I have left among you two matters that you will never go astray as long as you adhere to them, the Book of God and my household, for the Kind and All-Knowing One has entrusted me that they will not be separated. Until they return to me at the basin like these two - and he combined his index fingers - not like these - and he combined his index finger and the middle one - because one of them is in front of the other, so hold fast to them, do not go astray, do not turn away, do not go ahead of them, lest you perish, and do not teach them, for they are more knowledgeable than you.
He deposited in them unique qualities and many characteristics by which they were distinguished. Their enemies failed to reach it, such as: their honorable lineage and their noble sufficiency, as they are the sons of the Messenger of God, may God bless him and his family and grant them peace, the sons of the Commander of the Faithful, and the sons of the Lady of the Women of the Worlds - peace be upon them - and the enemies acknowledged this before the friends.
Their great resemblance in morals and logic to their grandfather, the Chosen One, may God’s prayers and peace be upon him and his family, and what shows that is their great manners, intelligence, intelligence, fear of God Almighty, and speaking the truth, so that no critic would blame them, and their humility, generosity, and courtesy. Prepared by the Holy Prophet, may God’s prayers and peace be upon him and his family, for Imam Hassan and his brother Imam Hussein, peace be upon them; ''To take over the reins of the great prophetic movement and eternal divine guidance by order of God Almighty, and to preserve the divine message for which God has ordained eternity from the distortion of the ignorant and the plots of the traitors.''.
Quran and Ahl al-Bayt
The universality of the Qur’an is one of the issues that have been raised about the message of the Qur’an and man’s position in religion, and there is disagreement among Islamic thinkers about the quantity and quality of the universality of the Qur’an. The history of the excitement of the university of the Qur’an dates back to the time of the Companions and of course since the era of Imam Ali (peace be upon him) and the imams after him. There is a difference of opinion among Islamic thinkers about the quantity and quality of universality, and in this regard there are three important points of view: the maximum universality of the Qur’an means that the Qur’an covers all sciences, the comprehensive universality of the Qur’an and the minimum universality of the Qur’an means Addressing eschatological issues.
Each of these viewpoints faces challenges and criticism. The verses of the Qur’an and the narrations of the infallibles (peace be upon them) express the absolute universality of the Qur’an in its directive commands. The Qur’an is a comprehensive book and its comprehensiveness is absolute. Meaning that the guiding needs of man are expressed in this divine book. By examining the verses and narrations in the universality of the Qur’an, it becomes clear that the Holy Qur’an has an independence rooted in absolute comprehensiveness in guiding matters. These verses:
“And on the Day when We will raise up into every nation a witness against them from among themselves, and We bring you as a witness against these, and We have revealed to you the Book as an explanation of all things, and as a guidance and a mercy “Good news for the Muslims”;
“It was not a fabricated hadith, but the confirmation of what was before it, and a detailing of all things, and guidance and mercy for a people who believe.”
She remembers well that the Qur’an is an explanation and detail of everything and that this interpretation of the Qur’an is not limited to any restriction. It has been mentioned in the absolute comprehensive narrations of the Infallibles (peace be upon them) regarding the guidance of the Qur’an, including these narrations:
“On the authority of Abdul-Ala bin Ayan, he said: I heard Abu Abdullah, peace be upon him, saying: The Messenger of God, may God’s prayers and peace be upon him and his family, gave birth to me, and I know the Book of God and in it begins creation, and it does not exist until the Day of Resurrection, and in it is the news of the heavens, the news of the earth, and the news of Paradise and the news of Hell and the news of what has been and the news of what is to come I know this as I look at my palm. Indeed, God says in it everything is made clear.”
“On the authority of Marazim, on the authority of Abu Abdullah, peace be upon him, he said: God, Blessed and Most High, has revealed in the Qur’an an explanation of everything, even by God, God has not left anything that requires it The servants, to the point that no servant can say, “If this had been revealed in the Qur’an,” unless God had sent it down. In it”.
On the other hand, in the narrations of the Infallibles (peace be upon them), the absolute universality of the Infallibles (peace be upon them) was emphasized. This means that all knowledge is present in the Qur’an, but not everyone can extract these teachings, and only the infallible ones (peace be upon them) understand this matter. The Holy Qur’an has absolute universality in the affairs of religion and the world for man, and in addition to that universality, it includes other knowledge and topics, and their absolute and complete understanding is specific to the infallible ones (peace be upon them).
Imam Ali (peace be upon him) says in this regard:
“This is the Qur’an, so recite it and it will not speak, but I tell you about it. Indeed, in it is knowledge of what is to come, and a discussion of the past, and a cure for your illness, and regulations What is between you” Some other narrations point to the absolute universality of the Qur’an, but found others unable (completely ) On arriving at this point: “Abu Abdullah said: There is no matter about which two people disagree but it has its basis in the Book of God Almighty, but the minds of men cannot reach it » Imam Ali (peace be upon him) requests during his university application
The absolute meaning of the Qur’an from its audience is to ask him about this: “On the authority of Abu Tufayl, he said: I witnessed Ali while he was delivering a sermon and saying: Ask me, for by God, do not ask me about anything that will take place until the Day of Resurrection Unless I told you [it] and ask me about the Book of God, and by God, there is no part of it. A verse, but I know where it was revealed - by night or by day or on a plain or in a mountain.” In some narrations, those calling for the absolute universality of the Qur’an were denied, and this matter was only stated by the infallibles (peace be upon them): “On the authority of Jabir, peace be upon him Na Abi Jafar on him Peace be upon him. He said, “No one can claim that he has the entire Qur’an, its exterior and its interior, except the successors.”
“On the authority of Jabir, he said: I heard Abu J Afar, peace be upon him, says: No one claims that he compiled the entire Qur’an as it was revealed except a liar, and he did not compile it and memorize it. As God Almighty revealed it, except for Ali bin Abi Talib, peace be upon him, and the imams after him”
Attributing the absolute universality of the Qur’an to the infallibles (peace be upon them) does not mean depriving other people of the knowledge of the Qur’an, but it means that understanding the back and middle, interpretation and interpretation of the Qur’an in its full meaning is for the infallibles (peace be upon them), and others benefit from this knowledge through their understanding and Their rank Imam Al-Sadiq (peace be upon him) says in his classification of knowledge of the Qur’an in his approach directed to the public: “The Book of God Almighty is based on four things - in expression, in reference, in subtleties, and in truth - so the expression is for “Awwam” and “al-Ishara” are for the elite, “al-Latif” is for the Saints, and “truths” are for the Prophets.” In view of this, others must refer to the Qur’an and the People of the House together, in order to understand the teachings of the religion correctly and walk on the straight path of God, as the Greatest Prophet emphasized this when he said: “Indeed, I have left among you the two weighty matters. If you hold fast to them you will never go astray,” a book. God and my family; My family, and they will not separate until they come to the basin.”
Ahlulbayt and divine knowledge
The Ahl al-Bayt possessed wisdom and decisive speech, and this was evident in their logic and the strength of their arguments, which came from their knowledge, they are descendants of the message and the Imamate, and their knowledge was worldly, divine knowledge.
Al-Jahiz mentioned this, quoting Imam Jaafar bin Muhammad Al-Sadiq, on the authority of his forefathers, on the authority of the Messenger of God, may God’s prayers and peace be upon him and his family.
People are small and I know them as adults. Verily, we are from the family of a family whose knowledge God has taught us, and with God’s judgment we have judged, and from the truthful words we have heard. And if you follow our tracks, you will be guided by our insight. And if you do not, God will destroy you with our hands. With us is the banner of truth. Whoever follows us will follow us, and whoever lags behind us will be drowned. Indeed, with us the backs of every believer will be turned away, and with us it will be removed. The bond of humiliation is around your necks, and with us an victory and with us is a seal, not against you.
The knowledge inherited from their grandfather, the Chosen One, their father, Al-Murtada, and their mother, Fatima Al-Zahra, especially the precise knowledge of the Holy Qur’an. We infer this from what Sulaym bin Qais Al-Hilali mentioned when he referred to the care of the Commander of the Faithful, Imam Ali bin Abi Talib, peace be upon him, in the Holy Qur’an and his follow-up of every major and small thing in it, starting from the day the first verse was revealed. In it, reviewing it with the Messenger of God, may God’s prayers and peace be upon him and his family, and studying it with him every day and knowing its subtleties and hidden things.
Salim quotes the words of the Imam, answering a question directed to him about his learning of the Qur’an from the Messenger of God, may God’s prayers and peace be upon him and his family: ((And I used to go to the Messenger of God, may God’s prayers and peace be upon him and his family), in every On the day of his entry and every night of his entry, he would let me go around with him wherever he went. The companions of the Messenger of God knew that he did not do that to any of the people except me, and perhaps that was in my house. The Messenger of God, may God’s prayers and peace be upon him and his family, would come to me... If he was in my house, you would not get up. We have Fatima and neither of my two sons and this indicates the extent of the knowledge of the Commander of the Faithful, peace be upon him, Lady Fatima al-Zahra, peace be upon her, and al-Husayn, peace be upon her, about this book, to which falsehood does not come from before it or behind it.
Their teacher is the Messenger of God, who does not speak of desire. It is only revelation. His knowledge is revealed, very powerful; Therefore, the enemies took methods of deception and deception to harm them and distort their images, but the Imams, peace be upon them, confronted them with all courage and steadfastness and explained to the people the facts, which turned things around for their enemies, as this research will reveal, God Almighty willing.
On the authority of Imam Ali bin Musa al-Rida (peace be upon him) that he said: “Doesn’t God Almighty say: “He knows the unseen, so He does not reveal the unseen to anyone (*) except one whom He is pleased with from a Messenger.” For the Messenger of God is satisfied with God, and we are the heirs of that Messenger whom God made known. whatever He willed from His unseen, so He taught us what was and what will be until the Day of Resurrection, meaning that the most honorable Prophet Muhammad (may God’s prayers and peace be upon him and his family) took knowledge from God and the People of the House, in turn, took it from him by inheritance, and on the authority of Imam Jaafar bin Muhammad Al-Sadiq (peace be upon him). Peace be upon him : “By God, We have given knowledge of the ancients and of the last.” This limit of knowledge cannot be reached or attained by anyone except them.
In a narration from him (peace be upon him) also: “By God, I know what is in the heavens, and I know what is in the earth, and I know what is in this world, and I know what is in the Hereafter... Indeed, I know that from the Book of God Almighty, when He says: ‘The Day We will raise up into every nation a witness against them.’” From themselves. We brought you as a witness over these, and We sent down to you the Book as an explanation of all things, and as guidance and mercy and good tidings for the Muslims The Imam points out that this knowledge of theirs is derived from the Holy Qur’an, for everything in the heavens and on earth and in this world and the hereafter of reckoning and punishment is present in this book. The Great, but no one can reach it. Therefore, these narrations indicate that the knowledge of the People of the House stems from two main sources, which are the noble Prophet Muhammad, the Messenger, by inheritance, and the Holy Qur’an, as they are the weight inherent in it.
Not only that, but the honorable narrations indicate more than that. In a narration on the authority of Imam Ali Ibn Abi Talib (peace be upon him), he says: “If you had folded the pillow for me, I would have judged between the people of the Torah by their Torah, and the people of the Gospel by their Gospel, and the people of the Psalms by their falsehood, and the people of the Qur’an by their Qur’an.” It is God’s grace upon them that He granted them knowledge of the other heavenly books in addition to the Noble Qur’an. With this knowledge, they are able to prove truth from falsehood over the people of other religions with argument and evidence from their books themselves.
They pass this knowledge on to each other, on the authority of Abu Abdullah Al-Sadiq, who said: “Ali was a scholar, and knowledge is passed down, and no scholar will perish except that after him there will remain someone who knows the same knowledge as him or what God wills.” We understand from the narration that God Almighty does not die. A scholar until he bequeaths his knowledge to his successor who is qualified for that knowledge, so that this knowledge does not die with his death, with reference to their inheritance. These knowledges are passed down from grandfather to grandfather, and they are transmitted between them until the Qa’im al-Mahdi (may God bless him and grant him peace), so his saying (who knows his knowledge or what God wills) That is, either the knowledge of the later will be similar to the previous one or will increase, by the will of God Almighty, and this is what we see from the development of the knowledge acquired from the previous ones .
As the honorable narrative texts indicate that knowledge is not authentic unless it comes from them (peace be upon him), Abu Jaafar (peace be upon him) said to Salamah ibn Kuhail and Al-Hakam ibn Utaiba: “East and west, you will not find authentic knowledge except something that came from us, the People of the House.” If someone who seeks correct knowledge goes to the east and west of the earth, he will never attain it, unless he comes to their door and seeks it from them. This indicates that any knowledge whose results were correct and was reached and benefited from comes from them and no one else has any credit for it. They are the keys to wisdom, and a source of wisdom. Knowledge, just as stored jewels cannot be taken out without the key, so stored wisdom does not appear or come out without their explanation ( [5] ), and this is what Imam Abu Abdullah (peace be upon him) confirmed in his saying: “God refuses to make things happen except With reasons, He gave everything a reason, and He gave every reason an explanation, and He gave every explanation a key, and He gave every key a knowledge, and He gave every knowledge a speaking door. Whoever knows it knows God, and whoever denies it, God will deny it. That is the Messenger of God and us”.
The occurrence of things through causes is an important issue in all that God Almighty has created. Everything has a cause until it comes to an end for the one who has no cause - that is, God Almighty - and He made an explanation for this cause, which are its limits, conditions, and conditions, and this explanation is a knowledge that is specific to it, and He made for this knowledge someone who can speak of it and a door through which one can enter. Whoever wants this knowledge for him, what he means by (the chapter) is the one through which he reaches this knowledge, and he is the Messenger of God and the Imams.
In a narration on the authority of Imam Ali, in which he explains his knowledge, he says: “Rather, it is integrated into a hidden knowledge, and if you were to reveal it, you would be disturbed as the people of the distant land would be disturbed.” If this knowledge were revealed to his listeners, they would be shaken and disturbed because they could not bear the wonders of what is in it, and it is preserved with the Ahl al-Bayt and they only reveal it. Because of their trusted elite, those whose hearts God has tested for faith.
Companions, scholars, and everyone who knew their virtue have attested to them. On the authority of Ibn Abbas: “Ali taught knowledge that the Messenger of God taught him, and the Messenger of God taught him, so the most honorable Prophet (may God’s prayers and peace be upon him and his family) learned from the knowledge of God, and Ali (peace be upon him) taught from the knowledge of the Prophet.” My knowledge is part of Ali’s knowledge, and my knowledge and the knowledge of Muhammad’s companions regarding Ali’s knowledge is only like a drop in seven seas!”.
We find Al-Khalil bin Ahmed Al-Farahidi saying about the Commander of the Faithful, Ali bin Abi Talib, when he was asked: What do you say about Ali bin Abi Talib? He said: What should I say about a man whose virtues were concealed by his friends out of fear and his enemies out of envy? Then from among the concealment emerged what filled the astonished, and it was also said to him: What is the evidence that Ali is the Imam of all in all? He said: Everyone’s need for Him, and His need for everything.
From this it becomes clear that the reality of the knowledge of the Ahl al-Bayt (peace be upon him) is the knowledge of my presence and witness, and it is not part of the tradition of acquired knowledge that is obtained through words and concepts. What confirms this is their description that they are the treasurers of God’s knowledge, that they know what is on earth and in heaven, and that they are heirs. The knowledge of the most noble Prophet, and that they know everything, and other narrations that indicate the breadth of their knowledge .
Sadr al-Din al-Shirazi explains the features of their knowledge when he says: “Acquired, acquired knowledge is knowledge of the phenomena of things and their particles through the same things with a change that does not benefit certainty. This type of knowledge is far removed from by the saints, as well as the family of Muhammad, and the present-day witness knowledge is knowledge of the reality of things and their causes - which is of no use. About knowledge of its parts - it is the knowledge of the saints, as well as those in authority from the family of Muhammad, and the effects of this knowledge, in addition to the fact that they are witnesses to the very reality and truth of the matter. Knowledge of it qualifies one to become acquainted with the secrets of the universe and the kingdom, and gives him the qualification to be able to dispose of it, awaiting the granting of power from God the Almighty. Al-Fayd al-Kashani referred to this by saying: “And let it be known that the knowledge of the Imams is not ijtihad or auditory, which they acquired from the senses, but rather worldly, which they acquired from God Almighty with the blessing of following the Prophe