Ahl al-Bayt and Islamic History

In saying, “Love my family because you love me,” the Prophet (PBUH) pointed to the succession of the Ahl al-Bayt (AS), presenting them as occupying his own position. Loving the Ahl al-Bayt (AS) is essential to loving the Prophet (PBUH), and ultimately to loving God.

The verse «لکل امة جعلنا منسکا» does not endorse the freedom to choose one’s religion. Rather, it affirms the authenticity of Islam and its acceptance by God, with the wilayah of the Ahl al-Bayt (AS) at its heart. A narration from Imam Musa al-Kazim (AS) also supports this interpretation, identifying the “manasik” with the Imam.

In the Holy Quran, the phrase “هَٰذَا مِنْ عَمَلِ الشَّيْطَانِ” refers to the quarrel between two men—one of Moses’ followers and the other his enemy—not to Moses’ killing of the Egyptian. This interpretation is based on a report from Imam al-Rida (AS), related in al-Ma’mun’s court.

Imam Hasan’s (AS) peace treaty with Muawiya was shaped by the very different circumstances of the struggle between truth and falsehood at that time; comparing it with today’s situation is presumptuous. Then, it was difficult to distinguish truth from falsehood, whereas today the two sides are clearly distinct. Surrendering to the enemy would not protect the lives of the Shia; it would lead to their destruction.

God’s greeting of peace to John (SA) at three stages—his birth, death, and resurrection—expresses divine care, grace, security, and well-being; on its own, however, it does not indicate infallibility, since this greeting also extends to the faithful. Jesus, son of Mary, likewise invoked peace upon himself at these stages.

God’s Proof is to the Earth what the soul and its governing system are to the body. If the connection with him were severed, the Earth would fall apart like a body deprived of its soul, becoming a wandering celestial rock. By God’s permission, he preserves the Earth’s spiritual safeguards and holds the reins of guidance.

The day on which we renew our pledge to the Imam of Our Time is the same as Eid al-Ghadir, which commemorates the proclamation of the authority of Amir al-Mu’minin. Following the martyrdom of Imam al-Askari, our covenant and pledge to the Imam of Our Time should be renewed and strengthened—but not with celebration or rejoicing. Rather, we should offer our condolences to the Imam on the loss of his father, hold mourning ceremonies, and recount his father’s virtues.

Rāʾid means a vanguard, guide, water-finder, or scout. Imam Hasan al-Mujtaba (AS) is the guide to God’s good pleasure because, on the Day of Resurrection, he will go ahead of the believers and his followers, making the way into Paradise and through its stages clear and ready for them, and showing them its dangers and stopping places.

Each of the Infallible Imams (AS) possesses unique qualities. Imam Hasan’s (AS) role as a guide demonstrates that we need him in order to enter the depths of servitude to God. The emphasis on following his path is because forgetting his authority leaves us trapped and confined in life’s most difficult passes.

As his martyrdom approached, the Prophet (PBUH) was grieved and distressed because he knew of the hardships that would befall the Ahl al-Bayt (AS) after his passing, as well as the discord, disobedience to his commands, and plots being formed against Ghadir Khumm. His passing was also a great calamity, for divine revelation would come to an end.

The station of the Master of Martyrs (AS) even transcends the station of divine will: he describes the hearts of God’s friends as the abode of divine will, while calling himself “the trial of God’s friends.” This means that he possesses a station of divine knowledge that encompasses divine will. The souls of other human beings, too, can be a locus of divine will.

Imam Husayn’s (AS) uprising sought to bring God’s sovereignty to the fore and overthrow tyrannical governments. Governance is the Imam’s rightful claim, assigned to him by God. At certain times, however, circumstances made it expedient to tolerate such rule temporarily, in order to complete the proof and awaken the community to the tyranny it faced.

The Imam is the truth and spirit that governs the backbone of creation, and creation cannot do without him. When an Imam is martyred, another succeeds him without delay. The wisdom behind the continuity of the Imamate despite oppression lies in the test of creation; the establishment of the order of truth in its fullness will come to pass at the end of time.

One who is honored through Imam Husayn is someone who follows him completely and embodies the qualities of a true Shi‘i. Absolute obedience, sincere devotion, and wholehearted emulation are the keys to attaining esteem in the sight of God—so much so that a person becomes, in effect, a mirror reflecting the one they follow.

According to a narration from Imam al-Sadiq (AS), it was not permissible for Adam’s children to marry one another. In this account, Cain married a female jinn named Jahanah, while Abel married a houri named Tark. Seth later married a houri named Na‘imah, and the human line continued through them.

The divine proof, who is the Sultan, encompasses both this world and the next. The Ahl al-Bayt (AS) are the supreme manifestation of the Sultan of God and the divine proofs over the inhabitants of this world and the next; divine mercy and blessings descend through them. Connecting with this divine proof is the way to attain the strength and ability needed to pass beyond the boundaries of the worlds.

It seems that “rizq” in the speech marking the passing of Lady Zaynab al-Kubra (SA) means “day,” rather than provision or sustenance. God’s infinite artistry will be revealed on the tablet of womanhood, and the pure woman is like a vessel into which the wine of beauty and boundless delights is poured—and in which it will endure.