Ahl al-Bayt and Islamic History

The conduct of some people on the ninth of Rabiʿ al-Awwal—which is mistakenly believed to mark the death of ʿUmar ibn al-Khattab—is not in keeping with the example of the Ahl al-Bayt (AS). Insulting the sacred beliefs of others is prohibited, as stated in verse 108 of Surah al-Anʿam. A true Shiʿi follows the example and teachings of the Imams and, through their own conduct, invites people to the Ahl al-Bayt (AS), rather than causing them distress.

All the Infallibles (AS) guide people to the Exalted Truth; this title is not exclusive to Imam Husayn (AS). “The Guide to the Essence of God” means directing creation toward the One, Absolute Essence. For the divine Essence, considered in itself, is beyond our reach. Through their very being, the Infallibles (AS) serve as a means of directing us toward it—just as we call upon God by His names.

The sustenance that reaches us is first presented to the Infallibles (AS), or to the Imam of the age, who then convey it to God’s servants. This mediation reflects divine wisdom and the honour God has bestowed, and it has been in place since the time of the Prophet Adam (AS). The Infallible Imams (AS) are channels for divine grace, and our connection to these exalted means hastens the growth and advancement of creation.

A physical meeting with Imam Ali (AS) is not the ultimate expression of devotion and love for him. True devotion depends on a heartfelt connection, knowledge of the Imam, and following him—an ongoing bond unrestricted by time or place.

God’s blessings upon the Prophet and the Imams are a unique and special mercy, unlike His universal mercy and compassion. When God sends blessings, it means mercy; when the angels do so, it means purification; and when people do so, it means prayer. “Submission” means accepting God’s commands.

In response to the question of whether Prophet Noah fell short in raising his son, this text explains that responsibility for upbringing is shared, and that parents cannot be held entirely to blame. A person’s own role and choices matter too.

Imam Ali’s (AS) words about never leaving the House of God empty, considered in light of the coronavirus pandemic, explain that Hajj is one of the pillars of Islam. To abandon it is like leaving a building without its supporting pillar, bringing ruin upon its people. Abandoning Hajj is a declaration of war against God and a rejection of the call to seek forgiveness.

In the hadith “خیرکم خیرکم لأهله و أنا خیرکم لأهلی,” the word “family” refers to one’s household. This includes parents, sisters and brothers, spouse, and children. The hadith emphasizes the importance of treating one’s family well, and the Prophet (PBUH) described himself as the best of people to his own family.

The Noble Prophet (PBUH) embodied both prophethood and imamate, and stands above all the Imams (AS). He is the City of Knowledge, and the Imams are its gates. The angels of revelation served as channels through which knowledge and insight reached the Prophet (PBUH), much like the nerves and senses; revelation was conveyed to him through them.

It is the duty of all people to follow God’s proof in every circumstance, whether during the Occultation or after the ظهور. The belief that the earth endures is conditional on the presence and existence of God’s proof, and the duties of each particular era are specific to that time.

Spiritual presence with and visitation of the Imam of the Age (AJ) take place beyond the material realm, in the realm of meaning and spirits; physical presence is therefore not a condition. The Infallible Imams (peace be upon them) are witnesses to creation both during their material lives and after them. Meeting them is not confined to the material realm or to what lies beyond it.

Wearing hijab is not required simply to offer greetings to the Immaculate Imams, peace be upon them; women may greet them at any time and in any circumstances. However, when spiritually present in their presence, women should observe hijab, which is considered an adornment of the pilgrimage.

According to a report from Imam al-Sadiq (AS) cited in *al-Kafi*, Noah (AS) took eight pairs of domesticated and wild animals aboard the Ark, including sheep, goats, camels, and cattle, as well as birds. After that, the earth was submerged.

In Islamic thought, place is the measure of each thing and the setting in which the dimensions of existence come to be. The Prophet (PBUH) is described as the “fullness of the earth and of place,” and as possessing the reality of place. Dimensions take on meaning within the heart of place, and travel between dimensions becomes possible through connection to this reality.

Showing respect for the shrine of Imam Reza (AS) is obligatory, and the best thing to do there is to remember God. There is nothing wrong with gently and kindly reminding visitors to observe proper etiquette in the shrine. We should not show disrespect to the guests of Imam Reza (AS).

The curses in Ziyarat Ashura declare disavowal of those who failed to observe God’s limits and thus incurred His curse. This is like removing impurities: it allows us to be imbued with divine fragrance and positive energy to well up within us. Devils obstruct positive energy, and cursing them clears the way. To feel compassion for devils is to draw near to impurity.

Wishing for death because of the oppression of religion and the sight of injustice has a religious basis and reflects pain and love for the beloved. Like Mary’s (SA) wish to die amid the hardship of childbirth, or Imam Ali’s (AS) grief at being parted from the Prophet (PBUH) and Fatima al-Zahra (SA), this wish expresses the depth of one’s suffering and devotion to the truth.

We should seek God’s help through all the Infallibles and leave none of them out. Lady Fatima al-Zahra (SA) holds a special place, but the other revered figures should not be overlooked. One of the most beautiful forms of tawassul is the supplication “Bika ya Allah” on the Nights of Decree: first, we beseech God by His own grace, and then by each of the Infallibles in turn. This prayer offers a beautiful model of tawassul.