Ahl al-Bayt and Islamic History

Our duties toward the oppressed people of Yemen include praying for the hastening of the appearance of His Eminence Mahdi (AJ), praying for their suffering to be relieved, invoking God’s curse on the enemies of Islam and hostile groups, providing financial assistance through recognised channels, and expressing readiness to help in person. We should also appeal to international and legal bodies.

In the saying «انا و علی من شجره واحده و سائر الناس من شجر شتی», “the rest of the people” means those who are not Shi‘a. If they become the soil of the Muhammadan root and connect themselves to it, they can grow from the life of that blessed tree and be grafted onto it.

The Muhammadan community is an ordered, cohesive society with clear aims—a kind of order also found in the honeybee. When believers’ hearts come together under the Prophet’s guidance and love, a true Muhammadan community is formed.

The rank of Muhammad’s community (PBUH) was so exalted that the prophets turned to God in supplication, longing to attain it. This rank encompassed blessings in this world and the next, heavenly and spiritual dimensions, and the Prophet’s earthly station—all of which are forms of divine blessing and the basis on which the prophets sought intercession.

The Prophet of Islam (PBUH) came into this world in earthly attire to help bring it to flourishing. Master Ali (AS) is Abu Turab—the one who transforms earth into the celestial spheres and beyond. Though his luminous presence was the source from which the highest celestial sphere was created, he entered this world at the lowest point in the order of existence to spread the divine lights.

By defending Lady Zaynab’s (SA) sacred standing and offering a sound interpretation of infallibility, you showed great discernment and understanding. Well done for defending her pure honor. God willing, you will receive your reward.

God is the first to know of your sincere gifts, and your gifts are a source of pride for the revered ones before the other prophets of God. The more sincere the gift, the greater their joy.

The Imams and the Prophet welcome and receive their visitors by tenderly comforting their hearts and souls. This spiritual hospitality softens the heart, lifts grief and sorrow, brings inner joy and vitality, and deepens love.

It is possible to behold the blessed countenances of the Prophet and the Imams even in this world, provided that one’s heart is filled with the light of faith and one’s eyes are kept free of all that is forbidden. This encounter may occur while awake, in a dream, or through inward spiritual vision.

Quranic verses can be cited to show that the knowledge required by all created beings, and the love among them, flow from the infallible Imams (peace be upon them). Among the relevant verses are verse 12 of Surah Ya-Sin, which says, “و کل شیء أحصیناه فی إمام مبین,” and verse 43 of Surah al-Nahl, which instructs people to ask the People of Remembrance.

The Ahl al-Bayt (AS) are intermediaries through whom the divine Word flows and are a dwelling place of revelation; they hold a special status in matters of revelation. The Lord’s speaking to creation from behind a veil—and the fact that the revered figures themselves serve as that veil—means that their role as intermediaries of the divine Word is one of their spiritual graces.

By “infusing knowledge” in the Najaf visitation, what is meant is the imparting of divinely bestowed and distinctive knowledge. This should be sought from God, while the Master, Imam Ali (AS), is the means through which it is imparted. It is like Moses asking Khidr (AS) for instruction: Moses sought knowledge from God, but received his teaching through Khidr.

Rūmān is said to be one of four angels tasked with testing the people in their graves, and their leader. He enters the grave before Munkar and Nakīr and records the deceased’s good and bad deeds. Some narrations also describe him as being responsible for the ebb and flow of the seas.

Women may make the Arbaeen pilgrimage without a male companion, provided they are confident that their moral safety and modesty will be protected.

Imam Husayn (AS) did not fight evil people; he stood up in defence. They did not want God to be worshipped, and wanted the world to be filled with corruption, oppression, and sin. Imam Husayn (AS) stood in their way, and that is why they martyred him.

All the Imams are equally beloved, because they are alike. If our love for Imam Husayn (AS) and Imam al-Mahdi (AS) feels stronger, it is because we know more about them. As we come to know the other Imams better, our love for them all will become equally deep and sweet.

We can love the Imams without ever having seen them because God, in His mercy, places their love and their spiritual, celestial image in our hearts. Those whose hearts are pure feel this love more deeply.

According to the Quranic verses, the command to prostrate was given only in relation to Adam, peace be upon him, and Eve was created later from Adam himself. Therefore, the angels prostrated only to Adam, while Iblis refused to prostrate out of arrogance.

The hadith “Most goodness is found in women” refers to the good a woman brings to herself, like a flower that bears nectar: the first benefit is hers. A believing woman possesses every kind of goodness, and through her others, too, attain goodness and virtue. Other women may also have the potential for goodness, but may be unable to bring it to fruition.

Imam Husayn (AS) is a guide and proof leading to God and to winning His pleasure—not in the sense of reaching the nature and essence of the Divine Being. This virtue is also mentioned in connection with Imam Ali (AS), who was uncompromising in the cause of God. In such contexts, “dhāt” means God’s direction, path, way, or pleasure.