أبي بن كعب

second instance of the Prophet’s (MGB) silence in what Samurah narrated was after saying ‘Qayr al-Maqzoobe va laz-Zaleen’ (…those whose (portion) is not wrath, and who go not astray) .However, Imran ibn Hussayn rejected this. Then they both wrote a letter in this regard to Abi ibn Ka’ab and asked him about this. Abi ibn Ka’ab replied, “What Samurah has remembered is right.”The compiler of the book - may God increase his honor - said, “The Prophet (MGB) remained silent for a short while after reciting the verses of the Quran and before saying Allahu Akbar (God is Great) to go into the state of bowing down in prayers so that there is a pause in between them. This means that the Prophet (MGB) neither said Amin (Amen) after reciting the Opening Chapter of the Holy Quran (Al-Fatiha ) quietly or loudly. As remaining silent doesn’t imply saying anything, this is a strong proof for the Shiites who oppose saying Amin (Amen) after reciting the Opening Chapter of the Holy Quran (Al-Fatiha ). And there is no strength save in God the Sublime the Great.”

O Ubay! I swear by Him who rightfully appointed me as the Prophet that Al-Hussein ibn Ali is greater in the heavens than he is on the Earth. In fact, the following is written on about him on the right side of the Throne of the Honorable the Exalted God, “He (Al-Hussein ibn Ali) is the Lantern of Guidance and the Ship of Salvation. He is the Divine Leader of steadfastness, honor, pride, (source of) knowledge and treasures. And the Honorable the Exalted God has placed a pure, blessed and pious sperm in his loin. He has been taught supplications. The Honorable the Exalted God will reunite with him whoever recites these supplications. He will intercede on their behalf in the Hereafter. And God will eliminate his sorrows, pay back his debts, ease his affairs, clarify his path, empower him over his enemies and not make known his faults all due to him (that is Imam As-Sajjad (s).”Then Ubay ibn Ka’b asked him, “O Messenger of God! What are these supplications?” He (s) said, “When you finish your prayers sit down and say, ‘O my Lord! I implore Thee by your Words, the Seats of your Throne, the Rudder of your Heavens, your Prophets and Messengers to fulfill my prayers since I have encountered difficulties in my affairs. Thus I ask Thee to send blessings upon Muhammad (s) and the Household of Muhammad, and establish convenience in my affairs for me.’ Then the Honorable the Exalted God will make your affairs easy for you, expand your breast , and dictate to you the expression of I bear witness that there is no god but God when you die.”Ubay asked, “O Messenger of God! What is this sperm that He has placed in the loin of my beloved Al-Hussein?”He (s) replied, “The similitude of this sperm is like that of the moon. It is the sperm of boys and girls. Whoever follows him will attain growth and whoever deviates from him will be lost.” He asked, “And what is his name, and what is his supplication?” The Prophet (s) said, “His name is Ali, and his supplication is, ‘O the Eternal, the Everlasting! O the Living the Everbeing! O the Remover of sorrows! O the Appointer of the Messengers! O the Honest in Promises!’”The Honorable the Exalted God will reunite anyone with Ali ibn Al-Hussein (on the Resurrection Day) who supplicates using this supplication. He will lead him to Paradise.Then Ubay asked, “O Messenger of God! Will there be any Successors and Trustees for him?” The Prophet (s) said, “Yes. To him belongs the inheritance of the heavens and the Earth.” He asked, “O Messenger of God! What does the inheritance of the heavens and the Earth mean?” The Prophet (s) said, “It means judging rightfully, issuing decrees according to the religion, interpreting the decrees and expressing what will come in the future.”He asked, “And what is his name?” The Prophet (s) replied, “His name will be Muhammad. He will be the companion of the angels in the heavens. In his supplications he will say, “O my Lord! If Thee are pleased with me and like me, then please forgive me and those of my brethren who follow me, and purify what is in my loin.”Then the Honorable the Exalted God will place a pure, blessed and pious sperm in his loin. Gabriel (s) informed me that the Honorable the Exalted God purifies this sperm and calls him Ja’far Himself, and He establishes him as a Divinely Guided guide, well pleased, and well-pleasing. He will pray to his Lord by saying the following in his supplications, “O the Near One who do not neglect, O the Most Beneficent the Most Merciful! Please grant my followers armour against the Fire. Be pleased with them. Forgive their sins, and ease their affairs. Pay back their debts. Cover up their faults. Forgive their major sins that are between you and them. O the One who has no fear of the oppression of the oppressors! O the One who does not become sleepy or fall asleep. Please establish a relief from all sorrows for me.” The Sublime God will reunite anyone with Ja’far ibn Muhammad with a bright face towards Paradise (on the Resurrection Day) who supplicates using this supplication.O Ubay! Indeed the Honorable the Exalted God has placed a pure, blessed and pious sperm in his loin. He Himself has descended His Mercy unto him and called him Musa. Then Ubay asked, “O Messenger of God! It seems as if they are similar to each other. They are from one generation. They inherit from each other. Some of them describe some others.The Prophet (s) said, “Gabriel described them for me on the authority of the Lord of the Two Worlds - the Exalted the Magnificent.”Then Ubay asked, “Does Musa have supplications that are different from those of his forefathers?” The Prophet (s) said, “Yes. He says the following in his supplications: ‘O the Creator of the creatures! O the expander of the sustenance! O the splitter of the seeds who makes them grow! O the Creator of the living! O the One who gives life to the dead!: Who takes away life from the living! O the Constant and the Well-Established! O the One who makes the plants sprout! Treat me as You please!’”The Sublime God will fulfill the needs of and reunite anyone with Musa ibn Ja’far on the Resurrection Day who supplicates using this supplication by Ali ibn Al-Hussein.And the Honorable the Exalted God Himself has placed a pure, blessed, pious and well-pleasing sperm in his loin, and called him Ali. He is well-pleasing to God among the creatures regarding his knowledge and wisdom. God establishes him as a Proof for his followers on the Resurrection Day so that they can argue based on him on the Resurrection Day. He has supplications in which he says, “O my Lord! Grant me guidance, and establish me firm on that. Resurrect me with it while I am safe and secure as someone who has no fears. You foster piety and forgiveness.”And the Honorable the Exalted God has placed a pure, blessed, pious and well-pleasing sperm in his loin. He Himself has called him Muhammad ibn Ali Himself. He will intercede on behalf of his followers. He inherits the knowledge of his grandfather. He possesses clear signs and proofs which become apparent. When he is born he will say, There is no god but God, and Muhammad (s) is God’s Messenger. In his supplications, he will say, “O the One with no one like unto Him! You are God. There is no god but You. There is no creator but You. You make the creatures perish, but remain yourself. You forgive those who disobey you, and your pleasure lies in forgiveness.”Muhammad ibn Ali will intercede on the Resurrection Day on behalf of whoever supplicates using this supplication by Ali ibn Al-Hussein. And the Sublime God has placed a sperm -neither oppressive nor disobedient, but pious, blessed, pure, and clean- in his loin. He Himself has calledhim Ali ibn Muhammad. He has equipped him with calmness and dignity. He has granted him knowledge and the hidden secrets. Whoever visits him while covering up something in his heart (mind), he will inform him of that, and will admonish him against his enemies and will say the following in his supplications, “O the Light! O the Proof! O the Luminous! O the Lucid! O Lord! Please guard me against the wickedness of the devils, the seditions of the ages. I ask Thee for salvation on the Day on which the Trumpet is blown.”Ali ibn Muhammad will intercede (on the Resurrection Day) on behalf of whoever supplicates using this supplication and lead him into Paradise. And the Blessed the Sublime God Himself has placed a sperm in his loin whom He called Al-Hassan.Then He established him as light in the towns, His Successor on the Earth, as a source of honor for his grandfather, as a guide for his followers, and as one to intercede on their behalf near his Lord, as a revenger of His enemies, and as a Proof for those who are his friends and those who adhere to him as their Divine Leader. In his supplications he said,“O the Noble One - noble in your nobility! How noble is one who is noble in his nobility! O the Noble One! Grant me nobility by your Nobleness. And acknowledge me by your assistance. Keep away from me the temptations of Satan and fend things off from me using your own fending. And protect me by your protection. And establish me as one of your best creatures. O the One and Only! O the Single and the Eternal.”The Honorable the Exalted God will reunite with him (al-Hasan) whoever supplicates using this supplication and save him from the Fire even if the Fire has become incumbent upon him. Indeed the Blessed the Sublime God has placed a pure, blessed and pious sperm - pure and purifying in Al-Hassan’s loin. Any believer from whom the Sublime God has taken a pledge of his Mastery will be pleased with him, and all those who refute him will become atheists. He is a pious, pure, righteous, approved, guiding and Divinely Guided Divine Leader. And he rules justly, and orders to rule that way. He acknowledges the Sublime God, and the Sublime God acknowledges him in His words. He will rise from Tihama (in the Arabia) when signs and proofs have appeared. He possesses treasures that are not of silver and gold, but are of very beautifuland strong horses and remarkable men marked with faith and worship. The Sublime God will gather together as many people as there were in the (Battle of) Badr - that is three hundred and thirteen men - around him from the farthest towns. There is a sealed Tablet with him in which the number of his companions, their names, their family names, their towns, their characteristics, their looks and their nicknames are recorded. They are all fighters striving in his obedience.And Ubay asked him, “O Prophet of God! And what are his proofs and his signs?”The Prophet (s) said, “He has a flag which opens up by itself when the time comes for him to rise. This is inherent in its nature. The Sublime God will empower it to talk, and the flag will say, “O Friend of God! Rise and kill the enemies of God.” These two are two signs and proofs for him. And he has a sword that is placed in its sheath. And when the time comes for him to rise, this sword is drawn out of its sheath by itself. The Sublime God will empower it to talk, and the sword will say, “O Friend of God! Rise. It is no longer allowed for you to be indifferent to the enemies of God.”Then he will rise and kill the enemies of God wherever he finds them. He will establish the bounds set up by God, and rule according to the Decrees of God. He will rise with Gabriel on his right side and Michael on his left side. You will see what I told you happen, even though it may be after some time. And I entrust my affairs to the Sublime, the Honorable the Exalted God.O Ubay! Prosperous be the one who meets him. Prosperous be the one who loves him. Prosperous be the one who believes in him. God will save them from destruction due to him, and due to confessing to God, His Messenger and all the Divine Leaders. God will open up Paradise for them. Their similitude on the Earth is like that of musk which always smells good and never changes. And their similitude in the heavens is like that of the bright moon whose illumination never ceases.Ubay asked, “O Prophet of God! How were the details about these Divine Leaders expressed to you by the Honorable the Exalted God?” The Prophet (s) said, “Indeed the Honorable the Exalted God sent down twelve Tablets to me on each of which the names of each of the Divine Leaders is sealed. The descriptions of each of them is in the appropriate Tablet.”

“Abu ’Abd Allah (a.s.), asked me, ‘What does the enemy narrate?’ I then asked, ‘I pray to Allah to keep my soul in service for your cause, what kind of narration do you mean?’ He said, ‘It is about their Adhan, Ruku‘, and sajdah?’ I then said, ‘They say, “Ubay ibn Ka‘b has seen them in a dream.’” The Imam said, ‘They have spoken a lie. The religion of Allah, the Most Majestic, the Most Glorious, is by far more exalted than being seen in a dream.’ The narrator has said that Sadir al- Sayrafiy then said, ‘I pray to Allah to keep my soul in service for your cause, please enlighten us about it.’ Abu ‘Abd Allah (a.s.), then said, ‘When Allah, the most Majestic, the most Glorious, took His prophet for a journey to His seven heavens, in the first heaven He granted him blessing and in the second one He taught him his obligations. Allah sent down a carriage that was made of light with forty kinds of the kinds of light therein, surrounded by the Throne of Allah that covers the eyesight of the on-lookers. One of those lights is yellow from which yellowness is yellow. Another one is red because of which redness is red, yet another one is white because of which whiteness is white. The rest of them are like the number of the creatures in the form of light and colors. In that carriage, there are rings and chains of silver. Thereafter He took him up in the heaven. The angels moved in all directions of the heaven and fell down in prostration saying, “He is free of all defects and Most Holy. How similar is this light to the light of our Lord!”’ Jibril (Gabriel) then said, ‘Allah is greater than can be described, Allah is greater than can be described.’ Then the doors of the heaven opened, the angels gathered and saluted to the Holy Prophet in large groups saying, “O Muhammad, how is your brother? When you go back to earth tell that we salute him.” The Holy Prophet asked them, “Do you know him?” They replied, “How can we forget him. We were made (by Allah) to establish a covenant and commitment to (follow and) support him; support you and his followers until the Day of Judgment. We look on the faces of his followers five times every day - meaning thereby during the five times Salah (prayer). We say, ‘Allahumma Salli ‘Ala Muhammad wa ‘Ali Muhammad (O Allah grant Muhammad and his family a compensation worthy of their serving Your cause).”’ The Messenger of Allah thereafter has said, “Then my Lord granted me forty kinds of kinds of light of which no one resembled the ones given to me before. He gave me more rings and chains and took me to the second heaven. When I arrived near the second heaven’s door, the angels moved to all directions of the heaven and fell down in prostration saying, ‘Free of all defects and Most Holy is the Lord of the angels and the spirit. How similar is this light to the light of our Lord!’ Jibril then said, ‘I testify that no one, other than Allah, deserves to be worshipped.’ The angels then gathered asking, ‘O Jibril, who is this with you?’ He replied, ‘This is Muhammad.’ They then asked, ‘Is he already commissioned to serve as the Messenger of Allah?’ He replied, ‘Yes, he is commissioned.’” The Holy Prophet has said that they then came to me, welcoming with salutations and saying, “Tell your brother we salute him.” I asked them, “Do you know him?” They replied, “How can we forget him? We were made (by Allah) to establish a covenant and commitment to (follow and) support him; support you and his followers until the Day of Judgment. We look on the faces of his followers five times every day” - meaning thereby during the five times Salah (prayer). “The Messenger of Allah has said, “My Lord then gave me another forty kinds of the kinds of light of which no one was similar to the light given to me before, and increased the number of rings and chains. Then He took me up to the second heaven. The angels moved to all directions in the heaven and fell down in prostration saying, ‘Free of all defects and Most Holy is the Lord of the angels and the spirit. What is this light that is so similar to the light of our Lord?’ Jibril then said twice, ‘I testify that only Allah deserves worship. The angels gathered and said, ‘O Jibril, who is he with you?’ He (Jibril) replied, ‘He is Muhammad.’ They asked, ‘Is he commissioned (as messenger of Allah)?’ Jibril answered, ‘Yes, he is commissioned.’” The Holy prophet, has said, “They (angels) came to me as if wanting to hold me in their arms and saluted me and said, ‘Convey our salutations to you brother.’ I asked, ‘Do you know him?’ They replied, ‘Why we would not know him? We are made to establish a solemn covenant of support in your favor, in his favor and in favor of his followers until the Day of Judgment. We look at the faces of his followers five times every day and night.’ They meant thereby the times of each of five daily Salah (prayer).” The Messenger of Allah has said, “My Lord then gave me another forty kinds of the kinds of light of which no one was similar to the light given to me before. Then He took me up to the third heaven. The angels moved to all directions in the heaven and fell down in prostration saying, ‘Free of all defects and Most Holy is the Lord of the angels and the spirit. What is this light that is so similar to the light of our Lord?’ Jibril then said twice, ‘I testify that Muhammad is the Messenger of Allah.’ The angels all gathered and said, ‘Welcome, we greet you, O the first. Welcome, O the last, welcome, O the one who brings about resurrection and welcome the one who brings about distribution (distributor of heavens and hell (one of the title of Imam AJi)), Muhammad is the best of the prophets and Ali is the best of the executors of the wills of the prophets of Allah.’” “The Holy Prophet has said, “They then saluted me and asked about my brother and I said, ‘He is on earth. Do you know him?’ They replied, ‘How can we forget him? We every year perform Hajj of Bayt al-Ma‘mur where there is a white board on which there are the names of Muhammad, Ali, al-Hassan, al-Husayn, all A’immah and their followers till the Day of Judgment. We congratulate them every day and night five times’ - meaning thereby the five times Salah (prayer) - ‘and they wipe their heads with their hands.’” The Holy Prophet has said, “My Lord then increased the number of the kinds of lights for me by another forty kinds of light of which no one resembled the ones given to me before. He then took me higher until I reached the fourth heaven where the angels did not say anything. I heard a low intensity sound as if vibrating inside the chests. The angels then gathered, the doors of the heaven opened and they came to welcome me. Jibril then said, ‘Come for Salah (prayer), come for Salah (prayer). Come to wellbeing, come to wellbeing.’ The angels then said, ‘They are two very familiar sounds.’ Jibril then said, ‘Salah (prayer) is about to be performed, Salah (prayer) is about to be performed.’ The angels said, ‘It is for his followers until the Day of Judgment.’ The angels then gathered and asked, ‘How is your brother?’ I replied, ‘Do you know him?’ They replied, ‘We know him and his followers. They are lights around the Throne of Allah and in al-Bayt al-Ma‘mur, there is a board of light [on which there is a writing of light] and in this writing there are the names of Muhammad, Ali, al-Hassan, al-Husayn, all ’A’immah and their followers until the Day of Judgment from whom not even one man is increased or decreased. This (written document) is our covenant and a document of commitment which is read to us every Friday.’ Thereafter it was said to me, ‘Raise your head, O Muhammad.’ I raised my head, I saw the levels of the heaven opened up, and the curtains rose. I then was told, ‘Look downward.’ I looked downward and I saw a house like your house, this one, a sacred precinct like this holy precinct. If I were to drop something down from my hand, it would only fall on this house but not on another place. It then was said to me, ‘O Muhammad, this is the holy place and you are the Holy person; for every similitude there is something similar.’ Allah then sent Wahy to me, ‘O Muhammad go near the S’ ad (a fountain at the foot of the Throne) wash the parts of your body that are used during sajdah, cleanse them and perform Salah (prayer) for the sake of your Lord.’” The Messenger of Allah then went near the S’ ad, water that flows at the right foot of the Throne. The Messenger of Allah touched the water with his right hand and for this reason Wudu’ is with the right hand. Allah, the Most Majestic, the Most Glorious, then sent Wahy to him (Muhammad), “Wash your face; you look to My greatness, then wash your right arm and then your left arm; you receive My words (book) in your hand. Thereafter wipe your head with your hand while still moist with the water of Wudu’ and your feet up to your ankles; I like to bless you and allow you to step where no one, other than you, has ever stepped.” This is the reason for Adhan and Wudu’. Then Allah, the Most Majestic, the Most Glorious, sent Wahy to him, “O Muhammad, face the direction of the black-stone and speak of My greatness an equal number of times as the number of My curtains.” For this reason, the number of Takbir is seven, equal to the number of seven curtains. At the end of the curtains, he commenced Salah (prayer) and for this reason, commencement became a Sunnah (a noble tradition). The curtains are of parallel levels and in between every two level, there are oceans of light. This is the light, which Allah sent to Muhammad, O Allah grant compensation to Muhammad and his family worthy of their services to Your cause. For this reason, the number of (Takbir for) commencement is three because of the opening of the curtains three times. The number of Takbir, (altogether before commencement), are seven and the number of commencement three times. When he completed all Takbir and (takbir of) commencement, Allah sent him Wahy to call Him by His name and for this reason, the phrase “In the name of Allah, the Beneficent, the Merciful” is placed before every Chapter of the Holy Quran. Then Allah sent him Wahy to praise Him. When he said, “All praise belongs to Allah, Lord of the worlds,” the Holy Prophet to himself said, “My thanks (to Allah).” Allah, the Most Majestic, the Most Glorious, sent him Wahy saying, “You just discontinued My praise. Call Me by My name.” For this reason the phrase “most Beneficent, most Merciful” has come twice in al-Hamd (Chapter 1 of the Quran). When the Holy Prophet reached the last word in al-Hamd’ he said, “All praise belongs to Allah, Lord of the worlds and all thanks.” Allah then sent him Wahy, “You discontinued speaking of Me. Call Me by My name.” For this reason, at the beginning of every Chapter there is the phrase, “In the name of Allah, the Beneficent, the Merciful.” Thereafter Allah, the Most Majestic, the Most Glorious, sent him Wahy, “O Muhammad, read about the relationship of your Lord, the most Holy, the most High. “(I begin) in the Name of Allah, the Beneficent, the Merciful. (112:1) (O Muhammad,) you must say, "He is Allah, Who is one only (112:2). Allah is Absolute (112:3). He does not have any child nor is He a child of others (112:4). There is no one equal to Him. (112:5).” “Then Wahy was held back from him and the Messenger of Allah said, “One the only One who is self- sufficient.” Allah then sent him Wahy, “He does not have any child nor is He a child of others (112:4). There is no one equal to Him. (112:5).” Then Wahy was held back from him and the Messenger of Allah said, “Thus is Allah. Thus is Allah, our Lord.” When he said this Allah sent him Wahy, “Kneel down for Ruku‘ for the sake of your Lord, O Muhammad.” He knelt down for RukuL Allah then sent Wahy, while he was in Ruku‘ position, to say, “My Lord, the great, is free of all defects.” He said this three times, Then Allah sent him Wahy, “Raise your head, O Muhammad.” The Messenger of Allah did as he was told to do and stood up straight. Allah, the Most Majestic, the Most Glorious, sent Wahy, “Bow down in prostration for the sake of your Lord, O Muhammad.” The Messenger of Allah bowed down in prostration, then Allah, the Most Majestic, the Most Glorious, sent Wahy, say, “My Lord, the most High, is free of all defects.” He said it three times. Then Allah sent Wahy, “Sit upright, O Muhammad.” He did as he was told. When he sat upright he looked at (signs of) His greatness that appeared to him, then, on his own he bowed down in prostration without anyone’s command. He said three times, “Allah is free of all defects.” Allah then sent Wahy that said, “Stand up straight.” He obeyed but he did not see (of the signs) of greatness that had seen before and for this reason in Salah (prayer) every Rak‘at has one Ruku‘ and two sajdah. Allah, the Most Majestic, the Most Glorious, then sent Wahy, “Read All praise belong to Allah, Cherisher of the worlds” (the first Chapter of the Holy Quran) and he read as he had done before. Allah, the Most Majestic, the Most Glorious, then sent Wahy, “Read Chapter 97 of the Holy Quran; this Chapter speaks, of your relationship and the relationship of your family, until the Day of Judgment.” In Ruku‘ he did just as he had done before, then he did one sajdah. When he raised his head (signs of) greatness appeared to him, he then bowed down in prostration by his own choice, without anyone’s command and again he said, “Allah is free of all defects.” Allah sent Wahy, “Raise your head, O Muhammad, your Lord has made you steadfast.” When he wanted to stand up, he was told, “Sit down in your place, O Muhammad.” He then sat down. Allah sent Wahy, “O Muhammad, when I grant you a favor, you should call Me by My name.” He was inspired to say, “In the name of Allah, with (the help of) Allah, no one, other than Allah, deserves to be worshipped, and all beautiful names belong to Allah.” Then Allah sent Wahy, “O Muhammad, ask compensation for yourself and say, ‘ Allahumma Salli ‘Ala Muhammad wa ‘Ali Muhammad (O Allah grant Muhammad and his family a compensation worthy of their serving Your cause),”’ which he did as he was told. He then noticed rows of angels and messenger and prophets of Allah and it was said to him, “O Muhammad, salute them.” He then said, “I pray to Allah to grant you peace, mercy and blessings.” Allah then sent Wahy, “You and your descendants are the peace, salutations, mercy and blessing.” Allah then sent Wahy, “Do not pay any attention to the left.” The first verse that he heard after Chapter 112 and 97 of the Holy Quran was the verse about the people of the right hand and people of the left hand. For this reason one salutation is toward the direction of Qiblah and for this reason there is Shukr (expression of thanks) in sajdah for Takbir and his saying, “Allah listens to all those who praise Him” because the Holy Prophet heard a great deal of voices of angels saying al- Tasbih, al-Tahmid and al-Tahlil. For this reason he said, “Allah listens to all of those who praise Him.” For this reason, in the first and second Rak‘at if something invalidating Wudu’ takes place, one needs to perform them all over again. This is the first obligation in the prayer at noontime, that is, Salah (prayer) at noontime.’”

Al-Rida (as) attended a gathering with al-Ma’mun in Marv, who had gathered a group of scholars from the people of Iraq and Khurasan. So, al-Ma’mun said: Inform me of the meaning of this verse, “Then, We bequeathed the Book to Our chosen servants.” (35:32) So, the scholars said: By this, Allah meant this entire Nation (Umma). So, al-Ma’mun said: What do you say, Aba’l Hasan? So, al-Rida (as) said: I do not say as they have said, but rather I say: Allah meant the pure progeny (al-`itra al-tahira). So, al-Ma’mun said: How could have He meant the progeny without the Nation? So, al-Rida (as) said to him: Had He meant the Nation, then it would be going to Paradise in its entirety, as per the saying of Allah, “Some of them wrong themselves, some follow a middle course, and some are foremost in good deeds by the permission of Allah. That is the greatest bounty.” (35:32) Then, He included all of them in Paradise, saying, “They will enter the Gardens of Eternity, where they will be adorned with bracelets of gold” (35:33). Therefore, the bequeathal is to the pure progeny, not to others. Then, al-Ma’mun said: Who are the pure progeny? So, al-Rida (as) said: Those whom Allah described in His Book.
He says, “Surely, Allah only wishes to remove uncleanliness from you, O Ahl al-Bayt, and purify you with a thorough purification.” (33:33) They are the ones about whom the Messenger of Allah (s) said: “Surely, I leave behind the two heavyweights among you: (1) the Book of Allah, and (2) my progeny, my Ahl al-Bayt. Surely, they will not separate until they return to me at the Pond. So, watch how you handle them after me. O people! Do not teach them, for they know more than you.” The scholars said: Inform us, Aba’l Hasan, about the progeny – are they the Family (al-Aal) or are they different than the Family? So, al-Rida (as) said: They are the Family. So, the scholars said: It is reported that the Messenger of Allah (s) said: “My Nation is my Family.” His companions have thoroughly reported that the Family of Muhammad is his Nation, to a point where it cannot be denied. So, Abu’l Hasan (as) said: Inform me: is charity not forbidden for the Family? They said: Yes. He said: So, is it forbidden for the Nation? They said: No. He said: This is a difference that distinguishes the Family from the Nation. Woe to you for where you have been taken to! Have you deviated from the remembrance of the page (the Quran)? Are you an extravagant people?! Do you not know that [these verses on] bequeathal and purity apply to the chosen, guided ones and not the rest of you? They said: From where [did you read this], Aba’l Hasan? He said: From the saying of Allah, “We have sent Nuh and Ibrahim, and We have placed prophethood and the Book in their descendants. Among them are those who are guided, but many of them are transgressors.” (57:26) The inheritors of prophethood and the Book went to those who are guided, not the transgressors. Do you not know that, when Nuh (as) asked his Lord, “So, he said: My Lord! Surely, my son is from my family, and surely, Your promise is true, and You are the most just of the judges.” (11:45) That was when Allah promised to save him and his family. So, his Lord said to him, “O Nuh! He is not of your family. Surely, he is one whose work was other than righteous; so do not ask about that which you have no knowledge of. I exhort you from being of the ignorant.” (11:46) Then, al-Ma’mun said: Has Allah favoured the progeny over the rest of the people? So, Abu’l Hasan (as) said: Surely, Allah demonstrated the favour of the progeny over the rest of the people in the decisive [verses] of His Book.
So, al-Ma’mun said to him: Where is that in the Book of Allah? So, a-Rida (as) said: In His saying, “Surely, Allah has chosen Adam, Nuh, the Family of Ibrahim, and the Family of `Imran over the people. Offspring, one of the other.” (3:33-34) He said in another place, “Do they envy what Allah has given them of His favour? We have given the Family of Ibrahim the Book and the wisdom, and We have given them great authority.” (4:54) Then, He proceeded to address the rest of the believers in context to this, “O you who believe! Obey Allah and obey the Messenger and the Masters of Authority among” (4:59) – meaning, those whom We bestowed with the Book and the wisdom, and they were envied upon that. So, His saying, “Do they envy what Allah has given them of His favour? We have given the Family of Ibrahim the Book and the wisdom, and We have given them great authority” (4:54) refers to obedience to the chosen and pure ones. Authority here refers to obedience to them. The scholars said: Inform us: Has Allah explained chosenness in His Book?
So, al-Rida (as) said: He explained this chosenness in twelve apparent places, not including [any] esoteric [places]. The first of those is His saying, “Warn your closest relatives *and your chosen group*” (26:214) – this is in the recitation of Ubay b. Ka`b, and it is firm in the codex of `Abdullah b. Mas`ud. This is an elevated rank, a great favour, and an exalted honour that Allah used when referring to this Family. He mentioned it to the Messenger of Allah (s) – and this is the first [verse]. The second verse in relation to chosenness is His saying, “Surely, Allah only wishes to remove uncleanliness from you, O Ahl al-Bayt, and purify you with a thorough purification.” (33:33) This is a favour that no stubborn person is ignorant of, because favour comes after purity. As for the third, it is when Allah distinguished the pure ones from His creation and ordered His Prophet to the imprecation (mubahala) in the Verse of Imprecation. He said: Say, O Muhammad, “Come, let us call our sons and your sons, our women and your women, our selves and your selves. Then, we will imprecate, and we will put the curse of Allah over the liars.” (3:61)
So, the Prophet (s) honoured `Ali, al-Hasan, al-Husayn, and Fatima (s) and compared their selves to his self. Do you comprehend the meaning of His saying, “our selves and your selves”? The scholars said: It means themselves.
So, Abu’l Hasan (as) said: You are incorrect. Surely, it only refers to `Ali b. Abi Talib (as). The saying of the Prophet (s) indicates this when he said: “Banu Wali`a will stop or I will send them a man like myself” – meaning, `Ali b. Abi Talib (as). This specifically [is a virtue] that none surpass him in, and a favour that no human will follow him in, and an honour that no creature preceded him in; that he positioned `Ali to his own self – this is the third. As for the fourth: he (s) ordered the people to leave his Mosque with exception to the progeny. The people talked about that, and [even] al-`Abbas [b. `Abd al-Muttalib] talked about it. He said: “O Messenger of Allah! You have left `Ali and you have ordered us to leave!”
So, the Messenger of Allah (s) said: “It was not I who left him and ordered you to leave, but rather it was Allah that left him and ordered you to leave.” In this is an elucidation of his saying to `Ali (as): “You are to me as Harun was to Musa.” The scholars said: Where is this in the Quran? Abu’l Hasan (as) said: Shall I bring it to you from the Quran and recite it to you? They said: Bring it. He said: The saying of Allah, “We revealed to Musa and his brother: settle your people in houses in Egypt and make your houses the qibla.” (10:87) In this verse is the status of Harun to Musa, and likewise therein is the status of `Ali (as) to the Messenger of Allah (s). From this is a clear indication regarding the saying of the Messenger of Allah (s) when he said: “Surely, none can be in a state of janaba in this Mosque except Muhammad and his Family.”
So, the scholars said: O Aba’l Hasan! This interpretation and elucidation is not found except with you, the Ahl al-Bayt of the Messenger of Allah (s). So, he said: Who denies that of us? The Messenger of Allah (s) said: “I am the City of Wisdom and `Ali is its Gate, so whoever wants the City must come to it by its Gate.” We have clarified and explained this favour, honour, pre-eminence, chosenness, and purity in a way that cannot be denied by a stubborn person; and praise be to Allah for that – this is the fourth. The fifth verse is the saying of Allah, “Give those near in kin their right” (17:26) – Allah the Glorious and Powerful specified them in it, and He chose them over the Nation. When this verse was revealed to the Messenger of Allah (s), he said: “Call to Fatima for me.”
So, she was called for him, then he said: “O Fatima!” She said: “I am at your service, O Messenger of Allah.” So, he (s) said: “Fadak is that which no horse nor camel rushed upon [to seize]. It belongs to me alone and not the Muslims. I have given it to you when Allah commanded me to. So, take it for yourself and your children” – this is the fifth. The sixth verse is the saying of Allah, “Say: I do not ask you for a reward for it except to love those near in kin.” (42:23) This is specifically for the Prophet (s) until the Day of Resurrection, and specifically to the Family and not anyone else. This is because Allah reported what Nuh (as) had said in His Book, “And O my people, I ask not of you for it any wealth. My reward is not but from Allah. And I am not one to drive away those who have believed. Surely, they will meet their Lord, but I see that you are a people behaving ignorantly.” (11:29) He reported what Hud (as) had said, “I do not ask you for any reward. My reward is only from the one who created me. Do you, then, not understand?” (11:51) He said to His Prophet (s), “Say” – O Muhammad – “I do not ask you for a reward for it except to love those near in kin.” (42:23) Allah would not obligate their love without knowing that they will not ever apostate from the religion, nor will they ever go back to misguidance. A man may love a man, but if he is an enemy to a family member of his, the man’s heart will not be at peace with him.
So, Allah did not want anything of malice in the heart of the Messenger of Allah (s) for the believers, thus he obligated loving those near in kin. Whoever fulfills this, loves the Messenger of Allah (s), and loves his Ahl al-Bayt, the Messenger of Allah (s) will not be able to hate him; but whoever abandons this, and does not fulfill it, and hates his Ahl al-Bayt, then it is incumbent on the Messenger of Allah (s) to hate him, for he will have abandoned an obligation set by Allah.
So, what favour and what honour supersedes or [even] comes close to this? When Allah revealed this verse upon His Prophet (s), “Say: I do not ask you for a reward for it except to love those near in kin.” (42:23), the Messenger of Allah (s) stood among his companions, praised Allah and commended Him, and said: “O people! Allah has obligated something for me upon you. Will you fulfill it?” None answered him. Then, he said: “O people! It is not [something fulfilled] by gold, silver, food, or drink.
So, they said: “Give it.” So, he recited this verse, and they said: “As for this, then yes.” However, most of them did not fulfill it. Allah did not send a prophet except that he revealed to him that he is to not ask for a reward from his people, because Allah fulfills the reward of the prophets. For Muhammad (s), Allah obligated the love for his kin for his Nation, and He commanded him to make his reward with them their love for him through his relatives. [This can only be] by recognizing their favour, which Allah obligated for them, for love can only be at the level of recognition of their favour. When Allah obligated this, it was as heavy as the obligation of obeying them. Some who took a covenant with Allah held onto this to fulfill the promise, but the people of discord and hypocrisy were stubborn and disbelieved in it. They took it beyond the limit that Allah limited it with, and they said: “The kin are all the Arabs and the people he called to.” Upon this, the two opinions came about. We know that the love is for the related, and the most related of them to the Prophet (s) is the most rightful of them to the love. The closer the relation is, the more love is in proportion to it. They were unjust to the Prophet of Allah (s) in honouring him and being affectionate to him and that which Allah [obligated] his Nation with regards to him and thanking him in a way that tongues cannot describe. They did not love him through his descendants and his Ahl al-Bayt, and they did not confer a status to them like that of the eye to the head, as a trust to the Messenger of Allah (s) and out of love for His Prophet. How is this when the Quran speaks about it and calls to it? The reports are sound that they are the people of this love, and they are the ones whose love Allah obligated. He promised the reward upon this – there is not one sincere, believing person in this love except that Paradise becomes obligatory for him, as per the saying of Allah in this verse, “And those who have believed and done righteous deeds will be in lush regions of the gardens [in Paradise] having whatever they will in the presence of their Lord. That is what is the great bounty. That is the good news that Allah gives to His servants who believed and did righteous deeds. Say, “I do not ask you any fee for it, except the love of kinship” (42:22-23) – interpreted and clarified. Then, Abu’l Hasan (as) said: My father narrated to me from my grandfather from his forefathers from al-Husayn b. `Ali (as). He said: The Muhajirin and the Ansar gathered to the Messenger of Allah (s) and said: “O Messenger of Allah, you have difficulties and expenses with regards to those who visit you. Here is our wealth and our blood, so manage it how you will in righteousness and reward – give what you wish and withhold what you wish, regardless of any need.” He said: So, Allah sent the Trustworthy Spirit down to him, who said: “O Muhammad! ‘Say: I do not ask you for a reward for it except to love those near in kin.’ (42:23)” – meaning, love my kin after me.
So, they left. The hypocrites said: “The Messenger of Allah (s) did not abandon what we have presented to him except to urge us [to accept] his kin after him. It is but something that he concocted in his sitting place.” That was a great calumny of theirs, so Allah revealed this verse to Gabriel, “Or do they say that he concocted it? Say: ‘If I have done so, then there is nothing whatsoever you can do to save me from Allah. He knows best what you indulge about it. Sufficient is He as a Witness between you and me. And He is the All-Forgiving, Most Merciful.’” (46:8)
So, the Prophet (s) sent for them and said: “Did anyone say anything?” They said: “Yes, by Allah, O Messenger of Allah. Some of us said repugnant words that we hated.” So, the Messenger of Allah (s) recited the verse to them, and they wept, and their weeping intensified. Then, Allah revealed, “It is He who accepts repentance from His servants and forgives sins and knows what they do.” (42:25) So, this is the sixth. As for the seventh verse, it is the saying of Allah, “Surely, Allah and His angels bless the Prophet. O you who believe! Bless him and bid peace.” (33:56) Those who were stubborn of them became known when this verse was revealed; it was said: “O Messenger of Allah! We know how to bid you peace (taslim), but how do we bless you?”
So, he said: “You say: ‘O Allah, bless Muhammad and the Family of Muhammad just as You blessed Ibrahim and the Family of Ibrahim. Surely, You are the Praiseworthy, the Great.’” O people! So, is there any among you who disagrees with this? They said: No. Al-Ma’mun said: There is no disagreement in this anyway, as there is a consensus on it. Do you have anything clearer than this in the Quran about the Family [in particular]? Abu’l Hasan (as) said: Yes. Inform me of the saying of Allah, “Yasin. By the Wise Quran, surely, you are of the messengers, upon a Straight Path.” (36:1-4) What did He mean when He said, “Yasin”? The scholars said: Yasin is Muhammad (s). No one doubts this. Abu’l Hasan (as) said: Surely, Allah has granted Muhammad (s) and the Family of Muhammad a favour that none can comprehend or describe except one who intelligizes it: Allah does not give salaam to anyone [in the Quran] except the prophets (as). He says, “Peace be with Nuh among the worlds” (37:79), and He says, “Peace be with Ibrahim” (37:109), and He says, “Peace be with Musa and Harun” (37:120), but He did not say: “Peace be with the Family of Nuh”, nor did He say: “Peace be with the Family of Musa” nor “with the Family of Ibrahim” – yet He says, “Peace be with the Family of Yasin” (37:130), meaning the Family of Muhammad (s). Then, al-Ma’mun said: I knew that in the goldmine of prophethood there was an explanation and clarification of this – so this is the seventh. As for the eighth, Allah says, “Know that when you gain a thing, then a fifth of it is for Allah, the Messenger, and those near of kin.” (8:41), so He compared the portion of those near of kin to His portion and His Messenger’s portion. This is another difference between the Family and the Nation because Allah placed them in a position and placed the people in another position. He willed for them what He willed for Himself, and He chose them therein. He began with Himself, then His Messenger, then those near of kin in regard to the fay’, the spoils, and other than that, decreeing for them what He decreed for Himself and for them. He says, and His saying is true, “Know that when you gain a thing, then a fifth of it is for Allah, the Messenger, and those near of kin.” (8:41) This is a steadfast guarantee and a standing decree for them until the Day of Resurrection, [written] in the Speaking Book of Allah; which falsehood cannot come to before it or behind it, revealed by the Wise, the Praiseworthy. As for His saying, “and the orphans and the poor” (8:41), when the orphan matures, he does not receive the khums and he does not have a right to it. It is the same with the poor: if his poverty goes, then he will not have a right to the khums, and it will not be permissible to take. The portion of those near in kin is established for them until the Day of Resurrection, whether they are wealthy or poor. There is none wealthier than Allah nor His Messenger (s), so He set a portion for Himself and His Messenger. Whatever He willed for Himself and His Messenger, He willed for them. It is the same with the fay’: what He willed for Himself and His Prophet, He willed for those near in kin. He began with Himself, then His Messenger, then them; and He compared their portion with Allah’s portion and His Messenger’s portion. It is like that in obedience – He says, “O you who believe! Obey Allah and obey the Messenger and the Masters of Authority among” (4:59) – He began with Himself, then His Messenger, then his Ah al-Bayt. It is like that in the Verse of Wilaya, “Surely, your wali is only Allah, His Messenger, and those who believe …” (5:55)
So, He made their wilaya, alongside the obedience owed to the Messenger, like the obedience owed to Him; just as He made their portion alongside the portion of the Messenger like His portion in the spoils and the fay’. May Allah be glorified and exalted for making His blessing over this Ahl al-Bayt great! When the delineation for charity came, He exempted Himself, His Messenger, and his Ahl al-Bayt. He says, “Surely, charity is only for the poor, the needy, those employed to collect it, those whose hearts are attracted [to Islam], for freeing slaves, for those in debt, for Allah’s cause, and for wayfarers. This is obligated by Allah.” (9:60) Do you see anything in this that is apportioned for Himself, His Messenger, or those near of kin? Because when He exempted Himself, His Messenger, and His Ahl al-Bayt from charity, He forbade it for them, for charity is forbidden for Muhammad and His Family. It is the impure [wealth] that is in the hands of the people, and it is forbidden for them, because they are purified from every uncleanliness and dirtiness. When Allah purified and chose them, He willed for them what He willed for Himself, and He disliked for them what He disliked for Himself. So, this is the eighth. As for the ninth: we are the People of the Reminder (Ahl al-Dhikr) about whom Allah says in the decisive [verse] of His Book, “So, ask the People of the Reminder if you do not know.” (16:43) The scholars said: With this, He means the Jews and the Christians. So, Abu’l Hasan (as) said: May Allah be glorified! Is that permissible? They would call us to their religion, and say that it is better than the religion of Islam. Al-Ma’mun said: Do you have an interpretation that opposes what they have said, Aba’l Hasan? So, he (as) said: Yes. The Reminder is the Messenger of Allah (s), and we are his family (ahl). That is clarified in the Book of Allah where He says in Surat al-Talaq, “Allah has prepared a severe punishment for them.
So, fear Allah, O people of intellect and belief. Allah has bestowed a Reminder unto you; a messenger reciting Allah’s revelation to you, making things clear” (65:10-11) The Reminder is the Messenger of Allah, and we are his family, so this is the ninth. As for the tenth: it is the saying of Allah in the Verse of Prohibition, “Forbidden to you for marriage are your mothers, your daughters, your sisters …” (4:23) – to the end of the verse.
So, inform me: had the Messenger of Allah (s) been alive, would he be able to marry my daughter or the daughter of my son from the progeny of the Messenger of Allah (s)? They said: No. He said: So, inform me: had the Messenger of Allah (s) been alive, would he be able to marry your daughter or the daughter of your son? They said: Yes. He said: In this is a sign, for I am from his Family, and you are not from his Family. Had you been from the Family, then he would have been prohibited from your daughters just as he is prohibited from my daughters, because I am from his Family and you are from his Nation.
So, this is a difference between the Family and the Nation, because the Family is from him, and the Nation – those who are not from the Family – are not from him.
So, this is the tenth. As for the eleventh: it is the saying of Allah in Surat al-Mu’min, which speaks about a believing man from the Family of Pharaoh, “A believing man from Pharaoh’s Family, who was hiding his faith, argued, ‘Will you kill a man for saying: My Lord is Allah, while he has in fact come to you with clear proofs from your Lord? …’” (40:28) – to the end of the verse. He was maternal cousin of Pharaoh. He is related to Pharaoh in lineage but not in religion [and was called his Family member]. This is how we were specified as being part of the Family of the Messenger of Allah (s) through our birth from him. We are of the same religion as the people, but this is a distinction between the Family and the Nation.
So, this is the eleventh. As for the twelfth: it is the saying of Allah, “And enjoin prayer upon your family and be steadfast therein.” (20:132) Allah specified us in particular. He ordered us to establish prayer along with the Nation, then He specified us without the Nation. The Messenger of Allah (s) would come to the door of `Ali and Fatima for nine months after this verse was revealed, at the call to the five daily prayers. He would say: “The prayer – may Allah have mercy on you.” Allah did not honour anyone of the descendants of the prophets in the way that He honoured us; and he specified us among all the people of his household.
So, al-Ma’mun and the scholars said: On behalf of this Nation, may Allah reward you, the Ahl al-Bayt of your Prophet, with goodness. We did not find an explanation or an elucidation to quell our doubts except with you.