Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 15: Migration

Migration For The Sake Of Religious Attainment

{وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ}

It is not for the believers to go forth totally; but why should not a party of every section of them go forth, to become learned in religion, and to warn their people when they return to them, that haply they may beware? (At-Tawba 9:122).

To become learned in religion means to strive for the attainment of a deep and meaningful understanding of the religion, its fundamental beliefs and jurisprudence. Sometimes, this goal can be for worldly desires, social status, a desire to learn, to argue, debate and for amusement. And so as not to fall behind with regards to friends, and sometimes it is for the sake of religion itself, for Allah, paradise and for the sake of saving the Nation of Islam. The above Ayah recognizes the latter as the one of value, where they warn their people and invite them to the path of Allah “that haply they may beware”…

The Prince of the Believers Imam Ali× advices his child “Be Learned in religion for the learned are the inheritors of the Prophets”1 . Imam Hussein×, on the night of Ashura, Praised Allah in sentences such as Praise Allah that has made me learned in religion.2

Imam Sadiq (as) was asked what to do if something happens to the Imam, to which he replied with the above Ayah and the advice that from each city and each group of people some must act for the sake of knowing their Imam.3

Individuals from each location must go to religious center points for the sake of attaining religious knowledge and return to their own locations until such time that all locations have enough religious scholars to satisfy that area’s needs. Yes, migration is an inherent part of faith. Migration should be either for the defense of religion, or for acquiring religious knowledge.

Therefore, the acquisition of knowledge in religion and then passing on the knowledge and teaching the people of one’s birthplace is an obligation that is lifted from the rest if fulfilled by others. So for the students of Islamic Seminaries, there are two obligatory migrations, one is from their hometown towards the Islamic Seminaries and learning centers, and the other from those centers back to their own homeland. So, remaining in Islamic Seminaries, with the exceptions of the teachers themselves, is not permitted.

Of course, acquiring this knowledge is not just about jurisprudence, but all of the sciences related to religion and able to be researched, in detail and in depth…. “to become learned in religion.”

Religious knowledge is of value where the scholar is aware of the times and surroundings and of the devilish ways and tactical strategies of the enemy so that they can warn and make aware. In that way the speech of one Islamic scholar can be relied upon… to become learned… to warn their people (it is possible to have one scholar per area that would be enough as proof to act upon).

Scholars must go after people and not wait for their invitation “when they return to them” and not wait for everyone’s unwavering support and following because a group of people from every area will never accept the path of religion and God - “that haply they may beware”.

The Historic Migration of The Prophet (pbuh)

{إِنَّ الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّـهِ وَالَّذِينَ آوَوا وَّنَصَرُوا أُولَـٰئِكَ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجِرُوا مَا لَكُم مِّن وَلَايَتِهِم مِّن شَيْءٍ حَتَّىٰ يُهَاجِرُوا}

Those who believe, and have emigrated and struggled with their possessions and their selves in the way of God, and those who have given refuge and help - those are friends one of another. And those who believe, but have not emigrated - you have no duty of friendship towards them till they emigrate… (Anfal 8:72).

In the thirteenth year after the Revelation and after ten years of public invitation to Islam by the Prophet (pbuh) the disbelievers of Mecca have not yet stopped harming and persecuting the Prophet (pbuh) and Muslims, and day by day they increased the persecution against them until they conspired to kill the Prophet (pbuh) and destroy Islam from its roots.

With the Prophets (pbuh) knowledge and the self-sacrifice and devotion of Imam Ali (pbuh), a night was prepared for the migration of the Prophet (pbuh) and the Prophet (pbuh), on the first of the month of Rabi’Alawal, began his journey towards a cave called “Thawr”4 and by way of miracle, stayed hidden there for three days. During that period only Imam Ali (pbuh) brought him food and news from outside.

In the end, the Prophet (pbuh) advised Imam Ali (pbuh), based on the announcement of the migration of Muslims to Yathrib and bringing his family along with him, continued his journey towards Yathrib and after travelling approximately 400 kilometers arrived in Qiba on the 12th day of Rabi’Alwal and the rest of the migrants also continued to arrive in Qiba.

The people of Yathrib prepared for the coming of the Prophet (pbuh) and migrants to their city and greeted them with open hearts. The name of the city was changed from Yathrib to Madinat Al Nabi and Madinat Al Rasool5 . At the point, in order to prevent and distance the city from division, the Prophet paired up the approximately three hundred migrants and Ansar6 as brothers and poured brotherhood upon them, and the base for the first Masjid of Islam was founded and Masjid Qiba was built.

The migrants are those that believed in the Prophet in Mecca and because they were under considerable pressure there, they left their homes and belongings in Mecca to join the Prophet in the migration and the Ansar are the Muslims of Medina that gave the Prophet (pbuh) and the migrants a place amongst them and supported them.

Generally, nations mark the most important events faced in their social, scientific, and religious history and know it as a conjunctive to the narrative of their history, such as the birth of the Messiah (pbuh) for Christians, or the Year of the Elephant (the year in which the army of Abraha from Yemen attacked Mecca but were divinely annihilated) to the Arabs, both examples having set the beginning of the year.

From the point of view that the religion of Islam is the most complete and comprehensive heavenly religion and at the same time is independent of all other religions, and so Muslims did not mark the beginning of their calendar with the birth of the Messiah (pbuh), nor with the Year of the Elephant notwithstanding it was the same year in which the Prophet (pbuh) was born. Not even the year in which the Revelation came down upon the Prophet was marked as the start of the Islamic history. But the migration to Medina in which an independent Islamic government was formed and Muslims were able at that point to act freely, the Prophet (pbuh) personally declared the Hijri calendar. As such we can derive from “from the first day” in the Ayah

{لَّمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَن تَقُومَ فِيهِ

فِيهِ رِجَالٌ يُحِبُّونَ أَن يَتَطَهَّرُوا وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ}

A mosque that was founded upon godfearing from the first day is worthier for thee to stand in; therein are men who love to cleanse themselves; and God loves those who cleanse themselves. (Al Tawba 9:108).

As being the building of Masjid Qiba as well as being for the foundation for the Hijri year as the first action taken by the Prophet in the migration was the building of Masjid Qiba. Indeed, if it was not for the migration, most, if not all of Islam, would have been limited and destroyed.

Of course, in the dawn of Islam two migrations were faced: One in the fifth year after the Revelation in which a group of Muslims migrated to Ethiopia, and the other in the 13th Year after Revelation, the migration from Mecca to Medina.

The Effects And Blessings Of Migration

Most of the disasters that befall us are a result of drowning ourselves in creature comforts and leaving migration that is the source of building foundations. If all the great Muslim minds, experts and professionals that are in the west migrate to back to their own countries, not only is it a blow to the enemy but also a cause of strength for Islam and Islamic nations.

Migration is not limited to the Prophet (pbuh), but rather migration from an environment of disbelief, idol worship, and sin, for the salvation of religion, faith and for leaving the environment of disobedience to Allah, is obligatory. So in answer for those who give the excuse of unhealthy environment for their polluted self and perpetration of sin, the reply will be that Was not Gods Earth large enough for you to migrate elsewhere…?:

{كُنَّا مُسْتَضْعَفِينَ فِى الْأَرْضِ قَالُوٓا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَٰسِعَةً }

'We were abased in the earth.' The angels will say, 'But was not God's earth wide…’(An Nissa 4:97).

Of course, with attention to the term “abased”, it becomes apparent that if one is able to uphold the good and forbid the evil, that one must carry that obligation out and not leave that society in order to repair it.

Imam Sadiq (pbuh) states that if you live on a land in which there is disobedience of Allah, migrate from there to another land.

إذا عصي الله في أرض أنت فيها فاخرج منها إلى غيرها

So migration for the purpose of obtaining knowledge and migration for the sake of distributing ones knowledge to others are both obligatory.

Notes

1. (Bihar Al Anwar بحار الأنوار ‎ ) V1 P216

2. (موسوعة کلمات الامام )

3. (Tafsīr Nūr al-Thaqalayn - تـفـسـيـر نـور الـثـقـلـيـن )

4. Literally means “Bull”

5. Meaning the City of the Prophet and the City of the Messenger.

6. Ansar are what the people of Yathrib are referred to upon accepting the migrants.

Lesson 16: Exegesis Of Surah Qadr

بِّسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

إِنَّآ أَنزَلْنَٰهُ فِى لَيْلَةِ الْقَدْرِ﴿١﴾ وَمَآ أَدْرَىٰكَ مَا لَيْلَةُ الْقَدْرِ﴿٢﴾ لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ﴿٣﴾ تَنَزَّلُ الْمَلَٰٓئِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ﴿٤﴾ سَلَٰمٌ هِىَ حَتَّىٰ مَطْلَعِ الْفَجْرِ﴿٥﴾

In the Name of God, the Merciful, the Compassionate - Behold, We sent it down on the Night of Power; And what shall teach thee what is the Night of Power? The Night of Power is better than a thousand months; in it the angels and the Spirit descend, by the leave of their Lord, upon every command. Peace it is, till the rising of dawn. (Al Qadr 97:1-5).

The term “Qadr - قدر ” in the Holy Qur’an is used to mean a number of things:

A) Status and position, such as in the following Ayah:

{وَمَا قَدَرُوا اللَّـهَ حَقَّ قَدْرِهِۦ ٓ }

They measured not God with His true measure. )Al Ana’m 6:91).

B) Estimation and decree, such as in the following Ayah:

{جِئْتَ عَلَىٰ قَدَرٍ يَـٰمُوسَىٰ }

Then camest hither (to this sacred place), Moses, according to a decree. (Ta Ha 20:40).

C) Constriction and difficulty, such as in the following Ayah:

{وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ }

As for him whose provision is stinted to him. (At Talaq 65:7).

The first two meanings are suitable for the term commonly translated as “Night of Power” (97:1), such as elsewhere in the Holy Holy Qur’an where it states, with regards to that night,

{فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ }

Therein every wise bidding. (Ad Dukhan 44:4).

Therefore, the “Night of Power” is not restricted to the night in which the Holy Qur’an descended nor to the time of the Prophet (pbuh), but rather every Holy month of Ramadhan there is a Night of Power in which the affairs of the year ahead through to the next Night of Power is determined.

Staying awake and keeping vigil on that night with supplication and prayers and reciting the Holy Qur’an is the advice given to us by the Prophet (pbuh) and the Ahlul Bayet (pbuh) and is considered to be one of three nights the night of the 23rd of the holy Month of Ramadhan being the one of most certainty. A person asked the Prophet (pbuh) that, due to the great distance from his house to the city, to advise him of which one night to come to the city (in the month of Ramadhan), to which his Holiness replied… come to the city on the Night of the 23rd.1

Imam Sadiq (pbuh), while he was ill, requested he be taken to the mosque on the night of the 23rd.2 While Syeda Fatima Az Zahra (pbuh) on this night, would keep her children awake by sprinkling water on their faces.3

It has also come in to narrations that the Prophet (pbuh) would pack up his bed in the last ten nights of the Holy month of Ramadhan and keep vigil those ten nights.4

In a long narration from the Prophet (pbuh) we read that Prophet Moses (pbuh) implored Allah for nearness to which the reply was

قربي لمن استيقظ ليلة القدر

Nearness to Me is keeping vigil on the Night of Power.

He asked: Oh Nurturer, I implore your Mercy. The Answer, My Mercy is for those who were merciful to the needy on the Night of Power.

رحمتی لمن رحم المساکین لیلة القدر

He said: Oh My Lord, I seek permission to cross upon the Straight Path. The Answer: That is for those who give alms on the Night of Power.

ذلك لمن تصدق بصدقة في ليلة القدر

He said: My Lord, I seek the trees of paradise and the its fruits. The reply: that is for those who glorified a glorification on the Night of Power.

ذلك لمن سبح تسبيحه في ليلة القدر

He said: My Lord, I seek to be rescued from the Hellfire. The Answer: That is for those who sought forgiveness on the Night of Power.

ذلك لمن استغفر في ليلة القدر

In the end, he said: My Lord, I seek your satisfaction. The reply: My satisfaction is for those who prayed two raka’at prayers on the Night of Power.

رضاي لمن صلى ركعتين في ليلة القدر5

One of the strangest realities of history is the striking of Imam Ali (pbuh) on the Night of Power, in which he was in the sanctuary of worship and in the state of prayers. Yes, the most honorable of Gods creations, in the most honourable of places, in the most honorable of time and in the most honorable state, was martyred.

The length of time the Night of Power is a complete night on Earth which takes up 24 hours, not that it is particular to a specific place such as Mecca where a night may be for eight hours. Just as the Celebration of the end of Ramadhan, Eid Al Fitr, is a complete 24-hour cycle that every part of the world participates in.

Perhaps the comparison of the Night of Power for mankind with that of the Holy Qur’an descending to earth is a symbol of the relationship between mankind’s decree and the Holy Qur’an. If one follows the Holy Qur’an, it leads to happiness and redemption, and if one is distant from it, it leads to adversity and misery for them.

Abu Dhar says: I asked the Prophet (pbuh) if the Night of Power was for the times of the Prophets and if it was for them and that after the departure of the world, that the Night of Power and the descent that occurs on that night stops? To which he replied: The Night of Power will continue through to the Day of Resurrection.

Perhaps the secret behind which night is actually the Night of Power is so that people can keep Vigil on more than just the one night, for someone who keeps vigil one night does not become so proud and for the one who missed a night, does not become hopeless.

It has been stated in traditions that a good deed on the Night of Power is better than a good deed of a thousand months without the Night of Power.6

The decree on the Night of Power is with the decent and presence of angels:

{تَنَزَّلُ الْمَلَٰٓئِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ }

In it the angels and the Spirit descend, by the leave of their Lord, upon every command.

The meaning of Peace in this Surah is that of favour blessings from Allah upon his worshippers on this night who seek security, mercy and blessings and seek to close the doors of curse and punishment, as the whisperings of Satans in those nights have no effect. In the Night of Power, angels descend on earth and send their greetings upon every man and woman that is in the state of worship. Just as in the Day of Resurrection where the people of heaven are greeted with a “Salam”:

{سَلَـٰمٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَـٰلِدِينَ }

'Peace be upon you! Well you have fared; enter in, to dwell forever.' (Az Zumar 39:73).

The Angels in the Holy Qur’an

1. Angels are the honoured servants (Holy Qur’an 21:26).

2. Infallible and submissive to Allah (Holy Qur’an 66:6)

3. The running of certain affairs is in their hands (Holy Qur’an 79:5, 51:4)

4. Are watchful and vigilant as to what humans speak and say (Holy Qur’an 50:18).

5. Are the writers of the books of those in the world (Holy Qur’an 43:80).

6. Are the givers of good tidings to the warriors of war on the battlefield, providing the good tidings of answers to prayers and news of offspring and the good tidings to the believers at the moment of death (Holy Qur’an 9:40, 19:7, 41:30).

7. Are ordered to punish a divine punishment the criminals (Holy Qur’an 11:77).

8. Are the protectors of mankind (Holy Qur’an 6:61).

9. Ask forgiveness for those who believe (Holy Qur’an 40:7).

10. Provide intercession (Holy Qur’an 53:26).

11. Curse the disbelievers (Holy Qur’an 2:161).

12. Rescuers of battlefield warriors (Holy Qur’an 3:125).

13. Punish criminals at the time of their death (Holy Qur’an 8:50).

14. Greet those heavenly bound (Holy Qur’an 13:24).

15. Are responsible for punishment in Hell (Holy Qur’an 74:30).

16. Are responsible for taking the souls (Holy Qur’an 6:61).

17. Have class and position (Holy Qur’an 37:164).

18. Responsible for the bringing down of revelation (Holy Qur’an 16:2).

19. Sometimes appear in the form of human (Holy Qur’an 19:17).

20. Are tireless worshippers (Holy Qur’an 41:38).

21. Also communicate with those who are not Prophets (Holy Qur’an 19:19).

22. Some angels are selected over others (Holy Qur’an 22:75).

23. Faith for angels is a must (Holy Qur’an 2:285, 4:136).

It has come in narrations that one should protest those who reject the “Imams” with Surah Al Qadr, because on the basis of this Surah, angels descend upon the earth every year. At a time when the Prophet was on this earth, they would come down with his presence, however, after his passing upon whose presence will they descend?

It is clear that not everyone can host the heavenly angels and one who does, must be like the Prophet, divinely guided and guardian of the matters of mankind, and he is no other than a Divinely Guided Imam for which in our time, is the Honourable Mahdi# and angels descend upon earth on the Night of Power in his presence.

Notes

1. ( Wasa'il Al Shia وسائل الشيعة ‎ ) V3 P307

2. (Bihar Al Anwar بحار الأنوار ‎ ) V95 P169

3. (Bihar Al Anwar بحار الأنوار ‎ ) V94 P10

4. (Majmaul Bayan Fi Tafsir Al-Quran مجمع البیان فی تفسیر القرآن )

5. ( Wasa'il Al Shia وسائل الشيعة ‎ ) V8 P20

6. (Man la yahduruhu al-Faqih من لا يحضره الفقيه ) V3 P158

Lesson 17: Allah’s Decrees

Types of Decrees

﴿يَمْحُوا اللَّهُ مَا يَشَآءُ وَيُثْبِتُ وَعِندَهُۥ ٓ أُمُّ الْكِتَٰبِ﴾

God blots out, and He establishes whatsoever He will; and with Him is the Essence of the Book. (Ar’ad 13:39).

Based on the Ayahs of the Holy Qur’an and narrations, the Divine Decrees are of two types:

The first, matters that have an eternal benefit, and so its laws are also eternal. Such as the Ayahs

{مَا يُبَدَّلُ الْقَوْلُ لَدَىَّ }

The Word is not changed with Me (Qaf 50:29).

{وَكُلُّ شَىْءٍ عِندَهُۥ بِمِقْدَارٍ }

Everything with Him has its measure (Ar R’ad 13:8).

Everything has a detailed register of accounts with the Lord and as such, the Divine Decrees are recorded in a guarded tablet1 and only the nearest to Allah and with His permission can have knowledge of it.

{كِتَٰبٌ مَّرْقُومٌ يَشْهَدُهُ الْمُقَرَّبُونَ }

A book inscribed, witnessed by those brought nigh. (Al Mutaffifin 83: 20-21).

The second, are matters which are not definite and their benefits depend upon the actions and behaviors of the people, such as repentance from sins which has the benefits of forgiveness, or alms giving which has the benefits of repelling calamities, or oppressions which brings about Divine Wrath upon the sinners. So Allah is not hand tied with the matters revolving around the administration of all his creation, and with His eternal wisdom and knowledge that He has, he can change some conditions to change the creations and the laws with in it. It is clear that these changes are not a result of ignorance or a change in view, or even regret on His part, but rather, it is based on His wisdom and the changed conditions and/or end of that period in question.

The Holy Qur’an with regards to this presents many examples, some of which are:

1. Supplicate to me, I will answer you (Holy Qur’an 40:60). Mankind, can with supplication, bring about benefits to himself and change his own denouement.

2. Allah’s rules are not fixed everywhere, perhaps Allah, upon the fulfilling the necessary conditions, will rewrite a new program and bring something new to pass (Holy Qur’an 65:1).

3. He has a specific status for every specific day (Holy Qur’an 55:29).

4. Because some people choose a deviated path, Allah leads their hearts astray (Holy Qur’an 61:5).

5. With faith and piety, Divine Wrath changes to Divine kindness and blessings (Holy Qur’an 7:96).

6. Allah will not change the denouement of any nation unless they change themselves (Holy Qur’an 13:11).

7. One who repents, believes, and performs a good deed, Allah will change that individual’s bad deeds in to good (Holy Qur’an 19:60).

8. If you return, We too shall return (Holy Qur’an 17:8).

Of course, Allah’s knowledge is based on the foundation of cause and effect, in such a way that He knows that if one uses a particular method, a particular result will occur, and the use of another method results in an alternative outcome.

What Is A New Manifestation?

In Shia Islam, New Manifestations ((بداء is something that becomes apparent that we, contrary to its reality, suspected, not a change in the knowledge of Allah and the discovery of contradiction for Allah.

New Manifestation in creation, is like a law that supersedes an older one, just as we thought that a particular law was eternal… yet later realize that it has changed. Of course, this does not point to a regretful lawmaker or their ignorance, but rather the changed conditions that brought about changes in laws. The correct prescription the doctor writes remains correct so long as the condition of the patient is unchanged… but once it changes, a new prescription needs to be written.

Here, we present some examples of New Manifestations in the Holy Qur’an:

1. We suspected that Allah ordered Prophet Ibrahim× to slaughter his son, wanting his son Ismael× dead and his blood scattered on the earth. Yet later it becomes apparent that the will of Allah in this matter was a test of the father, not of the slaughter.

2. We suspected that the promise of Allah with Prophet Moses× consisted of a period of thirty-night period, but then realise that it was always intended to be forty nights (Holy Qur’an 7:142), but was divided in to two periods in the form of a test, the first being thirty, the latter being a further ten nights.

3. We suspected that the direction for which Muslims will face to pray will always be that of Al- Quds, but then Ayahs were revealed changing the direction eternally to the House of Allah, The Ka’ba.

4. Once the signs of Divine Wrath started to appear, even Prophet Yunus× was sure that the punishment was coming and his disbelieving nation would be annihilated, and so left his people. But then the nation started to believe and the Divine Wrath was lifted (Holy Qur’an 10:98).

At any rate, New Manifestation does not implicate change in His knowledge or ignorance, as Allah knew from the outset the blood of Ismael (pbuh) would not be shed by his father, the period of litany for Prophet Moses (pbuh) was always going to be forty nights, the direction to which Muslims eternally pray towards will be the Ka’ba and the Nation of Yunus (pbuh) will be saved. Yet the style and syntax in which the stories are narrated may give a superficial impression otherwise.

So it was not a change in His knowledge, but our view of the story in a new light.

New Manifestations have a specific role in cultivating lessons, one of which is that one must till the last moment in their life, must maintain hope in the changing conditions, the spirit of reliance upon Allah should be brought to life, not become a slave to the apparent outlook and faith in the unseen and Allah’s ability increased. One must make an effort with repentance, alms giving, litany and supplication until the way of events and Divine Wrath are changed for the better.

Note

1. {فِى لَوْحٍ مَّحْفُوظٍ } - in a guarded tablet (Al Buruj 85:22)

Lesson 18 The Purified Household

The Ayah of Purification

{إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا }

God only desires to put away from you, the People of the Household, abomination and to cleanse you. (Al Ahzab 33:33).

The term إِنَّمَا (translated as “only”) here indicates that this Ayah is most certainly restricted to in relation to only this particular Household, Divinely Purified.

The term يُرِيدُ (translated as “desires”) is an Existential Will1 , because the will of Allah in the legislative sense is that all mankind be should be purified.

The term الرِّجْسَ (translated as “abomination”) relates to any impurity, apparent or internal.

The term أَهْلَ الْبَيْتِ (translate as “People of the House (pbuth)”) are not all the members of the Prophets family, but of certain members whose names havhe been mentioned in both Shia and Sunni references. They are Imam Ali, Syeda Fatima Zahra, Imam Hassan and Imam Hussein (Pbut)

Question: What is the basis of this restriction? And why is it that this part of the Ayah is not in relation to all of the Prophets (pbuh) wives and house members?

Answer One: Narrations from the Prophets wives themselves, even from Aisha and Um Salma who asked the Prophet if they were members of the Purified Household? To which the Prophet replied in the negative.

Two: We read in multiple narrations that the Prophet placed a cloak over those five members of the Household, of whom one was the Prophet himself, and stated that these are the members of My Household and no one else has permission to enter it.

Three: The Prophet, in order to establish the exclusivity of the five members of the Purified Household, would pass by the home of Syeda Fatima Zahra÷ for six months (or eight, or nine months in some narrations) for the dawn prayers and state the words:

الصلاة يا اهل البيت إِنَّمَا يُرِيدُ اللَّه لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Time for Prayers, oh People of the Household (pbuth) God only desires to put away from you, the People of the Household (pbuth), abomination and to cleanse you.

In the book Restoration Of The Truth by Al-Hilli2 , more than seventy narrations were from well-respected Sunni sources were identified that identify this Ayah as one that is specific to those five members of the Purified Household, and in the well-respected book3 , over 130 narrations based upon this foundations are narrated.4 ,5

In any case, this Ayah does not encapsulate the wives of the Prophet because:

They were sometimes caught up in sin. In Surah At-Tahrim, we read that the Prophet (pbuh) confided in with some of his wives with a secret but the trust was breached with the secret being told to another. This, in the Holy Qur’an was identified as a sin:

{إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا }

If you two repent to God, yet your hearts certainly inclined. (At Tahrim 66:4).

Aisha, a wife of the Prophet (pbuh), initiated the War of the Camel against Imam Ali‎ (pbuh) and later regretted her actions, for many Muslims were killed in battle.

Answering Doubts

1. Doesn’t “cleanse you “implicate that the Purified Household (pbuth) were impure to start and then Allah cleansed and purified them?

A precondition to purification is not to be impure, as the Holy Qur’an states, the Houris6 are described as purified, where as they have not committed an ounce of sin. Likewise, to “cleanse you” here is to keep them purified and guard them from all impurities, not to cleanse them of previous sins.

2. If this Ayah is with regards to only five people, why is it amongst an Ayah relating to the wives of the Prophet (pbuh)?

A) The part of the Ayah starting with “God only desires” was revealed separately from the Ayah in which it is found, however, it was placed within that particular ayah while the Holy Qur’an was being collated.

B) In the Exegesis of Majamaa’ Al Bayan, it is explained that the poets, writers and eloquent speakers would commonly state something new and important in between other sentences in order to maximize its effect. Just as in the new bulletin when the reporter breaks his sentence to say something such as “We have breaking news… or with news just in…”, this gives a sort of mental shock to the listener promoting the news item.

The view of this Ayah is that of Surah Maida, Ayah 3, that discusses issues relating to guardianship, leadership and perfection of religion and all of the blessings and seeking the satisfaction of Allah, and the despair for the unbelievers, while being in relation to a revelation describing amongst other items pork meat and blood. This is a secret of its compilation which safeguarded the Holy Qur’an from the hands of the non-believers. Just as when women may hide their jewelry inside their pillow filling when they leave their homes, not because gold has anything to do with cotton, but because they want to guard themselves from the hands of the thieves.

C) In the middle of the Ayah advising the wives of the Prophet (pbuh), all of a sudden, the Ayah changes tone towards the Purity of the Purified Household (pbuth), effectively saying: Oh wives of the Prophet (pbuh), you are living amongst a household whom are Divinely Guided and Purified, so you must have greater care and attention to your piety for sure.

D) When it comes to the Purified Household (pbuth)… the pronoun used is collectively for majority male persons, contrary to when discussing the wives Prophet (pbuh), the pronoun used was collective feminine.

Part of the Household (pbuth) Or Not?

In the Holy Qur’an, Allah states

{قَالَ يَٰنُوحُ إِنَّهُۥ لَيْسَ مِنْ أَهْلِكَ إِنَّهُۥ عَمَلٌ غَيْرُ صَٰلِحٍ }

He said: "O Noah! He is not of thy family: For his conduct is unrighteous. (Hud 11:46).

While many narrations from the Prophet (pbuh) and Ahlul Bayet (pbuth) that have reached us start with “Not of us are they who…” For example, the Prophet (pbuh) stated

من غشَّ مسلماً فليس منا

Whoever cheats another Muslim is not of us.

Elsewhere it is narrated he said whoever respects another out of fear is not of us. While it has also been narrated the Prophet (pbuh) stated

من أصبح ولم يهتم بأمور المسلمين، فليس بمسلم

Whoever wakes up in the morning without giving thought as to how they can serve the Islamic Nation, is not a Muslim.

Elsewhere, the traditions narrate a friend of the Prophet (pbuh) is one who submissive to Allah, even if he has no relation with the Prophet (pbuh), while his enemy is one how is non-submissive to Allah, regardless of how close he was to the Prophet.

Notes

1. اراده تکوینی

2. احقاق الحق: علامه حلی

3. شواهد التنزیل

4. (Tafseer-e-Namoona)

5. (Tafsīr Nūr al-Thaqalayn - تـفـسـيـر نـور الـثـقـلـيـن )

6. Beautiful, big, and lustrous eyed partners… rewarded to the believers in the heaven.