Alhassanain(p) Network for Heritage and Islamic Thought

Household of Divine Inspiration & Knowledge

وَ مُخْتَلَفِ الْمَلاَّئِكَةِ وَ مَعْدِنِ الْعِلْمِ وَ اَهْلِ بَيتِ الْوَحْىِ .

And, the place of visits of the angels, the mine of Your Knowledge, and the people of the Holy House of Revelation.

Whenever you pay a visit to another person, that visit can be due to different reasons. For example, you may visit your friend because they’re ill, you may visit them to spend quality time with them out of love and friendship, or you may visit them to accomplish a certain task with them like a project or business work, etc. It follows logic that the higher the position which the visitor holds, the greater the importance and implications of this visitation for you. For example, you cannot compare the visitation of your college friend as the visitation of the President of your country to you because the President’s status is much greater than that of your friend.

Hence, when we speak about the visitation of one of the greatest creatures of Allah (SWT) who are the angels, such visitation is not to be interpreted lightly or compared to the visitation which humans pay to each other. As stated in this supplication, the address which the angels plug in their navigation system as their desired destination is the household of the Prophet (SA) and his progeny.

The obvious purpose of visitation is indicated in the words mentioned afterwards in this supplication, and that is, for inspiration وحي of the message to the Holy Prophet (SA). He is honored by the visitation of Archangel Jibrael (AS) as much as Jibrael (AS) and the angels are honored by their visitation to him, if not more!

Their desire to attain the blessings and mercy of Allah (SWT) through the intermediates personified in the impeccable characters of the Prophet (SA) and his progeny is yet another reason for their visitation to them! There is the story of Futros, one of the angels who disobeyed Allah (SWT) and was punished by being abandoned in an island and had his wings disabled.

On the occasion of the blessed birth of Imam Husain (AS), Futros happened to meet angel Jibrael (AS) and asked him to take him along to the Prophet (SA) to seek intercession from him and forgiveness from Allah (SWT). This act of Futros was a visitation not to deliver a message from Allah (SWT), but to seek the blessings of the Prophet (SA). These blessings were symbolized in the cradle of Imam Husain (AS) which was enough to cure his wings. Even though the cradle was the object that cured, it received that honor simply because it bore the body of the Master of Martyrs, Imam Husain (AS)!

We read in Hadith Al Kisaa (Narration of the Cloak) that when the trusted Jibrael (AS) asked Allah (SWT) who were under the cloak, He (SWT) answered,

" هُم أهل بيت النبوة ومعدن الرسالة هم فاطمة وأبوها وبعلها وبنوها "

They are the Household of the Prophet and the assets of Prophethood! They are none other than Fatimah, her father, her husband and her two sons. (Sahih Muslim)

Here, Allah (SWT) identifies these five esteemed personalities to be the household of prophethood who are the essence of the message. The word معدِن is also used in this supplication to describe the Holy Household as the core of knowledge معدِن العلم Surely, they are the mine of knowledge which Allah (SWT) granted to them and they are the essence of the whole message!

It is important to note in the event of Hadith Al Kisaa that when angel Jibrael (AS) descended to earth to the Prophet (SA), he did so for two intentions; to deliver Allah’s message to them culminated in the verse of purification, and to join in this celebrative moment and gain the blessings of the presence of Ahlul Bayt (AS) under the cloak. So he requested permission from Allah (SWT) to descend to earth to be the sixth of them.

Sure enough, Allah (SWT) gave him the permission and when Jibrael (AS) greeted the Prophet (SA) and conveyed Allah’s message about them being the purpose of His creation of the heavens and earths, he once again sought the permission of the Prophet (SA) to join them under the cloak, even though he already attained the permission of the Almighty God.

Now take a look at the manners of angel Jibrael (AS) and how he seeks the permission of the Prophet (SA) personally as a sign of respect and honor for him! And compare this example with that of certain companions of the Prophet (SA) who with all audacity barged in the house of Lady Fatima Al Zahra (AS) without her permission and squeezed her behind the door causing her immense pain and abortion of her unborn child!

Furthermore, the remembrance of Ahlul Bayt (AS) is rewarded such that in Hadith Al Kisaa, the Prophet (SA) answers Imam ‘Ali (AS) when he asks about the significance of this gathering under the cloak:

"I swear by He who rightfully appointed me a Prophet and selected me with prophethood as a savior: this episode of ours will not be recounted in any gathering from the gatherings of the people of the earth where a group of our Shias (followers) and lovers are present except that there will descend upon them mercy! And angels will encircle them asking Allah the remission of their sins until the assembly disperses!"

We learn here that not only do the angels descend to the house of prophethood, they also descend and share in the gatherings where the followers and lovers of Ahlul Bayt (AS) spend in remembrance of the virtues of Ahlul Bayt (AS). All that is for the sake of honoring the status of Ahlul Bayt (AS)!!!

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Sailing Ship in the Deep Sea

اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ و َآلِ مُحَمَّدٍ الْفُلْكِ الْجارِيَةِ فِى اللُّجَجِ الْغامِرَةِ

Oh Allah! Bestow Your Blessings on Muhammad and his progeny who are a boat sailing in the deep waters of fathomless sea.

The parable of the Prophet (SA) and his purified progeny is that of a boat or ship that is sailing in a vast immeasurable ocean الفلك الجارية في اللُجج الغامرة To understand the meaning of this expression, one has to understand the nature of an ocean and its characteristics. When we think about the great seas out there like that of the Atlantic or Pacific ocean, we get a mixed feeling of peace and also apprehensiveness.

The feeling of peace is followed by praise to the Creator for allowing us to enjoy the beautiful creation of Allah (SWT) that is appreciated by our physical senses, and that is, water. Water generally symbolizes purity and the bounty of water is indeed greater than we imagine such that Allah (SWT) states in the Qur’an:

وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ

And We have made of water everything living. [21:30]

The animal kingdom is conceived from a sperm which is a substance composed of water and is the cause of his creation. Today, the scientists have discovered that plants and animals live on water as its main resource which descends in the form of rain:

وَاللَّهُ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا

And Allah has sent down water from the cloud and therewith given life to the earth after its death. [16:65]

It is narrated that water is the spring of God’s mercy and according to Rasulullah (SA), “A believer is like water; he purifies all those surrounding him.”

On the other hand, we tend to feel a sense of apprehensiveness when we gaze at the darkness of the vast ocean due to its seemingly endless body of water which symbolizes the unknown of the world and the secrets that lie beneath this ocean which we are oblivious to. Just like the water has benefits for creation, it can also be a source of destruction.

For example, there is the story of Prophet Nuh (AS) and the punishment of the flood which overcame his disbelieving people. The cause of their destruction was none other than water which drowned them completely and wiped them off this earth!

As mentioned in the Qur’an,

فَكَذَّبُوهُ فَنَجَّيْنَاهُ وَمَنْ مَعَهُ فِي الْفُلْكِ وَجَعَلْنَاهُمْ خَلَائِفَ وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا

But they rejected him, so We delivered him and those with him in the ark, and We made them rulers and drowned those who rejected Our Signs. [10:73]

So it is clear from this verse that the cause for their punishment was because theyكذبوا بأياتِنا rejected the signs of God”. This begs us to question what or who represents the signs of God? Furthermore, how important are these “signs of God” such that Allah (SWT) destroys populations due to their disbelief in them?

These signs of God are further emphasized in another verse,

وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ ثُمَّ أَعْرَضَ عَنْهَاۚ إِنَّا مِنَ الْمُجْرِمِينَ مُنْتَقِمُون .َ

And who is more unjust than he who is reminded of the Signs of his Lord, then he turns away from them? Surely We will give punishment to the transgressors. [32:22]

In the explanation of this verse, Sheikh Al Tabarsi states in his Majma’ Al Bayan fi Tafseer Al Qur’an that there is no person that does more injustice to himself than one who is shown the guidance who are the Proofs of Allah who would lead him to His Ma’refat (recognition) and proximity, but then turns away from that purified source of guidance.

These proofs of Allah (SWT) are the Infallible Imams from the progeny of the Prophet (SA), and so we can correlate this verse with the previous [10:73] and conclude that those who dispute the signs of Allah (SWT) who are the Infallible guides from the Prophet’s household will be punished severely like those who were drowned in the flood during the time of Prophet Nuh (AS).

When we read this words in the supplication of Salawat Sha’baniyyah which talks about the “boat sailing in the deep waters of fathomless sea”, we can now reflect on the that Arc of Salvation of Prophet Nuh (AS) and remember the punishment of those who dispute the signs of God. Taking it further, can we conclude that a similar consequence will fall upon those who desert the Arc of Salvation of Prophet Muhammad (SA) who is the best of creation and the Seal of Messengers?

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Joining the Arc of Salvation

يأمَنُ مَنْ رَكِبَها وَ يَغْرَقُ مَنْ تَرَكَهَا

Safe is he who boarded it and drowned is he who abandoned it.

The very next phrase of the supplication describes the position of the passengers riding this boat that is sailing in the vast ocean. These riders are assured salvation and security as a guaranteed service for their acceptance to ride this arc which Allah (SWT) commanded them to ride. At the same time, those who refuse to ride this blessed ship is promised the punishment of drowning. This clearly highlights to us the importance of this ship which is very sacred in Allah’s eyes such that its passengers are affected positively and its non-passengers receive retribution.

In fact, in the famous Hadith As-Safinah narrated by Anas ibn Malik, the Holy Prophet (SA) said:

" مثل أهل بيتى كمثل سفينة نوح من ركبها نجا ومن تخلف عنها غرق ."

Surely the likeness of my Ahlul Bayt is similar to Noah's Ark, whoever boards it will attain salvation and whoever remains behind is drowned. (Al Durr Al Manthur)

This authentic tradition which has been narrated by all of the great Sunni scholars without exception and with unbroken continuity, points to the fact that the parable of the arc of Prophet Nuh (AS) is like that of the arc of the holy household of Prophet Muhammad (AS).

Whoever refuses to ride this blessed arc by refusing to accept the signs of God represented in these holy personalities will drown inevitably, just like the son of Prophet Nuh (AS) drowned though he was the son of a prophet. It is worthy to note here that if the son of a prophet did not attain refuge and protection for his close blood relation to his father, then surely the status of ‘companionship’ of a prophet will not suffice to save that person from Allah’s wrath if he fails to obey His commands and enter His door the way He (SWT) desires!

One of the distinguished religious scholars of the Sunni sect, Imam Shafi'i, admits that our attachment to the purified family of the Prophet is the means of our deliverance. In this regards, Imam Shafi'i testified the following: "When I saw different schools of thought directing people toward the seas of ignorance and deviation, I boarded the ark of salvation in the Name of Allah. This arc is verily crystallized in the Ahlul Bayt of the Seal of the Prophets." (Al-Mustadrak)

Indeed those who choose to embark this arc of salvation will enjoy a smooth ride that is for the sake of Allah (SWT) as described in this verse,

وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَاۚ إِنَّ رَبِّي لَغَفُورٌ رَحِيم .ٌ

And he said: Embark in it, in the name of Allah be its sailing and its anchoring; most surely my Lord is Forgiving, Merciful. [11:41]

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Proper Adherence to Ahlul Bayt

الْمُتَقَدِّمُ لَهُمْ مارِقٌ وَالْمُتَاَخِّرُ عَنْهُمْ زاهِقٌ وَاللاّزِمُ لَهُمْ لاحِقٌ .

Those who went ahead of them were misled and those who lagged behind them were ruined and those who adhered to them were united with them.

In the above statement of this supplication, the wayfarer following the example of Ahlul Bayt (AS) is advised not only to follow the Siraat Al Mustaqeem (Straight Path) which they represent, but they are given specific instructions on how to follow this path because any deviation or digression from the treading of this path will lead to misguidance. The follower is urged not to go ahead of Ahlul Bayt (AS) or race them or try to exceed them. Often times, we imagine that we can be better than the role model, for example, or become more knowledgeable than our teacher, and that may be the case in some instances.

However, when it comes to the perfect role model and seamless template to mankind, there is no room for the human being to even attempt to be better than them or exceed their ranks. History relays to us that the reason why Prophet Adam (AS) and his wife were tested with the forbidden tree was because when they realized the high rank which the Holy Prophet (SA) and his Ahlul Bayt (AS) enjoy in the eyes of Allah (SWT), they wished in their minds to earn that same position.

As a result, Allah (SWT) tested them simply for the thought which crossed the mind because it is not appropriate for us to wish their position or to go ahead of them. Along the same lines, the Holy Prophet (SA) advised us regarding Ahlul Bayt (AS), "Do not be ahead of them for you will perish, do not turn away from them for you will perish, and do not try to teach them since they know more than you do!" (Al Durr Al Manthur)

To comprehend the meaning of the above statement in the supplication, we have to first understand the meaning of the key words مارق (Mareq), زاهق (Zaheq), لاحق (Laheq). By definition, مارق (Mareq) means to go against the law and its meaning may vary depending on the context. For example, history records that the Mariqeen fought against Imam ‘Ali (AS) in the battle of Nahrawan, and they are a group among the Muslims who entered the religion; however, they quickly exited out from it and became misguided. The Mariqeen are likened to an arrow which goes out from its bow in quick speed as they also deviated from Islam very quickly. If an arrow doesn’t reach its target, it is said to be a bad or bogus arrow. In the case of the Mariqeen, they are those who entered Islam but it did not benefit them as if they were never Muslims to begin with!

Imam ‘Ali (AS) testifies in this regard that he heard the Prophet (SA) say: "During the last days there will appear some young foolish people who will say the best words but their faith will not go beyond their throats (i.e. they will have no faith) and will go out from (leave) their religion as an arrow goes out of the game. So, wherever you find them, kill them, for whoever kills them shall be rewarded on the Day of Resurrection." (Sahih Muslim)

It is also advised that the devotees of the holy household do not lag or stay behind the Ahlul Bayt (AS) or else they will be from the زاهقين (Zahiqeen). By definition, the word Zaheq means to be gone and destroyed, just like Allah (SWT) says,

وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقا

“And say: The truth has come and the falsehood has vanished; surely falsehood is bound to perish.” [17:81]

In this verse, the word Zahaqa is used to indicate that falsehood will perish and vanish.

With that in mind, let’s return back to the above expression in the supplication which states that lagging behind the Ahlul Bayt (AS) will lead to perish. In our everyday lives, we often times experience the consequences of lagging or staying behind. For example, when a student lags behind in his studies and fails to keep up with the teacher or the lessons which his teacher gives, then he will naturally end up not doing well in the exam and will fail the course. On the other hand, we’ve experienced that when we focus on our studies, complete our homework on a daily basis and avoid procrastination, we feel that we are on the same page as the teacher.

Thus the next lesson becomes fairly easy to understand and we do not become confused. As a result, when it comes time for final exams, the process of studying becomes more of a refresher without the need to catch up with the lessons or homework we missed and without the need to cram the night before the exam in order to pass the test. Likewise, if we at least perform the basic obligatory responsibilities that are required of us, we will be caught up on the path of Ahlul Bayt (AS).

The third advice in this phrase states that وَاللاّزِمُ لَهُمْ لاحِقٌ “those who adhered to them were united with them.” If something is Malzoom (ملزوم ) to another thing, it denotes that they are close to each other and are following one another. And the term Laheq (لاحق ) means to join or unite or link with something. In this context, those who abide by the Wilayah of the Ahlul Bayt (AS) and obey them will achieve salvation and join them not only in this world but also in the hereafter. Uniting with the chosen luminary personalities who are the reflection of Allah’s magnanimous attributes is surely the peak of bliss for a servant seeking the proximity of the divine abode.

When Sheikh Muhammad Sanqoor was asked how can a person commit the mistake of being among those who fall under the category of "المتقدم لهم مارق ", he explained that this stage is reached when a person denies the Wilayah (guardianship) and Imamate (leadership) of Ahlul Bayt (AS) and usurps their rights. It refers to those who goes against them and tries to belittle their position. Such person becomes misled as he no longer benefits from his “Islam” and he is the same whether he enters Islam or leaves it. It is analogous to a person who takes a bath to cleanse himself but still comes out unclean and impure.

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Ahlul Bayt Cave of Refuge

اللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ الْكَهْفِ الْحَصينِ

O` Allah! Bless Muhammad and his progeny who are the Strong Refuge

The parable of the Prophet (SA) and his progeny is like the strong and robust cave. The story of the People of the Cave (also known as As-haab Al Kahf or the Seven Sleepers) is mentioned in Surah Al Kahf in the Holy Qur’an and as we know, the Qur’an is not a book of stories nor is it limited to the people mentioned in a story or historical event. Otherwise, the verses would die with the deaths of the people it is referring to.

In the story of the People of the Cave, several youths from the nobles of the community who held very high position believed in the oneness of God and the religion of Prophet Jesus (AS). Because the community they lived in were predominantly nonbelievers, the King of their time did not accept the fact that they embraced Christianity. So he sought to persecute them and force them to abandon their faiths, but these devout believers were steadfast in the beliefs and stood up against the king of their time. They announced their acceptance of the monotheistic faith and defied the existing polytheistic faith.

In short, they eventually sought refuge in a cave where they escaped for their lives in a miraculous manner. As described in the Qur’an,

إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا

When the youths sought refuge in the cave, they said: Our Lord! grant us mercy from Thee, and provide for us a right course in our affair. [18:10]

As they sought refuge in the cave, they prayed to their Lord for mercy and blessings and that He (SWT) takes care of their affairs and makes the matter easy for them in attaining His pleasure. In simple words, they exercised complete Tawakkul (dependency on Allah’s will) and Tasleem (submission).

In fact the Qur’an states that the cause of Allah’s mercy to them was that these youths abandoned and renounced the false beliefs of the polytheists of their time and they did so by their own free will. When they took that bold step considering their high position at that time and the risks that were at stake for them, Allah (SWT) awarded them by granting them salvation by His mercy. That salvation was represented in the cave in a mountain which protected them from the evil of the nonbelievers. Hence, Allah (SWT) says:

وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ وَيُهَيِّئْ لَكُمْ مِنْ أَمْرِكُمْ مِرْفَقًا

And when you forsake them and what they worship save Allah, betake yourselves for refuge to the cave; your Lord will extend to you largely of His mercy and provide for you a profitable course in your affair. [18:16]

In the context of our discussion, the exegetists interpret the cave of the People of the Cave to represent the Prophet (SA) and his purified progeny. In fact, one of the names of Ahlul Bayt (AS) is the كهف “cave”. Supporting that, Abi Hamza Al Thumali narrates that Imam Al Baqir (AS) said, "إن مثلنا فيكم كمثل الكهف لأصحاب الكهف ." Our position to you is like that of the cave to the People of the Cave. (Kitab Al Ghayba)

The resemblance here lies in the fact that just like the cave protected the believing youths who resorted to it for the sake of Allah (SWT), likewise anyone who seeks refuge in the cave represented by Ahlul Bayt (AS) will also attain salvation. This tradition in itself proves the concept of intercession (Shafa’at) and intermediacy which is reflected in the “cave” that will provide guidance and protection.

Furthermore, when Imam ‘Ali (AS) describes the position of the 12th Awaited Mahdi (may Allah hasten his reappearance) from his progeny, he says in his regards that he is"أوسعكم كهفاً وأكثركم عِلماً " His cave is the most spacious among you and he is the most knowledgeable among you. (Kitab Al Ghayba)

Some scholars interpret the “cave” to symbolize Imam Mahdi (AFS), and the People of the Cave to be the 313 companions who will support him, while the “raqeem” is an attribute to the special book in the hands of the 12th Imam which contains the names of the “army of rage” which is the promised number (raqam).

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Source of Help & Protection

وَ غِياثِ الْمُضْطَرِّ الْمُسْتَكينِ وَ مَلْجَاءِ الْهارِبينَ وَ عِصْمَةِ الْمُعْتَصِمينَ .

Rescue for the distressed and the helpless, shelter for the fugitives and protection.

After we acknowledge the fact that the holy household of the Prophet (SA) are the Arc of Salvation and the Cave which we seek refuge, we furthermore describe their authority upon us which Allah (SWT) bestowed to them. Their authority is such that they are referred to in this supplication as a source of “rescue”, “shelter/safe haven”, and “protection” for those who seek it.

These three attributes are all attributes which the divine Creator possesses in the absolute form; however, He (SWT) has granted them these privileges out of His grace and love to them. Every human being and creature can certainly imagine a situation in the past or present where they needed either help, a save haven, or protection from something. Many of us have experienced a distressful situation which compels us to call for help and seek assistance and support even in our trivial issues.

Allah (SWT) directs our attention in the Qur’an that when a person reaches the state of distress and agony, he must resort to Allah (SWT) for help,

أَمَّنْ يُجِيبُ الْمُضطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ

Who answers the cry of the distressed person when he calls upon Him, and removes the evil? [27:62]

However, in order to guarantee the best results that our call will be answered by the Almighty God, we are encouraged to seek help from His divine intermediates who are much closer to the divine abode than we are. This idea is supported in the Qur’an in numerous verses such as:

يا أيها الذين آمنوا اتقوا الله وابتغوا إليه الوسيلة

Oh you who believe, fear Allah and seek the ways and means to Him. [5:35]

The Infallible guides themselves desire their followers to seek them as intermediates; hence among many other supplications, Imam As-Sajjad (AS) is teaching us this prayer to recite in the days of Sha’ban for our own benefit not only in this world but in the hereafter. They will hold the hand of the weak believer and free them from the chains and shackles of Hell on the Day of Judgment.

It is narrated that Imam As-Sadiq (AS) said to Jabir ibn Abdullah Al Ansari that on that fateful day Lady Fatima Al Zahra (AS) will say: “My Lord, I wish that my position would be realized on such a Day!” Allah (SWT) will answer her: “Daughter of My beloved! Go back and look for everyone in whose heart was love for you or for any of your progeny; take their hand and lead them into Paradise!” The Imam (AS) said: “Oh Jabir, by Allah; Jabir, she will pick her Shiites (followers) and those who love her just like a bird picks good seeds from bad seeds!”(Al-Mustadrak)

The last part of this verse indicates that those who seek any type of protection from anything should seek it from the purified Ahlul Bayt (AS). This notion is also supported by another verse:

وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ اِلَى صِرَطٍ مُسْتَقِيمٍ

Whoever holds fast to God will be guided in the right path. [3:101]

And the “Siraat Al Mustaqeem” as mentioned in Surah Al Fatiha when we beseech our God to guide us to the Straight Path refers to none other than ‘Ali ibn Abi Talib (AS), according to most exegetists of the School of Ahlul Bayt (AS). Imam ‘Ali (AS) represents all of the Infallible Imams from his lineage, so from this verse we realize that in order to acquire protection from Allah (SWT), one has to be guided to the Siraat Al Mustaqeem represented in the luminous character of Imam ‘Ali (AS).

As we recite this phrase in the supplication of Salawat Sha’baniyyah, we should remind ourselves that although we seek the help from Allah (SWT), we do so through His chosen intermediates who are the door to His infinite Mercy. So this phrase is a clear proof to the authenticity of intercession via intermediates who are much closer to the divine abode and who hold the position we discussed so far.

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Wilayah to the Righteous Ones

اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ الطَّيبِّينَ الاْبْرارِ الاْخْيارِ

الَّذينَ اَوْجَبْتَ حُقُوقَهُمْ وَ فَرَضْتَ طاعَتَهُمْ وَ وِلايَتَهُمْ

O Allah: Send blessings upon Muhammad and the Household of Muhammad - the pure, the pious, the righteous whose rights have been made incumbent upon us by You and the obedience to whom has been deemed obligatory upon us by You and whose (divinely commissioned) leadership has been deemed obligatory upon us by You.

The Holy Qur’an often speaks about the “believers” and describes them with various attributes such as being pure, righteous, pious, good-doers, worshippers, devout, and virtuous, etc. But who exactly are all these attributes referring to? Does it talk about you and me who perhaps perform our daily prayers and fast the holy month of Ramadan?

The above phrase in this supplication of Salawat Sha’baniyyah actually identifies the essence of these attributes which refer to none other than Muhammad wa Aali Muhammad! They are indeed the pure (طيِّبين ) ones who have been purified as mentioned in the well-known verse of purification (Ayat Al Tat-heer):

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمْ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purification. [33:33]

This state of purification by defaults includes them under the umbrella of all positive attributes that we may imagine.

Another attribute mentioned in this supplication is that they are the الاْبْرارِ (the pious). The Ahlul Bayt (AS) are indeed the best example of piety and they are the walking Qur’an. All of the Imams inherited the highest level of piety and righteousness from the best of creation the Holy Prophet (SA) who have been sent as a mercy to mankind. It is the Holy Prophet (SA) whom Allah (SWT) has testified in the Qur’an for all of mankind to bear witness that

وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ

And most surely you possess sublime moral excellences. [68:4]

Good behavior and pleasant manners are a general description and under that umbrella lies many positive attributes such as patience, clemency, generosity, humility, and honesty etc. for which the Holy Prophet (SA) was known among his people even before his official inauguration as the Seal of Prophets.

The Ahlul Bayt (AS) are also referred to as the الاْخْيار (the righteous ones). This word is derived from the arabic word خير which means “good”. When we make a comparison and comment that something is better than another, we say that it is أخيَّر or in the plural form أخيار Certainly, the Prophet (SA) is the best of creation and his holy household is the best of households, so they are referred to in this supplication as أخيار .

Furthermore, the supplication describes Ahlul Bayt (AS) to have rights which have been made incumbent on us. It is important to realize that these “rights” are divinely bestowed and are not the same as human rights. It makes all the difference to understand that because the implications of loosing a human right are not the same as loosing a divine right.

A perfect example is the divine right of guardianship and Caliphate which belonged to Imam ‘Ali (AS) after the Prophet’s demise. It was on the 18th day of Dhul-Hijjah at Ghadeer Khum when the Prophet Muhammad (SA) officially announced the inauguration of ‘Ali ibn Abi Talib (AS) as his successor by divine appointment. All of the audience present in that great event gave their pledge of allegiance to Imam ‘Ali (AS).

But unfortunately, many companions turned back on their allegiance after the demise of the Holy Prophet (SA) and instead appointed another Caliph among them. Thus, they prioritized their human selection over the divine selection which is a grave mistake in the eyes of Allah (SWT) as they have ignored the rights which He (SWT) has made obligatory!

This injustice committed in the right of Ahlul Bayt (AS) for successorship is not belittled by God because injustice committed against His chosen representatives is equivalent to injustice committed against him. As a matter of fact, if a servant fails to fulfill the right of God, He (SWT) may forgive him out of His mercy and compassion.

However, when a servant commits injustice (Dhulm) to another servant, especially a believer, Allah (SWT) does not forgive him unless he repents and returns the rights of those whose rights were taken and were oppressed. And the Ahlul Bayt (AS) as we discussed are the best of Allah’s creation, so one can imagine what degree of wrath and punishment falls upon those who usurps the rights of His best of creation!

As stated in this phrase of the supplication, Allah (SWT) has made two things obligatory on us: the Obedience and the Wilayah (guardianship) of the holy household. The obligation of obedience to them is due to the fact that they possess the knowledge bestowed to them by Allah (SWT) and they are the role models to mankind, so if we obey them in all our affairs, we will surely achieve salvation and reach very close to the stage of perfection which is the ultimate goal. Our obligation to their obedience is clearly stated in the Qur’an in many verses, among them,

يَأَيُّهَا الَّذِينَ ءامَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُوْلِي الأمْرِ مِنْكُمْ

Oh you who believe! Obey Allah and obey the Apostle and those in authority from among you. [4:59]

It is imperative for us to recognize that the obedience of the holy household is equivalent to obedience of the Prophet (SA) which is in turn equivalent to the obedience of Allah (SWT). After all, the Prophet (SA) does not speak out of his own will. Hence in many occasion, Rasulullah (SA) asserted that, "Fatima is part of me. Whoever upsets her upsets me, and whoever harms her harms me." He also testified that “Husain is from me and I am from Husain.” (Sahih Muslim)

Such profound words may seem simple to us but actually speak volumes about the high rank which his purified family enjoys in the eyes of the Prophet (SA) and Allah (SWT). The aim here is to lift our attention that the Prophet (SA) and his Ahlul Bayt (AS) are ONE chain which leads to Allah (SWT). If one ring of the chain is disconnected, then the whole chain becomes severed.

As for the obligation of Wilayah (successorship), we mentioned it has been stamped on the day of Ghadeer with the appointment of Imam ‘Ali (AS) as the Prophet’s Wasi (executor of will) and successor. On that fateful day, the Prophet (SA) fulfilled his mission in conveying the matter of successorship and he took the hand of ‘Ali ibn Abu Talib (AS) and said to his people, “Am I not dearer to the believers than their own selves?” They answered, “Yes indeed.” He (SA) said (again), “Am I (SA) not dearer to the believers than their own selves?” They said, “Yes indeed.” He (SA) then said, “This man (‘Ali ibn Abu Talib) is the Wali (can also mean leader) of those who take me as their Mawla (master), Oh God, take friends those who take him as friends, and take as enemies those who take him as an enemy”. (Al-Mu’jam As-Saghir)

Thereafter, Allah (SWT) revealed the verse announcing the completion of the religion and its final approval for mankind,

اليوم أكملت لكم دينكم وأتممت عليكم نِعمتي ورضيت لكم الإسلام ديناً

This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. [5:3]

When the Messenger of Allah (SWT) was asked about the meaning of “whomever I am his Mawla then ‘Ali is his Mawla”, he answered “Allah is my Mawla more deserving of me (my obedience) than myself, I do not dispute him. I am the Mawla of the believers, more deserving in them than themselves, they do not dispute me. Therefore, whomever I was his Mawla, more deserving in him than himself (and) does not dispute me, then ‘Ali is his Mawla, more deserving in him than himself, he does not dispute him.”

In addition to the event of Ghadeer where the official pledge of allegiance was given to Imam ‘Ali (AS) for the successorship, the obligation of Wilayah on the believers had been established repeatedly since day one of the Prophet’s message in numerous occasions where he pronounced the superiority of ‘Ali ibn Abi Talib (AS) as the guardian of Islam after him.

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Seeking Divine Obedience

اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَاعْمُرْ قَلْبى بِطاعَتِكَ وَلا تُخْزِنى بِمَعْصِيَتِكَ

Oh Allah! Bless Muhammad and his progeny and embellish my heart with obedience to You and disgrace me not with disobedience to You

From this point in the supplication and moving forward, the servant changes the mode of communication with Allah (SWT) and starts to make specific requests and prayers for himself. It is interesting to note that these personal prayers are made only after the servant has confessed and submitted to the virtues of the Prophet (SA) and his holy household. It makes perfect sense that his personal prayers would have a higher probability to be heard and accepted after he enters the right door appropriately.

This is similar to the story of Prophet Musa (AS) who gave instructions to Bani Israel by orders from Allah (SWT) to enter the city Kanaan through its gate prostrating, and saying: "I seek forgiveness of the Lord and turn repentant unto Him", because therein they would live in peace and harmony with plenty of provisions. They were ordered to utter the word "حِطَّه " (Hettah) an expression of humility and repentance to Allah (SWT) for their pattern of disobedience to Him. Musa (AS) informed his people that if they obey these orders Allah (SWT) will forgive their sins. Allah (SWT) mentions them in Surah Al Baqarah:

وَإِذْ قُلْنَا ادْخُلُوا هَٰذِهِ الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَغْفِرْ لَكُمْ خَطَايَاكُمْۚ وَسَنَزِيدُ الْمُحْسِنِينَ

And when We said: Enter this city, then eat from it a plenteous (food) wherever you wish, and enter the gate making obeisance and say: "Repentance." (Hettah) We will forgive you your sins and will increase (reward) for the right-doers.[2:58]

In his commentary, Mir Pooya nicely correlates this story of the gate of Kanaan with the gate of knowledge represented by Imam ‘Ali (AS). The Holy Prophet (SA) informed the Muslims about another city with its gate. He said: “I am the city of knowledge and ‘Ali is its gate.” (Al-Mustadrak)

So, if anyone wants to come into contact with the divinely endowed wisdom of the Holy Prophet (SA), he should first get familiar with ‘Ali not only by building a close relationship and attachment with him but also by paying homage to him with expression of reverence. In Tafseer Durr al Manthur, Jalaluddin Suyuti quotes ‘Ali ibn abi Talib (AS): “Our position in Islam to the Muslims is the same as the gate of Hettah was to the Bani Israel.”

Some of Prophet Musa’s people followed the instructions, however another group who were arrogant entered the door but instead of saying “Hettah”, they said “Hentah” (wheat) and they were not sincere in their repentance. Allah (SWT) describes their state of disobedience in verse 59:

فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلاً غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنْزَلْنَا عَلَى الَّذِينَ ظَلَمُوا رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ

But those who were unjust changed the word which had been told them for another saying, and We sent down upon the evil-doers wrath from heaven for their evil-doing. [2:59]

So, those who unjustly change the word or covenant or command of Allah (SWT) for something other than the original are duly punished. Likewise, in the context of our discussion, those who ignore or do not pay attention to the declaration of the Holy Prophet (I am the city of knowledge and ‘Ali is its gate) will suffer spiritual degradation and go astray!

Returning back to analysis of the words in this phrase of this supplication, the servant is now ready to request his needs after acknowledging the rights of the divine guides and entering the door which Allah (SWT) ordered him to. He says, وَاعْمُرْ قَلْبى بِطاعَتِكَ Embellish my heart with obedience to You.

It is worthy to note that for a devout servant who is seeking the pleasure of His Lord, the first request he makes is not to fulfill his personal desires or for his worldly provisions. Rather, he yearns for obedience and worship to Allah (SWT) and that is his spiritual enjoyment! Not only that but he asks that Allah (SWT) embellishes his heart in such a way that his whole existence is for Allah (SWT), in service to Allah (SWT) and no one but Him!

That is the peak of servitude that a servant reaches after he has pronounced the Wilayah of the chosen guides. His acknowledgement of the rights and virtues of the Ahlul Bayt (AS) is an act of obedience in itself and after fulfilling this main obligation, he is now asking to embellish his heart with more blessings that stem for that original blessing of Wilayah!

This state of mind is perfectly depicted in the supplication of Imam As-Sajjad, “Makarem Al Akhlaq”:

" وعمِّرني ما كان عمري بذلة في طاعتك فإذا كان عمري مرتعاً للشيطان فاقبضني إليك قبل أن يسبق مقتك عليّ ً."

Let me live as long as my life is a free gift in obeying Thee, but if my life should become a pasture for Satan, seize me to Thyself before Thy hatred overtakes me.

So the ultimate purpose of life is to obey and submit to the Lord and if that cannot be achieved, then death is better than a life of disobedience which serves the self and leads to Allah’s wrath and results in a disgraceful life. Hence, the servant affirms his desire not to be among those who are disgraced by His disobedience. Otherwise, he will face humiliation and shame as those mentioned in:

يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا وَعَصَوُا الرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ الْأَرْضُ

On that day those who disbelieved and disobeyed the messenger will wish that they were level with the ground [4:42].

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