Brief Commentary On Hadeeth Al-Kisaa (Tradition of the Cloak)

Brief Commentary On Hadeeth Al-Kisaa (Tradition of the Cloak)33%

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Brief Commentary On Hadeeth Al-Kisaa (Tradition of the Cloak)

Brief Commentary On Hadeeth Al-Kisaa (Tradition of the Cloak)

Author:
Publisher: www.al-islam.org
English


Archangel Jibrael Delivers The Message

فَهَبَطَ الأَمِينُ جِبرائِيلُ وَ قالَ : أَلسَّلامُ عَلَيكَ يا رَسُولَ اللهِ ، العَلِيُّ الأَعلَى يُقرِئُكَ السَّلامَ ، وَ يَخُصُّكَ بِالتًّحِيَّةِ وَ الإِكرَامِ وَ يَقُولُ لَكَ : وَ عِزَّتي وَ جَلالي إِنّي ما خَلَقتُ سَماءً مَبنيَّةً و لا أَرضاً مَدحِيَّةً وَ لا قَمَراً مُنِيراً وَ لا شَمساً مُضِيئَةً و لا فَلَكاً يَدُورُ و لا بَحراً يَجري و َلا فُلكاً تَسري إِلاّ لِأجلِكُم وَ مَحَبَّتِكُم ، و َقَد أَذِنَ لي أَن أَدخُلَ مَعَكُم ، فَهَل تَأذَنُ لي يا رَسُول الله ؟ فَقالَ رَسُولُ الله : وَ عَلَيكَ السَّلامُ يا أَمِينَ وَحيِ اللهِ ، إِنَّهُ نَعَم قَد أَذِنتُ لَكَ ، فَدَخَلَ جِبرائِيلُ مَعَنا تَحتَ الكِساءِ.

Gabriel the Honest Archangel descended, "Peace be upon you, O Allah’s Messenger!" he greeted, "The Most High and All-high (Lord) conveys to you His greeting, expresses His special greeting and honoring to you, and says, ‘By My Almightiness and My Majesty I take this oath: I have not created any well-established sky, extended land, glowing moon, shining sun, revolving planet, flowing ocean, or moving on ark except for your sake and for your love.’ He has then allowed me to join you (under this cloak). Will you, O Allah’s Messenger, allow me?" Allah’s Messenger said, "Peace be upon you, O trustee of Allah’s Revelations. Yes, I allow you."

After Archangel Jibrael (AS) descends to the earth and conveys his greetings to the Prophet (SA), he delivers to him the divine message that is composed of two parts. The first part is the conveyance of Allah’s peace greetings to Muhammad and His special salutations and honoring to him.

This introduction by Allah (SWT) certainly brings endless joy to the heart of the Prophet (SA) as he takes a message from the beloved - He (SWT) whose thought and remembrance has filled his life every minute and second! What a great honor it is for a creature to be greeted with such veneration by his Creator!

It is a moment of extreme bliss for a lover to receive or hear news from his beloved, and the exceptional relationship between Prophet Muhammad (SA) and Allah (SWT) is the best exemplar of the longing which exist between two lovers.

With this most-welcoming introduction and greeting which Allah (SWT) conveys to his servant, one can expect that the message that will come afterwards will certainly carry good news or glad tidings that will please the servant. What is that message which Allah (SWT) has sent Jibrael (AS) to deliver to the Prophet (SA)? The words following the warm greetings amazingly begins with a divine swear where Allah (SWT) says" وعزتي وجلالي " (By My Almightiness and My Majesty).

The question begs itself why does the Almighty Creator have to use the method of swearing when He is the Most Truthful and any statement coming from Him is truth without any doubt. After all, He (SWT) does not need to convince anyone of anything and it is assumed that the audience should and would accept all that Allah (SWT) says without hesitation.

Yet we find the Holy Qur’an presenting many instances where Allah (SWT) begins His speech by swearing (قسم ). Swearing in general is used to

assure something or to draw the attention to another. In the Qur’an, there are many aims of swearing from which is to assure a certain matter to people.

The verses which contain oaths sworn such as: “those sent forth” (Al-Mursalaat), the winds that scatter (Al-Dhaariyaat), those who pull out (Al-Naazi’aat), the break of day (Al-Fajr), the Time (Al-‘Asr), the forenoon (Al-Duhaa) and the mansions of the stars (Mawaaqi’ al-Nujoom - see al-Waaqi’ah 56:75), etc., these are oaths sworn by Allah (SWT) and He has the right to swear oaths by whatever He wills, but the created being can swear only by his Lord.

When Allah (SWT) swears by something, He is either raising the status of that thing due to its excellence or He (SWT) may be using a grand creation of His which we as human can relate to very well so that we may pay close attention to the rest of His speech. It should be noted that the degree of importance of the subject of swearing increases with the significance of that thing which Allah (SWT) is swearing upon.

For example, if Allah (SWT) swears upon His grand creation such as the sun or the moon, it is different than if He (SWT) swears upon His own existence or an attribute of His divinity. Surely, the latter conveys a high degree of importance to what He (SWT) is about to say.

In theTradition of the Cloak , Allah (SWT) commences His speech to the Prophet (SA) by swearing by His Mightiness and Majesty. This gives the audience a hint that the divine speech that will follow is of utmost graveness and importance and we should keep our ears wide open to receive what Allah (SWT) is about to deliver.

What does Allah (SWT) want to say that is of extreme importance such that He (SWT) is swearing by His own Mightiness and Majesty - two of His most exalted attributes? Jibrael (AS) is actually delivering that same message which Allah (SWT) communicated to him and the other heavenly creatures regarding the sole purpose and aim of His creation of the universe being out of love and for the sake of the holy personalities under the cloak. Jibrael (AS) narrates to the Prophet (SA) the exact words Allah (SWT) used and the Prophet (SA) and his AhlulBayt (AS) are made to recognize themselves the great status that they hold in Allah’s eyes.

The intention and purpose of Allah (SWT) regarding His aim of creation is not a secret and must not be hidden from any creation. Everyone including the humans, angels, and the infallible guides must be informed of the purpose of the divine creation, after which the actions of each individual will be accountable.

Allah (SWT) is neither telling a story for the sake of entertainment nor is He (SWT) expressing His feelings or actions just for the sake of sharing information. Rather, the Almighty (AS) is conveying this grand declaration after commencing with a warm welcome to the Prophet (SA) and swearing upon His most exalted attributes so that we pay very close attention and adjust our purpose in life according to the message that He (SWT) is delivering.

If Allah’s purpose of creation is out of love and for the sake of the Prophet’s AhlulBayt, then shouldn’t we as creation also align our purpose and actions with Allah’s purpose?

This is most logical and natural for us to do if we claim that we worship Allah (SWT) and desire His proximity. Even if Allah (SWT) does not command us to love the AhlulBayt (AS) and seek their guidance (as He did in countless occasions), we as intellectuals should be able to reach the conclusion that this is what the logic demands us to do.

For example, if you love your mother dearly and she in turn expresses to you that she loves her neighbor very much and exerts a lot of effort in service of that neighbor, wouldn’t you also aim to serve and please that neighbor, out of your love and devotion to your mother? Likewise, it follows that whatever pleases Allah (SWT) and whomever He (SWT) favors and whomever He (SWT) elevates in rank, we as creation should follow the same example and strive to imitate the way of Allah (SWT).

After delivering the divine message which contains glad tidings and a “love note” to the Prophet (SA) and his AhlulBayt (AS), Jibrael (AS) informs him that he has attained the divine permission to join their gathering under the cloak. At this point, one may expect for Jibrael (AS) to immediately rush to the cloak and join the holy five since he has already gotten the approval of the Almighty Creator - He whose permission is above all permissions!

However, Jibrael (SWT) does not do that and instead seeks the permission of the Prophet (SA) himself. We must pay very close attention to this interesting behavior of Archangel Jibrael (AS)! Doesn’t he know that the divine permission equals the prophetic permission and that whatever Allah (SWT) approves the Prophet (SA) will also approve?

Of course he does, but Jibrael (AS) still seeks the permission of the Prophet (SA) out of respect, veneration, and consideration to his superior position. Jibrael (AS) also recognizes that his action of seeking permission of the Prophet (SA) will certainly please Allah (SWT) and will stand as a sign of his commitment to the purpose of Allah (SWT) which He has declared. It is the natural reaction of extreme admiration and regards which Jibrael (AS) has for the Seal of Messengers which manifested itself in seeking the Prophet’s permission although he didn’t have to.

The Prophet (SA) responds to Jibrael (AS) by conveying his personal greetings to him and addressing him with the title "يا أمين وحي الله " (Oh Trustee of Allah’s Revelation)

Surely, this is a great role which the Prophet (SA) is highlighting to Jibrael (AS) and to the audience who will listen to and recite this tradition in the generations to come. We are to be reminded that the role of Angel Jibrael (AS) is to deliver the word of God as His Trustee. The trustworthiness of Jibrael (AS) as a messenger is verified by Allah’s selection to him for this grand role to all the prophets and messengers. Hence, we can never doubt the authenticity of what Jibrael (AS) conveys on behalf of Allah (SWT).

Upon receiving the message of Jibrael (AS) concerning the purpose of Allah’s creation being in service and love to AhlulBayt (AS), we should remember that the deliverer of this message is the trustworthy Jibrael, so there must be no doubt in our minds to his truthfulness and we should be

even more convinced that what he is delivering is absolutely true and correct, even if we find it hard to believe or fathom.

The natural response of the Prophet (SA) to Jibrael’s request, especially after he was informed of the divine approval was to comply with Allah’s permission and also grant him his own permission. He knows very well that Jibrael’s position in Allah’s eyes is great and he himself holds deep respect to Jibrael (AS) whom he considers his good friend and confidant.

Upon the prophetic approval, Jibrael (AS) enters the cloak and is graced by the presence of the most holy ones who existence is the sole purpose of the divine creation. Perhaps it is due to Jibrael’s deep veneration and love to the Prophet (SA) and adherence to those whom Allah (SWT) chose, by virtue of him seeking the prophetic permission which granted him the reward of entering the cloak in this very momentous occasion.


Revelation of The Purification Verse

فَقالَ لأِبي : إِنَّ اللهَ قَد أَوحى إِلَيكُم يَقولُ :﴿ … إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ﴾

He thus said to my father, “Allah has revealed to you saying, ‘Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a thorough purifying.’”

After entering the cloak, Jibrael (AS) then delivers the most important message which represents the climax of the message and the ultimate purpose behind event of the cloak. Lady Fatima (AS) narrates that Jibrael (AS) delivers to her father the revelation of the Qur’anic verse instantaneously:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ 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 purifying.” (33:33)

The purpose of theTradition of the Cloak is now obvious as the sun and the divine aim has been reached. The Purification verse (Ayat Al Tat-heer) has been revealed to be stamped in the Holy Qur’an till the end of time. Allah (SWT) has expressed the Irada (desire) and as we know, whenever Allah (SWT) desires something it immediately happens according to his will,

إنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ.

Verily, when He intends a thing, His Command is, “Be”, and It is!

Allah (SWT) has intended to purify the Prophet (SA) and his AhlulBayt - those who are under the cloak - from any impurity whatsoever, whether physically, spiritually, or otherwise. It is not just an attempt for purification which may or may not be complete. Rather, Allah (SWT) states that He desires “to purify you a thorough purification”. This purification as Allah (SWT) describes it as thorough and complete reaching 100% success.

What is exactly this purification from? What is that thing which Allah (SWT) wants to purify them such that He (SWT) is declaring this event in the Holy Qur’an till the end of time? As we logically concluded earlier, it must be purification from disobeying Allah (SWT) and committing any sins, mistakes, or falters. It must be protection from having any shortcoming, deficiency, or weakness.

As we explained earlier, the grand role and duties of the divine guides demands that they be protected from sinning or failing in their responsibilities. Otherwise, their position as role models and examples will be scathed and there will be no point in trusting them as divine representatives if they themselves make mistakes or exercise poor judgment, even if it is a minor falter or a once in their lifetimes.

What is the natural effect of thorough purification which Allah (SWT) has intended? It is none other than infallibility (‘Ismah)! In fact, the Purification verse has descended to introduce the idea of “infallibility” (‘Ismah) of the Prophet and his household.

Only a few people witnessed the Prophet (SA) casting his cloak over the purified AhlulBayt (AS), so in order to disseminate that news as broadly as possible among the people and make them aware of the special position of his progeny, the Prophet (SA) would pass by the house of Imam Ali (SA) for a period of nine months and he would call out:“Peace be upon you, O People of the House!” and then he would recite the: “purification verse.”

Whenever the AhlulBayt (AS) found it necessary to draw attention to their unique spiritual rank, they would proudly refer to this verse. This particular verse is one of the scriptural proofs for the inerrancy of the Household of the Prophet which points to their utter purity and unique character.

The Prophet (SA) himself has testified that,“The verse of purification was revealed concerning five people: myself, Ali, Hasan, Husain, and Fatima." (Sahih Muslim) According to the well-known exegesist Agha Mahdi Pooya, the wordInnama (verily or only) in this verse signifies exclusive distinction.

To emphasize this exclusiveness, the second object of the verbyudh-hiba (keep off)-the phraseankum (from you)-has been put before the first objectrijs (uncleanness); and for further emphasis, the phraseAhl ul Bayt has been mentioned to explain the pronouna’nkum (from you). The grammatical structure of the whole clause indicates that this is a unique privilege or distinction granted to the Ahlul Bayt only, excluding all others.

Pooya further explains that the verbyuridu implies that the continuous will or intention of Allah is His creative will or intention, not legislative. To interpret the will as the legislative will as in verse 6 of Surat Al Maedah,“Surely Allah orders what He desires” distorts the whole fabric of the verse and renders meaningless the exclusive particle and the constructional arrangement. Even then it means that only the Ahlul Bayt exclusively achieved the standard.

This verse is also a preface to verses 77 to 79 of Surat Al Waqi’ah:"Verily this is an honourable (Karim) Qur’an, in a hidden (preserved) book, which no one can touch save the purified." The AhlulBayt (AS) had only been thoroughly purified by Allah because of their total submission to Allah's will and their state of being always in communion with Allah.

For a more detailed research on the analysis of the purification verse titled,“To Whom Does the Purification Verse Refer To?” you may refer to this link: http://www.al-islam.org/ayat-at-tat-heer-dr-hatem-abu-shahba.


Imam Ali Seeks Explanation

فَقالَ : عَلِيٌّ لِأَبِي : يا رَسُولَ اللهِ أَخبِرنِي ما لِجُلُوسِنا هَذا تَحتَ الكِساءِ مِنَ الفَضلِ عِندَ اللهِ؟

`Ali then said to my father, “O Allah’s Messenger! Please tell me; what is the value of this gathering of us under this cloak in the sight of Allah?”

The natural course of an intellectual person who recognizes the significance of an event is to seek knowledge of the virtues, rewards, and blessings of such event. That is exactly what Ali ibn Abi Talib (AS) did as he posed the following question upon the revelation of the purification verse.“What is the value of this gathering under the cloak in the sight of Allah?” It is a wise and timely question for Imam Ali (AS) to ask and he does so as a service to his followers and devotees who will come in the later generations till the end of time and ponder over that question.

There is no doubt that the person whom the Prophet (SA) referred to as the Gate of Knowledge in the well-known tradition,“I am the city of knowledge and Ali is its Gate” must already know the answer to the question he is posing.

How can that not be the case when Imam Ali (AS) is the one who frequently stated in his sermons:

“Ask me before you lose me. By Allah, if you ask me about anything that could happen up to the Day of Judgment, I will tell you about it. Ask me, for, by Allah, you will not be able to ask me a question about anything without my informing you. Ask me about the Book of Allah, for by Allah, there is no verse about which I do not know whether it was sent down at night or during the day, or whether it was revealed on a plain or in a mountain.” (Tarikh al-Khulafa)

The role of Imam Ali (AS) in this gathering is not passive and he is the means by which the Prophet (SA) informs the audience of the eternal significance and bounties of theTradition of the Cloak which they have just experienced. In fact, we owe our due thanks and gratitude to Imam Ali (AS) who posed this very important question on our behalf so that we gain the knowledge and insight behind this historical event.

Up till now, the purpose and significance of theTradition of the Cloak have manifested itself and become obvious to the listener after hearing the divine speech about the purpose of creation and deducing its indications, and capping it with the revelation of the purification verse in the Holy Qur’an.

However, Allah (SWT) presents yet another opportunity for the minds that don’t comprehend and the eyes that don’t see and those who may belittle or misunderstand the significance of this event under the cloak by the presentation of Imam Ali’s question.

The message we extract simply by the posing of this question by a person like Imam Ali (AS) is in itself an indication that this gathering is not random neither is it a coincidence. TheTradition of the Cloak is not merely a story that is pleasant to hear, and Allah (SWT) is not a teller of stories without presenting its lessons, morals, and significance that will be effective till the end of time and not just for the contemporaries of that event.

It is interesting to note that when Imam Ali (AS) poses his question to the Prophet (SA), he does not ask “if” there is a reward and value behind their gathering under the cloak. Instead, he asks “what” is the reward and value of this gathering.

Imam Ali (AS) already concluded and knows with certainty, as the successor of the Prophet and the 1st Imam, thatthere is indeed significant merit and value behind this gathering. It is only a matter of gaining that knowledge and understanding and making it available to the public. This is the response of Allah (SWT) through the tongue of Imam Ali (AS) to anyone who wishes to devalue theTradition of the Cloak or dilute its significance.

As Allah (SWT) testifies on behalf of the truthfulness of Imam Ali (AS),

وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا

“And We granted them lofty honor on the tongue of truth.” (19:50)

According toTafsir Bayan Al Sa’ada by Al Janabidhi, what is intended by "عليّ " as mentioned in this verse is in reference to Ali ibn Abi Talib (AS), for he possessed a truthful tongue and there was no other tongue more honorable than his. As Imam Ali (AS) himself said in this regards,“Allah (SWT) makes the truthful tongue of a person in front of the people better than wealth and inheritance.”

It is cited in the book ofManaqib Aal Abi Talib by Ibn Shahr Ashoob that Abu Baseer narrates that Imam Al Sadeq (AS) said that the Prophet (SA) said that, “I prayed to Allah (SWT) to bestow me with a “truthful tongue” (Lisaan Sidq). so Allah (SWT) revealed these verses in Surat Maryam (19:49-50)”. Just as Allah (SWT) bestowed Prophet Is-haaq (Isaac) to Prophet Ya’qoob (Jacob), He (SWT) bestowed Imam Ali (AS) as the “truthful tongue” to Prophet Muhammad (SA).


Spiritual Rewards of The Tradition of The Cloak

فَقالَ النَّبيُّ ( صلى الله عليه وآله ) : وَالَّذي بَعَثَنِي بِالحَقِّ نَبِيّاً وَ اصطَفانِي بِالرِّسالَةِ نَجِيّاً ، ما ذُكِرَ خَبَرُنا هذا فِي مَحفِلٍ مِن مَحافِل أَهلِ الأَرَضِ وَ فِيهِ جَمعٌ مِن شِيعَتِنا وَ مُحِبِيِّنا إِلاّ وَ نَزَلَت عَلَيهِمُ الرَّحمَةُ ، وَ حَفَّت بِهِمُ المَلائِكَةُ وَ استَغفَرَت لَهُم إِلى أَن يَتَفَرَّقُوا

The Prophet, peace be upon him and his Household, said, "I swear this by Him Who has sent me with the truth as Prophet and chosen me, as holding communion, to convey the Message; whenever the tale of this gathering of us is mentioned in an assembly of the people of the earth in which a group of our adherents and lover are present, the (divine) mercy shall certainly be poured down on them and the angels shall certainly surround them, asking forgiveness for them until they depart."

What was the Prophet’s answer to Imam Ali’s question? Interestingly, he begins his response by swearing, just as Allah (SWT) did before him. Again, the purpose behind swearing is to convey importance to the statement that will follow that swear. As we know, it is highly disliked that a person swears in general, but if he has to swear, then he cannot swear about anything but Allah (SWT).

In this case, the Prophet (SA) swears by Allah (SWT) but does so in an eloquent way. He swears by the Lord who sent him as prophet and chose him as holding communion to convey the Message.

The reason why the Prophet (SA) choses to swear in that manner is to remind us (through Imam Ali) that he is the Seal of Messengers who is the representative of God. Hence, he does not speak out of his own free will and whatever he is about to say, is not from his personal wishes or an exaggeration from him. Everything the Prophet (SA) utters is directly the word of God without addition or subtraction.

After the swearing by Allah (SWT) who appointed him to his position, the Prophet (SA) answers the question by presenting a condition, and that is,“Whenever the tale of this gathering of us is mentioned in an assembly of the people of the earth in which a group of our adherents and lover are present…”

He lists a series of blessings in two separate statements which shall benefit those devotees. Before familiarizing ourselves with these blessings, it is important to first understand that the condition for reaping the benefits of reciting this tradition is contingent upon two major criteria and that is:

1) The servant must be a lover and Shi’a (devout follower) of the purified AhlulBayt (AS)

2) The servant would join a gathering of devotees to the Prophet’s purified household where theTradition of the Cloak is being recited.

There is no other criteria or qualification to this gathering except the above conditions. The attendees don’t have to be residing in any particular location such as a mosque or holy sanctuary. They don’t have to be living in a Muslim country or belong to a certain racial group. The skin of their color doesn’t matter neither does their educational or intellectual backgrounds.

All that matters is their love and devotion to the Prophet’s AhlulBayt (AS) which unifies the Shi’as at every level. It is interesting to note that the

narration makes a distinction between the “Shi’as” and the “lovers”. What exactly is the difference between the two groups? Isn’t every Shi’a of AhlulBayt also a lover? And isn’t every lover of AhlulBayt also a Shi’a?

Our Infallible Imams (AS) have described to us who exactly are the true Shi’as (supporters and followers) of the AhlulBayt. It is narrated that one time a man went to his wife and said to her, “Go to Fatima the daughter of the Prophet and ask her if I am from their Shi’a or not”. The wife went to ask Lady Fatima (AS) and she answered, “Tell your husband that if he acts according to our commands and keeps himself away from what we forbid, then you are from our Shi’a; otherwise, you are not.”

The wife returned back and conveyed the message to her husband who exclaimed, “Woe be to me! And who is not free of sins and mistakes?! I am surely in Hell-Fire for whoever is not from the Shi’a is truly in Hell-Fire!” The man’s wife returned back to Lady Fatima and conveyed her husband’s remarks.

Lady Fatima (AS) then said,“Tell him that is not the case. Our Shi’a are the best of the people of Paradise. All our lovers and those who support our supporters, and those take our enemies as their enemies, and those who surrender to us by their hearts and tongues, are not from our Shi’a IF they disobey our orders and prohibitions at any time. Despite that, they are still going to Paradise. However, some of them will purify themselves from their sins by experiencing calamities and tragedies, or they may undergo hardships on the Day of Resurrection, or they may be placed at the upper level of Hell-Fire until they are purified and their love to us would save them and transfer them to our domain.” (Bihaar Al Anwaar)

In another tradition, a man came up to Imam Hasan (AS) claimed, “I am from your Shi’a”. So Imam Hasan (AS) replied,“Oh Abdullah, if you obey our commands and abide by our prohibitions, then you are truthful. And if you are not, then do not increase in your sin by falsely claiming a great and honorable position that you don’t deserve. Do not say “I am from your Shi’a”. Rather say “I am from your supporters, lovers, and those who take your enemies as our enemy. You are in a good position and are heading to a good position”.

Another man said to Imam Al Sajjad (AS), “Oh son of Messenger of Allah, I am from your sincere Shi’a.” So the Imam (AS) replied back to him, “If you are like Prophet IbraheemKhaleelullah whom Allah (SWT) has said

وإن من شيعته لابراهيم

(Verily among those who followed his Way was Abraham.) (37:83)

and if your heart is like his heart, then you are from our Shi’a. And if your heart is not like his heart but it is free from deceit and animosity, then you are from our lovers.”

From these narrations by our Imams (AS), it becomes clear to us that the station of “Shi’as” and the station of “lovers of AhlulBayt” are different although they are both blessed and are include among the party of the good. Every Shi’a is also a lover of AhlulBayt (AS), however not every lover is considered to be a Shi’a. The rank of the Shi’as is certainly above the lovers

of AhlulBayt (AS) due to their strict obedience and abidance to the path of AhlulBayt (AS) and their high level of piety.

The stronger the love to the AhlulBayt (AS), the more obedient and righteous actions will be manifested by the lover and that will certainly bring him closer to the rank of the Shi’as. As lovers of AhlulBayt (AS), we hope and pray that we are given success to reach the station of the Shi’as and deserve to be called with that honorable title. It is the intercession of the infallible AhlulBayt (AS) which manifests the mercy of Allah (SWT) on the devotees which brings them salvation by virtue of their moral and spiritual support to the divinely appointed guides.

The reward behind joining the gathering where theTradition of the Cloak is being recited includes both the Shi’as and lovers. What are the three benefits that the Prophet (SA) mentions in this regard? The first statement covers three rewards which focus on the spiritual bounties related to the hereafter as they are most important and they are:

1) They will be encompassed with divine mercy.

2) The angels shall surround them.

3) The angels will seek forgiveness on their behalf until they depart from their gathering.

The bestowal of divine blessings manifested in Allah’s infinite mercy is conveyed in the short phrase of Basmalah known asBimillah Ar-Rahman Ar-Raheem . These two words,Rahman andRaheem express slightly different variations of meaning. Imam As-Sadiq (AS) says thatRahman is a special name for a general attribute whileRaheem is a general name for a specific attribute. And Prophet Isa (AS) states thatRahman is a type of mercy related to this world whileRaheem is related to the hereafter.

The termRahman describes that aspect of the source of all creation which is endlessly radiating and nourishing, regardless of whom or what is receiving the endless flow of blessings. On the other hand, the termRaheem describes that aspect of mercy which is issued forth only in response to the actions and behavior of the recipient. It is in this manner that God takes ten steps toward us when we take even a single step toward God.

Allah (SWT) isRaheem with our religion, our worldly affairs, our hereafter and He (SWT) has made it easy for us with least amount of burden (Tafseer Saafi). According to many narrations, the mercy associated withRaheem is specific to the believers only who are the devotees and followers of the Prophet’s AhlulBayt (AS) and divinely appointed Infallible Imams.

It is that mercy highlighted in the word “Raheem” that is referred to in theTradition of the Cloak . Since the followers of AhlulBayt (AS) have embraced the path of the truthful and its representatives who were chosen by Allah (SWT), they deserve His infinite mercy and are its recipients whenever they gather to recite this tradition.

We may also deduce that any gathering in general which involves commemoration or remembrance of the AhlulBayt (AS) such as the Tradition of the Cloak does, whether it be their virtues, merits, tragedies, or autobiographies, will yield divine blessings and bounties for its participants.

In fact, this is deemed a highly recommended act as Imam Al Sadiq (AS) has said,"Our Shi’a are compassionate amongst each other. When they

hold a private meeting they remember Allah. Verily, the remembrance of us is of the remembrance of Allah. When we are remembered, Allah has been remembered, and when our enemy is remembered, Satan has been remembered.”

In another tradition, it is recorded that Imam al-Sadiq (AS) asked one of his companions Fudhail Ibn Yasaar, "Do you assemble with your friends and narrate traditions?" He said, "Yes, may I be sacrificed for you." He (AS) said,"I hold dear such gatherings as it will revive our matter. May Allah have mercy on he who revives our matter. O Fudhail! He who remembers us or being reminded about us and this brings tears out of his eyes even to the extent of a wing of a fly, Allah will forgive his sins even if they are greater than the scum of the sea."

The second reward mentioned in this tradition is that the angels surround that believer who has participated in a gathering of devotees to the holy household where theTradition of the Cloak is being recited. It is a known fact that “angels” generally represent good while its antonym, “devils” symbolize bad.

Hence, the presence of angels in a location such as a holy sanctuary indicates goodness, purity, and righteousness, while the presence of devils in a place like a haunted house indicates evil, deceit, and falsehood. So, we can imagine that if a person is accompanied by devils, they are likely to be possessed with evil, are misguided, and have deviated away from the path of the good.

On the other hand, if we are told that a person is accompanied by angels, we can safely assume that they are in good standing and have attained a high level of piety. We have examples in history such as Lady Maryam (AS) and the prophets and messengers who interacted with angels, something which normal human beings don’t. In the case of theTradition of the Cloak , the reward of the believer who recites or attends such blessed gathering will be the proximity of the angels to him.

Not only that, the third reward will be that the angels seek forgiveness for him not just once or ten times, but rather continuously until the believers depart this gathering! It is narrated that Imam Al-Sadiq (AS) once said to Dawud Ibn Sarhan, "O Dawud, offer my greetings to my friends and deliver this message to them that Allah blesses a servant who gathers with another to make the remembrance of our matter, and in that case, the third among them is an angel who asks forgiveness for them.

When two servants gather for our remembrance Allah reminds His glory to His angels (for having such servants). Thus, when you gather, spend your time on remembering (us) since your gathering and your remembering sets our matter alive. And the best people after us are those who remind others of our affair and invite others to our remembrance." (Bihaar Al Anwaar)

What a great blessing and reward for the Shi’a and lover of AhlulBayt! We are given the opportunity to have intercession performed on our behalf by the angels of God who are closer to Him than we are and are more purified than us. Surely, their performance of “Istighfaar” (repentance) for us will reach its target quicker with a higher degree of acceptance than our own individual repentance.

The same is the case if we seek intercession from those who are even closer to Allah (SWT) and higher in rank than the angels, who are the Prophet (and his AhlulBayt) who was given permission to cross the heavens at a point where Archangel Jibrael (AS) couldn’t. In fact, we are encouraged by Allah (SWT) to seek repentance to Him and ask forgiveness of our sins by intercession via the Holy Prophet (SA), as indicated in the Qur’an,

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا.

“And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.” (4:64)

As indicated in this verse, a servant will find Allah (SWT) to be forgiving if he enhances his own repentance by seeking intercession of the Prophet (SA) whose prayers will be answered by virtue of his close proximity to the Almighty Creator.


The Cry of Victory

فَقالَ عَلِيٌّ- عليه السَّلام: إذَاً وَاللهِ فُزنا وَ فازَ شِيعَتنُا وَ رَبِّ الكَعبَةِ .

`Ali, peace be upon him, commented, “Then, by Allah I swear it; we have won. So have our adherents. I swear it by the Lord of the Ka`bah.”

Upon hearing the Prophet’s response to his question regarding the reward and value of the gathering of the purified household under the cloak, Imam Ali (AS) is amazed but not surprised. He is elated and filled with joy not as much for himself but more so for his Shi’a, lovers, and supporters! He swears by Allah (SWT) and the Imam as an infallible being would not swear except for a very important matter.“We have won and so have our adherents!”

The Imam (AS) presents the conclusion of the event of the cloak regarding the gatherings where the devotees of AhlulBayt (AS) recite this tradition.

The key word here is “victory” and Imam Ali (AS) makes it a point to make a distinction between the two parties who have won. The first party are the Prophet and his AhlulBayt (AS) whom the Imam says "فزنا " (we won), and the second party are the Shi’a and devotees of the AhlulBayt (AS) whom the Imam testifies that "وفاز شيعتنا " (our Shi’as have won).

One can easily understand why the Prophet and his AhlulBayt (AS) achieve victory by virtue of their superior position and high rank such that Allah (SWT) created the whole universe out of love for them. Hence, it is not a surprise that they have won a great victory in this life and the hereafter.

But the amazing news of glad tidings that is presented to us is that the Shi’as and lovers of AhlulBayt (AS) will also be victorious! Surely, their victory is attributed to their devotion and association to the purified AhlulBayt (AS) whom Allah (SWT) have appointed as vicegerents on His earth.

Furthermore, the words which Imam Ali (AS) exclaimed in this event rings a bell and reminds us of a similar phrase which he uttered on the night he was struck by the most miserable person of his time, leading to his long awaited martyrdom. It was the call that resonated in the earth and heavens such that everyone in the city of Kufa heard his cry:

فزت ورب الكعبة

By the Lord of the Ka’ba, I have succeeded!

This memorable phrase burst out from his lips the day when Imam Ali (AS) was struck with the fatal blow by the assassin’s poison-soaked sword. An immortal phrase, it has continued to goad human conscience for almost the past fourteen centuries! It has made those with even a grain of intellect dumbstruck at the dynamism of the person who pronounced it in the early hours of the 19th of Ramadhan, 40 AH corresponding to the year 660 of the Christian calendar.

What was the success that Imam Ali ibn Abi Talib (AS) felt at that moment? And why was he elated when all passages to life abruptly closed

for him and he was about to enter the apparently unknown and uncharted realm of death? Only the ignorant would pose such a question concerning the man who says in one of his sermons:“The Son of Abu Talib is more enthusiastic for death than an infant for the mother’s breast.”

If we were to say that Imam Ali (AS) merely longed for death rather than the seemingly beautiful world of life and its transient pleasures, then we have missed the finer points of the delicate phrase he chose to express, when on being struck the deathblow he said:By the Lord of the Ka’ba I have succeeded!

The Imam of Pious (AS) was indeed thrilled at meeting the Almighty Creator in such a noble state after having accomplished all tasks entrusted to him and so he said in jubilation that unique statement and out of longing to meet his beloved Creator. From his birth till his martyrdom every single breath of his 63-year life was for God and for the promulgation of the universal laws of Islam.

In view of these undeniable facts, he serves as the everlasting barometer for the faithful in every age and era to discern truth from falsehood. No wonder the Prophet (SA) had remarked to his companion Ammar ibn Yasser:“O Ammar! If all people take one path and Ali takes another path, you follow the path of Ali, for he will lead you to salvation.”

With that same spirit of jubilation, Imam Ali (AS) uttered the words of victory after recognizing the immense blessings and significance which the Event of the Cloak carries. He cries out the statement of victory so that we and all people across time have our attentions lifted to this uniqueTradition of the Cloak .

We are to mention and remember this event every opportunity we get in every gathering where the believers are congregated. All praise be to Allah for it is by His grace we find today that many of the gatherings where the programs of key celebrations of Islamic events and the birthdays of the infallible Imams (AS) commence with the recitation ofHadeeth Al Kisaa .

It is important to note here that Imam Ali (AS) could’ve only said “We won” (فزنا ) without swearing by the Lord of the Ka’ba. After all, he is truthful without needing to swear and there is no question about the validity of whatever he says. However, Imam Ali (SA) still sought to begin his exclamatory statement by swearing “Wallahi” (By Allah) and ending it also by swearing by the Lord of the Ka’ba (ورب الكعبة ).

Rarely do we find a statement where it is sandwiched with an expression of swear in the beginning and end. This is exactly the case here which conveys the point that what Imam Ali (AS) is about to say isextremely important and he is very serious about delivering it. Thus, there should not be any shred of doubt whatsoever in our minds regarding the accuracy and precision of the Imam’s words in regards to the reward and value of the Event of the Cloak.


Imam Hasan - Director of the Prophet’s Pond

فَأَقبَلَ الحَسَنُ نَحوَ الكِساء وَ قالَ : أَلسَّلامُ عَلَيكَ يا جَدَّاهُ يا رَسُولَ اللهِ أَتَأذَنُ لي أَن أَدخُلَ مَعَكَ تَحتَ الكِساءِ ؟ فَقالَ : وَ عَلَيكَ السَّلامُ يا وَلَدِي وَ يا صاحِبَ حَوضِي قَد أَذِنتُ لَكَ ، فَدَخَلَ مَعَهُ تَحتَ الكِساءِ .

Al-Hasan moved towards the cloak and said, "Peace be upon you, O grandfather, Allah’s Messenger. Will you allow me to be with you under this cloak?"

My father replied, "Peace be upon you too, my son and director of my Pond. I allow you. "Al-Hasan then went under the cloak with his grandfather.

The natural reaction of a person who recognizes the presence of the Holy Prophet (SA) in the same location is to rush towards him and seek his proximity. Imam Al Hasan (AS) approaches the cloak which the Prophet (SA) is covered with and conveys his greetings by pronouncing theSalam . He does so by addressing him first as his grandfather, and then as the Messenger of Allah. This is for us to remind ourselves of the blood relation which Imam Hasan (AS) and his siblings share with the Prophet (SA).

Imam Al Hasan (AS) then makes a specific request from the Prophet (SA) where he seeks proximity to the Prophet (SA) by asking permission to enter under the cloak with him. In the mind of Imam Hasan (AS), there is no other reason to make that request other than enjoy the company of the Prophet (SA) and share from his blessings. He has yet to learn of the grand honor which Allah (SWT) will bestow him and his immediate family under the cloak!

The Prophet (SA) then replies back theSalam to his beloved grandson Hasan whom he considers as his own son by referring to him as "ولدي ". It is not a mistake or exaggeration that the Prophet (SA) refers to him as his own son as there are people who try to distance Hasan and Husain from the Prophet (SA) by saying that they are the sons of Fatima the daughter of the Prophet (SA) and not the Prophet.

The Holy Prophet loved his two grandsons, Hasan and Husain, dearly, and since he had no surviving sons of his own, he used to call them his “sons” out of deep affection. In many occasions the Prophet (SA) declared,"Hasan and Husain are my children". (Islam: Faith, Practice, and History)

Because of this, Imam Ali (AS) would say to his other children,"You are my children and Hasan and Husain are the children of the Prophet." (Lantern of the Path) Hasan and Husain themselves used to call the Prophet (SA) as “father” and didn’t do so with their biological father Imam Ali (AS) until the Prophet (SA) departed this world. During the lifetime of the Prophet (SA), Hasan (AS) used to refer to his father Imam Ali (AS) as Abal Husain, while Husain used to call him Abal Hasan.

Furthermore, the Messenger of Allah (SWT) confirms that their station to him is equivalent to being his “sons” in the Event of Mubahala (Imprecation) where the following verse was revealed:

“And to him who disputes with you therein after knowledge has come to you, say: “Come, let us summon our sons and your sons, our women

and your women, ourselves and your selves, then let us invoke and lay the curse of God upon the liars.” (3:61)

In the ninth year after Hijra (migration), Prophet Muhammad (SA) sent a message to the Christians of Najran asking them to believe in him as a prophet of God and accept Jesus (peace be upon him) as prophet of God according to the teachings of the Qur’an. A delegation of seventy Christian scholars visited the Prophet (SA) and he explained to the Christian scholars the concept of divinity and prophethood but the Christians did not accept the reasoning.

Then the above-mentioned verse was revealed inviting the Christians for invoking the curse of God to determine who is denier of the truth. In a large public gathering, his “daughter” represented Lady Fatima (S.A.), his “self” was represented by his cousin Ali ibn Abi Talib (AS), and his “sons” were none other than his two grandsons Hasan and Husain (AS).

Prophet Muhammad (SA) had orders from Almighty Allah (SWT) through theVerse of Mubahala to takeHasan and Hussain (AS) as hischildren with him and this was not a personal decision on his own. Their position as “sons” to the Prophet was stamped and approved by Allah (SWT) from above the heavens!

When the chief of the Christian delegation witnessed these five personalities, he was awestruck with their heavenly appearance and counseled his followers not to ask the Prophet to invoke God’s curse, saying that“If these Godly individuals curse us, I am afraid we will be destroyed.” (Madarejun Nubuwwa) He made a peace pact, offered the Prophet (SA) gifts and left in peace.

The next label which the Prophet (SA) describes Imam Al Hasan (AS) is "صاحب حوضي " (the director of my Pond).

One may question why the role of providing food to eat was not specified in traditions as it was with providing water to drink. That is because the need to quench the thirst on the Day of Resurrection will be greater than that of eating. Actually there are numerous narrations where the Prophet (SA) labels Imam Ali (AS) as "صاحب حوضي ". In reference to Imam Ali (AS), the Prophet (SA) has said,

Whomever among you would like to save himself from the troubles of the Day of Judgment, let him take my guardian as their guardian, and let him follow my successor and Caliph after me, Ali ibn Abi Talib, for he is the owner of my Pool (Hawd), he keeps his enemies away from it and quenches the thirst of his devout supporters. Whoever is not granted the permission to drink from it will continuously suffer from thirst. ” (Kitab Al Mizan).

There is no contradiction that the Pond (Hawd) belongs to the Prophet (SA) on the Day of Resurrection, while Ali plays the role of “quencher”, while Imam Hasan (AS) is its director (صاحب ). For one particular task, there may be various roles with different degrees and the laws may differ in different situations.

After all, Allah (SWT) bestowed the Pond to the Prophet (SA) while giving the authority of direction to Imam Hasan (AS) so that he shares the honor of his grandfather. In other traditions it is apparent that all of the

Infallible Imams (AS) will participate in quenching the thirst of the people from that Hawd.

The Prophet (SA) grants Imam Hasan (AS) the permission to enter theKisaa . This is the first of the series of divinely approved permissions which the Prophet (SA) gives for the entrance under the cloak. It must be noted that the permission of the Prophet (SA) is not from his own will or preference as the Qur’an emphasizes:

وَمَا يَنْطِقُ عَنِ الْهَوَىٰ. إِنْ هُوَ إِلَّا وَحْيٌ يُوحَى.

“Nor does he speak out of desire. It is naught but revelation that is revealed.” (53:3-4)

This Qur’anic verse is in agreement with the Bible where it is quoted regarding the station of the Prophet (SA),"He does not speak of his own will", and has also been mentioned in Deuteronomy 18:18 .

"Then the Lord said to me (Musa): "I will raise up for them a prophet like you, one of their own race, and I will put my words into his mouth. He shall convey all my commands to them."

It is also mentioned in John 16: 18: (‘Isa said):"However, when he comes who is the spirit of truth, he will guide you into all the truth; for he will not speak on his own authority, but will tell only what he hears; and he will make known to you the things that are coming."

The Holy Prophet (SA) was always in communion with Allah (SWT). Whatever he said was the Word of Allah and his actions were the fulfillment of the divine will. So when the Prophet (SA) gives permission for Imam Hasan (AS) to enter the cloak, it is equivalent to divine permission from above the heavens. This significance of this divine permission to enter theKisaa will be realized as we continue to analyze the Tradition of the Cloak .


The Divinely Chosen One

فَدَنَا الحُسَينُ ( عليه السَّلام ) نحوَ الكِساءِ وَ قالَ : أَلسَّلامُ عَلَيكَ يا جَدَّاهُ يا مَنِ أختارَهُ اللهُ

Al-Husain then approached towards the cloak and said, "Peace be upon you, O grandfather! Peace be upon you, O he whom Allah has chosen!

The scene repeats itself three more times with Imam Husain (AS), then his father Imam Ali (AS) and then finally with the Master Lady of the Universe, Lady Fatima (AS). Both Imam Husain (AS) and Imam Ali (AS) enter home and convey their Islamic greetings to Lady Fatima (AS). Interestingly, they both remark that they smell a pleasant fragrance that is similar to the scent of the Holy Prophet (SA). Their observation is the same as Imam Hasan (AS) which confirms the veracity of the physical pureness of the Holy Prophet (SA) by which he is known for.

Each of the members of the holy household seeks permission from the Prophet (SA) to enter theKisaa . It is as if they each know and feel that there is a great significance behind the cloak which the Prophet (SA) has covered himself with. Each one of them rushes to share the honor of attaining proximity to the Seal of Messengers, even if it is simply sharing the same cover.

Imam Husain (AS) specifically greets his grandfather by sayingيا مَنِ أختارَهُ اللهُ Oh he whom Allah has chosen! It is not enough that Husain reminds us that the Prophet (SA) is his grandfather, he further tags along that his grandfather is divinely selected. That divine selection to become the Seal of Prophets and Messengers who would deliver the final revelation and message of Islam to mankind is certainly a unique honor that has no similarity.

The wise and knowledgeable recognize that the virtue of a person is derived not by what a person attains from this world by permission of the people, but rather, it is the divine bestowal which earns a person great honor and eternal reverence.

Certainly it was not a coincidence or random selection which Allah (SWT) exercised as He is the absolute Wisdom and the absolute Knowledgeable. The Almighty (SWT) has chosen him because Muhammad (SA) himself has chosen God with every atom of his soul. He came rushing towards his Lord sincerely seeking His proximity and so Allah (SWT) chose Muhammad after he has proved to be the purest person of his time.

The well-known historian Al-Mas'udi in his bookMurooj Al Dhahab quotes a lengthy tradition from Imam Ali (AS) to the effect that when Allah (SWT) created, first of all, the Light of Muhammad, He (SWT) said to it:"You are My chosen one and the Trustee of My Light and Guidance. It is because of you that I am going to create the earth and the skies, lay down reward and punishment, and bring into being the Garden and the Fire."

Then the tradition goes on to speak about the family of the Prophet, about creation of the angels, of the souls, of the world, of the covenant taken from the souls which combined the belief in the One God with acceptance of Muhammad's prophethood.

This is why Ibn Abbas narrates that the Prophet Muhammad (SA) said: "I was a Prophet when Adam was between soul and body (i.e. when Adam's creation was in its preliminary stages)" (at-Tabarani,Al-Mu'jjam al-Kabir; Al Khasa'is al-Kubra ). The Holy Prophet (SA) also said: "Verily Allah chose Isma'il from the progeny of Ibrahim, and chose Banu Kinanah from the progeny of Isma'il, and chose Quraish from the Banu Kinanah, and chose Banu Hashim from Quraish, and chose me from Banu Hashim. " (Tirmidhi)

In fact, it is not only Islam and the Muslims who recognize and appreciate the great status of the Prophet (SA), the non-Muslims also testify to the superiority of Muhammad compared to other creatures. Writing at the time of Carlyle in the nineteenth century, European historian Johann Doellinger asserted:"No other mortal has ever, from the beginning of the world, exercised such an immeasurable influence upon the religious, moral, and political relations of mankind, as has the Arab Muhammad."

Also, historian Will Durant concludes his treatment of Muhammad with this tribute: “If we judge greatness by influence, he was one of the giants of history. He undertook to raise the spiritual and moral level of a people harassed into barbarism by heat and foodless wastes, and he succeeded more completely than any other reformer seldom has any man so fully realized his dream.... When he began, Arabia was a desert flotsam of idolatrous tribes; when he died it was a nation.”

It was on the 27th of Rajab at the age of forty that Prophet Muhammad (SA) was officially appointed by Allah (SWT) as the Seal of Messengers to deliver the message of Islam till the end of time. The commencement of his prophethood began with the revelation of the verses ofSurat Al A’laq where Angel Jibrael (AS) recited the first few verses of this chapter: "Read: In the Name of your Lord who created, He created man from a clot. Read: And your Lord is the Most Generous Who taught to write by the pen, Taught man what he knew not".


Imam Husain -Intercessor of The Nation

فَقالَ : وَ عَلَيكَ السَّلامُ يا وَلَدِي وَ يا شافِع أُمَّتِي قَد أَذِنتُ لَكَ

My father replied, "Peace be upon you too, O my son and intercessor of my people. I allow you."

The Holy Prophet (SA) returns back the greetings of his grandson Imam Husain (AS) by stressing that he is his “son” as he did with his brother Hasan. Furthermore, he refers to Husain asيا شافِع أمتي ”intercessor of my people”. As we know, the Prophet (SA) himself will have the right of intercession over his nation and this is authentically narrated in both Sunni and Shi’a narrations.

The Qur’an confirms the validity of the concept of Shafa’at (intercession) where the Prophet (SA) can seek forgiveness of others on their behalf, by virtue of his excellence and proximity to Allah (SWT):

“And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.” (4:64)

To seek a medium or an intermediate for your affairs is not only logically acceptable but is very practical in our mundane matters. Seeking proximity towards Allah (SWT) via an intermediate is no different and Allah (SWT) approves that in this holy verse,

"O you who believe! Fear Allah and seek an intermediate (Al-Wasilah) unto Him..." (5:35)

Both scholars Raghib Isfahani and 'Allamah Sayyid Muhammad Husayn Tabataba'i are of the opinion thatAl-Wasilah means to reach a certain goal through desire, inclination or willingness, and in fact wasilah towards God means observance of His path with knowledge and worship through adherence to the Shari'ah. In other words, wasilah is a means of communication and spiritual link between mankind and God.

It is not only Prophet Muhammad (SA) who attains the privilege of intercession, it is also other prophets and messengers as well as divine guides whom Allah (SWT) has preferred over creation due to their piety and excellence. The purified household of the Prophet (SA) also share in the honor of having the liberty to exercise intercession in this life and in the Hereafter. Imam Husain (AS) is notably one of the members of the Prophet’s family who has earned a great status in the eyes of Allah (SWT) and one of the rewards which He (SWT) has bestowed him is the intercession of the Muslim nation.

The story of “Fitrus the angel” clearly demonstrates how Imam Husain (AS) was granted the honor of intercession since he was a baby in his cradle. When Imam Husain (AS) was born, Allah (SWT) sent down the angel Jibrael (AS) to congratulate the family of the Prophet (SA). On the way down from the heavens, Jibrael (AS) passed by an island on which the Fitrus was sent to by Allah (SWT) because he had delayed in executing a command. As a punishment, Fitrus also had his wings taken away by Allah (SWT).

When Fitrus saw Jibrael (AS) he asked him where he was going. Jibrael (AS) told him that he was going to congratulate the Holy Prophet (SA) and his family on the birth of Imam Husain (AS). Fitrus asked if he could join him and Jibrael (AS) agreed with the permission of Allah (SWT) and so carried him down to earth. When the angels reached Prophet Muhammad (SA) and congratulated him and his family, the Prophet (SA) told Fitrus to go to Imam Husain (AS). When Fitrus touched Imam Husain's (AS) cradle, his wings were miraculously given back to him by Allah (SWT) who had forgiven him.

The moral of this story is to demonstrate the permissibility of intercession in general, and specifically for Imam Husain (AS) whose blessings were manifested from the moment he was born. It is interesting to note that angel Fitrus was instructed to seek blessing by rubbing his wing on the cradle of Imam Husain and not Imam Husain himself.

Why was that the case?

It is as if Allah (SWT) intentionally tailored this detailed to demonstrate to us that the object (in this case the cradle) which was associated with a holy and divine personality has attained such honor and sanctity such that it became the manifestation of miracle and blessings. Hence, we should be cognizant of the fact that certain items or physical signs can attain the status of sanctity and we should treat such relics with veneration due to the fact that this relic is associated with the original source of sanctity - in this case, the infallible guide.

If such miracles and blessings are attained by seeking intercession from a holy item, then one can imagine the abundant blessings that one can attain by seeking intercession from a personality who is the originalsource of sanctity - like Imam Husain (AS).

The divine intermediate is certainly closer to Allah (SWT), so if we wish to secure for ourselves a higher percentage of acceptance or guarantee of our prayers, then logically speaking, we should seek those who are closer to Allah (SWT) who can speak on our behalf and raise our needs.

This is similar to our practice in mundane matters such as getting a recommendation for a job or reaching out to a connection in our network that may accelerate our application process or grant us acceptance of our need by virtue of our close association with the source whom we are targeting.


Imam Ali - Commander of The Faithful

فَقُلتُ : وَعَلَيكَ السَّلامُ يا أَبَا الحَسَن وَيا أَمِيرَ المُؤمِنينَ

"Peace be upon you too, O Abul-Hasan and Commander of the Faithful," I replied.

After Imam Husain (AS), Imam Ali ibn Abi Talib (AS) enters and conveys his greetings to the Holy Prophet (SA) who replies back to him by pronouncing theSalam and addressing him as “Abal Hasan” (the father of Hasan) and “Ya Ameer Al Momineen” (Commander of the Faithful). The label of “Ameerul Momineen” exclusively belongs to Imam Ali (AS) and has been divinely bestowed from above the heavens.

In his bookAl Kafi , Al Kileeni narrates from Fudail ibn Yassaar that Imam Al Baqir (AS) said:“Oh Fudail, any person who names himself with this title other than Ali is a liar.” According to the Sunni School of thought, Umar ibn Al Khattab was the first to use that title, however that is false information.

In fact, it was the Holy Prophet (SA) who gave Imam Ali (AS) that title and this is cited in many traditions such as, “Oh Ali, you are Ameerul Momineen (Commander of the Faithful) and the Imam of the Muslims, and قائد الغر المحجلين (the Leader of the Resplendent), and يعسوب المتقين (the dragonfly of the pious).” (Amaali)

It is also narrated consecutively by Imam Al Sadiq (AS) that his father Imam Ali (AS) said:“The Prophet (SA) said to me, O Ali You are Ameerul Momineen and the leader of the pious, O Ali you are chief of the successors and heirs of the Prophets and the best of the truthful (sidiqeen). ” (Kanz Al Fawaed)

According to the Sunni School of thought as narrated by Al Hafiz Abu Na’eem Al Asfahani in his bookHelyat Al Awliyaa , that Qasem ibn Jundub ibn Anas said: The Prophet (SA) said: “Oh Anas, help me prepare for ablution.” Then he got up and prayed two-unit prayer, then he said, “Oh Anas, the first person who will enter from that door is Ameerul Momineen and the Master of the messengers, and قائدالغرالمحجلين (the Leader of the Resplendent) and the Seal of Successors.” That person was none other than Ali ibn Abi Talib (AS)!

Hence, it is not appropriate to use that title even to the other Infallible Imams from the sons of Ali, including Imam Hasan who actually became Caliph after his father. That is because attaining the position of Caliphate is not the criteria for being named Ameerul Momineen even though the person may be infallible such as Imam Hasan (AS).

This title is unique only to Ali and no one can share that title with him. The great scholar Ibn Tawoos has actually written a book calledAl Yaqeen Bi Ikhtisaas Mawlana Ali Bi Emrat Al Momineen (Faith in the uniqueness of Mawla Ali with the title of Ameerul Momineen) which aims to verify the specialization of Ali with this title.

In fact, there is an interesting story where the title of “Ameerul Momineen” was granted officially to Ali. It is narrated by one of the close companions of the Prophet (SA), Hudaifah ibn Al Yaman, as cited inIrshad

Al Qulub , that in his conversation with a lad he said: “O lad, since you asked and wanted to investigate, then listen and understand what I am going to tell you. As for those caliphs who were before Ali ibn Abi Talib (AS), who were called Ameerul Momineen; the people called them by that title.

But Ali ibn Abi Talib was called with this name by Archangel Gabriel (AS). It was an order from the Prophet (SA) who bore witness of Gabriel’s (AS) salutation to Ali by the title of Ameerul Momineen, and the companions (Sahaba) of the Prophet were calling Ali (AS) with the title of Ameer Al-Momineen during the life and presence of the Prophet (SA).”

The Lad said: “Tell us how this came to be, may Allah have mercy on you.”

Hudhayfah answered: “The people used to enter upon the Prophet (SA) whenever they wanted. The Prophet (SA) then prohibited them from entering upon him while he was in meeting with Dihyatul Kalbi. The Prophet (SA) used to exchange letters with Caesar and Bani Hanifah and the kings of Bani Ghassau through him (Dihya). Jibrael (AS) would sometimes descend to the Prophet (SA in the image of Dihya. Therefore, the Prophet (SA prohibited the Muslims from entering upon him, if he was in meeting with Dihya.”

Hudhayfah added, “One day I came to the Prophet (SA) for some matter hoping to meet him alone. When I arrived at the door, I looked and found a curtain covering the door. I raised it and was about to enter. That’s what we were accustomed to do. Then I saw Dihya sitting beside the Prophet (SA) who was sleeping and his head was on the lap of Dihya. When I saw that, I left. Then I met Ali ibn Abi Talib (AS) on my way. He said, ‘Oh Ibn Al Yaman, where did you just come from?’ I answered him and said, ‘I wanted to enter but I found Dihya with him.’

I asked Ali’s help with the matter I had wanted to speak with the Prophet (SA). Then Imam Ali (AS) suggested me to come back with him. So I returned back with him and when we arrived at the door of the Prophet (SA), I sat beside the door and Imam Ali (AS) lifted the curtain. He entered and greeted. Then I heard Dihya reply and say, ‘And peace be upon you O Ameerul Momineen and Allah’s blessings and mercy be upon you.’ Then Dihya told him, ‘Sit down and take the head of your brother and cousin from my lap, for you are the most deserving of him than other people.’ So Imam Ali (AS) sat and took the head of the Prophet (SA), placed it on his lap, and Dihya then left the house.

Then Imam Ali (AS) asked me to enter so I entered and sat down. Soon after that, the Prophet (SA) woke up and he smiled when he saw the face of Imam Ali (AS). Then he told him, ‘Oh Abul Hasan, from whose lap did you take my head?’ Ali answered, ‘From the lap of Dihyatul Kalbi.’ Then the Prophet (SA) replied, ‘This was Gabriel (AS). So what did you tell him when you entered and what did he tell you?’

Imam Ali (AS) answered, ‘I entered and saidAssalamu Alaikum and he answeredWa alaika assalam O Ameer Al-Momineen , and Allah’s mercy and blessings be upon you.’ Then the Prophet (SA) said, ‘O Ali, the angels of Allah and the dwellers of His heaven have greeted you by the title of Ameer Al-Momineen even before the dwellers of the earth. O Ali, Gabriel

(AS) did that by orders from Allah, Glory be to Him. And Gabriel (AS) has revealed to me from my Lord before you entered that I impose it upon the people. And I will do that God-willing.’”

“The next day, the Prophet (SA) sent me (Hudhayfah) to Fadak for some matter. I stayed there for some days. Then I came back and I found the people saying that the Prophet (SA) had ordered them to greet Ali by the title of Ameerul Momineen and that Jibrael had ordered him from Allah (SWT) to do so. When I heard that, I said to the people that the Prophet (SA) had spoken the truth and that I heard Jibrael (AS) greet Imam Ali (AS) using the title Ameerul Momineen and I narrated to them the whole story. (Irshad Al Qulub)

Unfortunately, the title of “Ameer Al Momineen” was used instead of the term “Caliph of the Prophet” after Umar ibn Al Khattab ordered that the latter be replaced with the former. It is sad to note that as with other rights of Imam Ali (AS) that was confiscated unjustly, some of his unique titles were also stolen such as “Ameerul Momineen” and used by others who are not worthy of that title.


Imam Ali - Successor And Flag Bearer Of The Prophet

قالَ لَهُ وَ عَلَيكَ السَّلامُ يا أَخِي وَ يا وَصِيّيِ وَ خَلِيفَتِي وَ صاحِبَ لِوائِي قَد أَذِنتُ لَكَ

My father replied, "Peace be upon you too, O brother, successor, vicegerent, and bearer of my Flag. I allow you." Ali thus went with them under the cloak.

In theTradition of the Cloak , the Holy Prophet (SA) also defines the position of Imam Ali (AS) by mentioning four different roles which he assumes in relation to the Prophet. They are as follows: 1) Brother 2) Successor (Wasi) 3) Vicegerent (Caliph) 4) Bearer of the standard or flag

Each of these roles is great in its scope and is in itself enough to bring immense honor to the person who assumes that role. One can only imagine how great and virtuous such person who assumes all four roles is.

Role Of Brotherhood

After migrating to Al-Madinah the Muhajiroon (the Migrants) and the Ansar (The Local Helpers) became so friendly with one another as if there was no difference of the tribe or the place of origin between them. It appeared that all of them belonged to one large family. They treated their properties as common, their honor and respect as common, and shared their happiness and sorrows together. This was a true example of unity and integrity. To make these bonds stronger, the Prophet (SA) repeated the establishment of brotherhood between individuals of the two groups as he had done with those in Makkah.

In the view of experts, brotherhood can be strong only between individuals of the same nature. If the natures are different, and the individuals come together for whatever reason, the togetherness will be temporary. The Prophet (AS) kept this factor in mind when he established brotherhood between individuals from the two groups. He closely studied the natures of the individuals before declaring them brothers. When he saw that any two persons had a lot in common, he named them brothers.

According to many narrations including Al Hakim in hisMustadrak , Ibn Abbas said: “The Holy Prophet (SA) assigned brotherhood among his companions, so he assigned Abi Bakr to Umar, Talha to Zubair, and ‘Uthman ibn A'ffan to Abdul Rahman ibn Uof. So Ali ibn Abi Talib said to the Prophet,“Oh Messenger of Allah, you have designated brotherhood among your companions, so who is my brother? ” The Prophet (SA) answered,“Oh Ali, are you not pleased that I become your brother? ” So Ali said,“Yes, Oh Prophet of God!” The Prophet (SA) replied,“You are my brother in the life of this world and in the hereafter.”

Certainly, it is not a coincidence that the Prophet (SA) left Imam Ali (AS) to be the last to assign brotherhood so that his case stands out in front of all the companions and the question is raised as to “Who is the brother of Ali?” One can imagine that no one expected for the Prophet (SA) to declare himself as the ‘brother’ of Ali. What a great honor for Imam Ali (AS) which speaks volumes of the great status which he enjoys in the eyes of Allah (SWT)! It is not possible for the Prophet (SA) to designate Imam Ali (AS)

as his brother without prior divine approval in this regards, so his declaration in the event of brotherhood is certainly a sign and indication of Allah’s pleasure towards Ali and his superiority in His eyes.

Furthermore, it is interesting to note that the purpose of assigning brotherhood in this event was to pair up a companion from the Muhajireen with a companion from the Ansar. However, in the case of Imam Ali (AS) and the Prophet (SA), they do not fulfill the criteria of being from the two groups. This is yet an indication that the brotherhood between them is not random and is rather intentional and without mistake.

One must also understand that this brotherhood does not only signify the common Islamic brotherhood that is mentioned in the verse,

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ.

“The Believers are all brothers.” (49:10).

This brotherhood is of a superior level and a reflection of the nearness and attachment between two individuals.

If this was just a common bond of friendship, then Imam Ali (AS) already enjoyed it because of being a Muslim and of the same descent as the Prophet (AS). What was the need of public declaration of their brotherhood? Certainly, this event signifies the eternal spiritual brotherhood between the two which will translate itself into the position of successorship after the Prophet’s demise. It also highlighted the similarity between the superior character and nature of Imam Ali (AS) as that of the Prophet (AS).

When Imam Ali (AS) was been declared by the Prophet (AS) to be his brother, it proved that he was the only person amongst the Muslims deserving of that position! This choice is not because of the ancestral affinity but it is on the basis of identical qualities of the two individuals.

Role of Wasi (Guardian) and Caliph (Vicegerent)

The proven track record of the Almighty Creator (SWT) confirms that most if not all of the past prophets and messengers appointed a successor(s) before they departed this world for the purpose of overlooking the affairs of the nation at their time and the message which they have delivered.

The idea of assigning a “backup” is logical and prevalent in our practical lives. For example, when a manager plans a vacation, he leaves behind a second person in command to assume his management responsibilities, and when the President of a country is absent, the Vice President steps forward to take over. If this is the natural course of action when it comes to mundane matters, then isn’t it all the more important that the idea of successorship be implemented in religious and eternally important affairs?

Isn’t it logical and rather necessary that a prophet or messenger appoint a successor and guardian after him to protect and look after the message which he has delivered? The Holy Prophet (SA) confirms this logic as he said:“For every prophet there is a Wasi and heir, and my Wasi and heir is Ali.” (Kifayat al Talib)

Throughout the course of the Prophet’s life, he took every opportunity to set the stage for Imam Ali (AS) to become his successor, guardian, and Caliph. Ali (AS) has been tested in many occasions and has proven to be worthy of that honorable status. The Messenger of Allah (SA) also told his daughter Fatima (AS) in this regards,“I am the last of the prophets, and the best of them, and the most beloved of creatures to Allah the Exalted and your father. My Wasi is the best of the Awsiyaa (guardians) and the most beloved of them to Allah, and he is your husband.”

Furthermore, Ibn Abbas narrates: “I was sitting with a young man from Banu Hashim with the Holy Prophet (SA) when a star dropped. The Prophet (SA) said, ‘Whoever this start descends on his house is my Wasi after me.’ The young Hashemite rose and followed the start and found it descending on Ali’s house. (Tarikh Dimashq)

It was on the day of Ghadeer which took place on the 18th of Dhul-Hijjah year 10 A.H. when the Prophet (SA) officially announced and inaugurated Ali ibn Abi Talib to become his successor after receiving divine revelation ordering him to appoint Ali for this position,

“O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.” (5:67)

Sure enough, the Prophet (SA) executed the command of Allah (SWT) and he stopped at the place of Ghadeer Khum on his way back from the Farewell pilgrimage. He gathered all the Muslims and announced the divine appointment of Ali ibn Abi Talib (AS) to be his successor, Wasi (guardian), and Caliph. He delivered an exceptional lengthy sermon where he enumerated the virtues of Ali.

Hafiz Abu Ja'far Muhammad Bin Jarir Tabari writes in his bookKitabul Wilaya h that the Prophet (SA) stated in the beginning of his renowned address at Ghadir Khum:

"The angel Gabriel has conveyed Allah's command to me that I stop at this place and inform the people that Ali Bin Abu Talib is my brother, my successor, my Caliph (Vicegerent) after me. O men! Allah has made Ali your Wali (guardian), and Imam (guide). Obedience to him is obligatory on each one of you; his command is supreme; his utterance is truth; curse be on him who opposes him; Allah's mercy be on him who befriends him."

It is also interesting to observe that the Prophet (SA) mentioned the titlesWali ,Mawla , andImam for Ali (AS) in his sermon over 27 times, whereas he used the wordKhalifa for him only three times. Even under the Sunni implication of the wordKhalifa (successor)—which limits it to political rule—it is clear that the Prophet (SA) stressed spiritual leadership in his speech, which would guarantee the salvation of those who follow the Imam and would lead them towards Paradise.

Worldly issues never took priority for the Prophet (SA) and his successors. Imam Ali (AS) himself has said: “By Allah, this world of yours is more despicable in my eyes than a pig bone in the hand of a leper.” (Nahjul Balagha, maxim 236)

Thus, Imam Ali’s exclusive qualification for political rule is only one of the natural outcomes of the guardianship (Walaya ) that the Prophet (SA) established for him on behalf of Allah (SWT) on the day of Ghadeer. In this manner, authority of Imam Ali (AS) and his pure descendants is still effective over the remaining believers until the Day of Judgment,

irrespective of the support of the majority of people for them or their political authority.

Role of Standard-Bearer

Throughout the course of the battles and battalions which took place in the early days of Islam as the minority group of believers tried to stand up against the supporters of falsehood and the idolaters, there was one consistent person who was always at the forefront and was the superstar and hero behind all the victories in the battlefield.

He was none other than the courageous Ali ibn Abi Talib (AS) who become very well-known for his unmatched excellence and his heroic accomplishments such that all of Arabia feared to face him in war. Imam Ali (AS) was almost always the standard bearer of the Prophet (SA) who carried the symbol which represented Islam and the Muslims.

In general, the flags that were raised in war between two opposing groups held such importance in those days such that if the flag dropped to the ground, the whole morale and spirits of the army fell down and the sign of defeat was insinuated. Hence, the role of “standard-bearer” was very important in the battlefield and it was usually given to the individual who is honorable in the eyes of his people and who most closely represents the values and principles of that which the army is fighting for.

It was no coincidence that Imam Ali (AS) was usually the standard bearer in the battlefield as the Prophet (SA) would say to Ali,“You are the bearer of my standard in the hereafter, just as you are its bearer in the life of this world.” (Al Fada’el)

It is narrated inTarikh Dimashq that Anas ibn Malid asked the Prophet (SA) who would the bearer of his flag on the Day of Resurrection. He (SA) answered,“The bearer of my flag in this life (and he pointed to Ali ibn Abi Talib).” In another tradition in regards to Ali, the Prophet (SA) said to him“I prayed to Allah (SWT) that He (SWT) designate you as my standard bearer and it is the greatest flag of Allah. It has written on it, ‘The victorious are the ones who win the Paradise.’”

Logically speaking, the person whom the Prophet (SA) appoints to become his standard-bearer must possess very noble traits that are aligned with what the Prophet (SA) would expect and be pleased with. The standard-bearer of Islam must be themost pious Muslim among the Prophet’s companions, just as we expect that the standard-bearer of the polytheists to be one of the most staunch disbelievers among the party of falsehood. The status of being the holder of the Prophet’s flag is certainly a grand position which speaks volumes of the rank which Imam Ali (AS) has attained, not only in this life but also in the hereafter.


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