Lecture 19 in the Ramadaan series:
UNPACKING THE MOST INTRIGUING QUESTIONS IN THE QURAN
Wednesday 13 May 2020 (20th Night of Ramadaan 1441)
Ahlul Bait (a.s) Masjid, Ottery, Cape Town
Mowlana Syed Aftab Haider
In these nights of the martyrdom of our righteous master, Amir al-Mu’mineen Ali ibn abi Talib (a.s), we are in the service of the Holy Quran and trying to explore and understand the doctrine of Imamate in the Holy Quran itself. In the previous lecture, we presented a list of verses which has the term Imam in its singular and plural form, and its different meaning and application in the various verses of the Holy Quran.
Also See: Imamat in the Quran (Part 1)
Based on this, we then established very important conclusions.
RIGHT TO APPOINT AN IMAM IS RESERVED FOR ALMIGHTY ALLAH
In this discussion, we will take the subject forward, again in the light of what we discussed, that Imamate in all these verses, when it refers to human beings and more particularly when it refers to the leadership of good people (meaning in the positive sense) it is always related with the verb “ja’l” which means to place or appoint. “Ja’l” can also mean to make.
Now, if you look at all these verses which discuss Imamate, and of course the Imamate of Prophets (a.s), we will find that the word “ja’l” is used. An example is in reference to Nabi Ibrahim (a.s) in verse 124 of Surah Baqarah (chapter 2 of the Holy Quran):
قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ
He said: Surely I will make you an Imam of men.
Another example is verse 73 of Surah Anbiyaa (chapter 21 of the Holy Quran):
وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا
And We made them Imams who guided (people) by Our command…
We also referenced verse 74 of Surah Furqaan (chapter 25 of the Holy Quran) which explains the supplication of the Ibadur Rahman (Servants of the Most Merciful) to be appointed (ja’l) as leaders of the pious:
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
And those who pray, “Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous.”
Another reference to “ja’l” being the positive appointment as Imams is in verse 5 of Surah Qasas (chapter 28 of the Holy Quran):
وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ
And We desired to bestow a favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs.
These verses show that the appointment of the Imam is always connected to Almighty Allah (SWT). I am not talking in particular about the Imamate of the Ahlul Bait (a.s). As noted in the previous lecture, our argument is with those who pose this question that there is nothing significant by the name of Imamate established in the Holy Quran.
Our response to those people is that regardless of who is the Imam, we conclude from the previous lecture that Imamate is a status in the Holy Quran for Prophets like Nabi Ibrahim (a.s), with specific reference to the verb “ja’l” which means to appoint, and this verb is connected to Almighty Allah (SWT).
RIGHT TO APPOINT MESSENGERS IS ALSO RESERVED FOR ALMIGHTY ALLAH
Interestingly, the same verb “ja’l” is also used for Nubuwwat and Prophethood. The following excerpt from verse 124 of Surah An’aam (chapter 6 of the Holy Quran) serves as reference:
اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ ۗ
Allah best knows where He places His message.
Now, what does it really mean if the same word of “ja’l” used for Nubuwwat is the same word used repeatedly for Imamate? All divine Abrahamic faiths who believe in Prophethood agree beyond any doubt that this institution of Nubuwwat is a message from Almighty Allah (SWT) to humanity.
If the application of the verb “ja’l”, as used for Nubuwwat and Risalat, is only in the hands of Almighty Allah (SWT) and nobody has a say in that matter, then the application of the same term “ja’l” in reference to Imamate means that the appointment of the Imam (regardless of who it is) is also in the hands of Almighty Allah (SWT) and not chosen by people or society.
The Imam is therefore not appointed through election or through a consultative process. The consistent application of the verb “ja’l” leads us to conclude that the appointment of the Imam is a divine appointment, directly by Almighty Allah (SWT), in the same way that He appoints the Prophet. This is one very important point to grasp.
IMAMATE HAS A MEANING BEYOND BEING “IDEAL EXAMPLE”
On this point, after proving that Nubuwwat and Imamate are not the same and are different levels of responsibility, some people present the argument that Imam refers to “the ideal example”. When the term Imam is used for different Prophets in the Holy Quran, it is referring to the fact that they are the perfect examples to be followed. This interpretation is rather distant from the explicit meaning to Imam in the verses explained in the previous lecture.
If you look at the verse we have discussed at length, namely verse 124 of Surah Baqarah (chapter 2 of the Holy Quran), its meaning is very clear in that Allah (SWT) is saying that He will make Nabi Ibrahim (a.s) as the Imam, and this appointment as Imam came long after he became a Prophet:
وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِنْ ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ
And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.
If we were to adopt the meaning of Imam as indicating “the ideal example”, then by virtue of Nabi Ibrahim (a.s) being appointed the ideal example in his old age means that he was not an example during his earlier tenure as a Prophet?
Another way to understand this point is that Nabi Ibrahim (a.s) got offspring in his old age. This is not an issue of dispute or disagreement. How is it possible that he was not an example throughout his life while a Rasul and when he had to endure the hardest tests such as being in the fire of Nimrod, or when he was commanded to sacrifice his son, Nabi Ismail (a.s) and when he courageously challenged the idols of his time.
Was he not an example through all of this, which occurred while he was a Prophet, before he became an ideal example according to this definition of Imam? This definition clearly does not reconcile and is therefore not possible to accept.
We are learning some very important points from these verses. The first was the understanding of “ja’l”, referring to the appointment being divine, from Almighty Allah (SWT). The second was that Imam means leader in a particular sense, and not the simply an ideal example.
IMAMAT IS A DIVINE COVENANT
The third is also very important, that when Nabi Ibrahim (a.s) was honoured with this status of Imamate (leadership) in his old age, he asked Almighty Allah (SWT) to grant this Imamate to his offspring too. Almighty Allah (SWT) replies saying that His covenant will not reach oppressors!
The key point to digest here is that Almighty Allah (SWT) is saying in verse 124 of Surah Baqarah (cited above) that Imamate is His covenant. The question that arises here is whether anyone is able to achieve or acquire this divine covenant through election or a consultative process?
Can I achieve the divine covenant from Almighty Allah (SWT) through a popularity contest with majority votes? Or can I achieve the divine covenant from Almighty Allah (SWT) through a selection made by the elite of society and imposed upon the masses to pledge allegiance to? These are clearly not possible channels to achieve that divine covenant of Imamate.
Let me again repeat, I am not yet talking about the Imamate of the Ahlul Bait (a.s). The major discussion thus far has centred around the Imamate of Nabi Ibrahim (a.s) referred to in verse 124 of Surah Baqarah referenced above. This is where the principles of Imamate are established as a divine covenant from Almighty Allah (SWT) and not through any other means. The event of Saqifah cannot create a divine covenant from Almighty Allah (SWT).
IS IMAMAT AS A PILLAR OF BELIEF ESTABLISHED FROM ONE SOLITARY VERSE IN QURAN?
Another important question I would like to address is based on Imamate and Wilayah being a pillar of our belief system as Shia Muslims. There is a Hadith we have recorded, where Rasulullah (SAWA) said that there is no more important pillar of Islam than the pillar of Imamate and Wilayah.
The question we get asked is that we want to establish such a crucial system of Imamate based on a solitary verse of the Holy Quran ie. verse 124 of Surah Baqarah. Surely, this is not sufficient, compelling evidence for the crucial matter of Imamate, which we regard as the life and death of a society.
Our response to this is to refer to the previous lecture, where we discussed 12 verses where the term Imam is mentioned, of which eight referred to Imamate of human beings.
Furthermore, we also discussed verses which explain Wilayah. In part 3, we will have a more extensive discussion on Khalifat in the Quran. So, it is not only one verse which we are basing the whole institution of Imamate on.
We will understand the philosophy of Imamate when we discuss the issue of divine khilafat further in part 3. For the sake of argument, even if everything on Imamate centred around one verse of the Holy Quran, it does not dilute the compelling nature of the argument of this fundamental issue.
The way that the Holy Quran has been compiled cannot be compared against any other book, for conclusions to be drawn by statistical data. Let us study an example we are all familiar with – Ayatul Kursi (verse 255 of Surah Baqarah). We all know this by heart. Let us look at this excerpt:
وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ
His throne includes the heavens and the earth
“Kursi” in this sense, meaning the chair of Allah (SWT), is only mentioned once in the Holy Quran. Now, if we study the compilations of Hadith on the great detail regarding “Kursi”, we will encounter chapters upon chapters and multiple debates and discussions on what is meant by the term Kursi of Almighty Allah (SWT).
It is recorded in Hadith compilations of both Sunni and Shia that this is the greatest verse of the Quran after Bismilla – and it is mentioned only once!! So, this shows the unique nature of the Holy Quran, that importance of issues cannot necessarily be mentioned by its frequency. Hence, this objection is not a strong one.
IS THE INSTITUTION OF IMAMATE UNFAIR NEPOTISM?
Moving on to the next objection on the institution of Imamate, which is quite a crucial one. Important to note that this objection comes from a broader camp than only Sunni Muslims. Those who have progressive thinking, believing in democracy and equality of human beings and the right of every human being to achieve the status of leadership, have a serious problem with Imamate.
Their challenge to us is that our institution of Imamate is a family business, and in simple terms, nepotism. They present their objection by stating that Nabi Ibrahim (a.s) achieved the status of Imamate after going through the hardest of tests, but then immediately wanted this Imamate to be offered to his offspring.
Then, when we look at the doctrine of Imamate which we believe in as Shia as belonging to the family of Prophet Muhammad (SAWA), through the 12 Imams from his family, then this issue of Imamate through offspring is again evident. So, this Imamate through offspring is very difficult to digest, because it seems to be a family affair and more of a tribal issue rather than one of religious ideology.
How is this different to a monarchy, as the reigns get passed down through the family in Imamate? So, this Imamate is running through the family for Shia as well as Nabi Ibrahim (a.s).
This objection requires a coherent response, as it appears to be a well-structured, rational objection. We understand that Prophethood should be in the hands of Almighty Allah (SWT) and confined to certain special people whom He chooses to convey His divine message to society.
But now, we are saying that Imamate (leadership) is also confined to certain special people whom Almighty Allah (SWT) appoints and also this is reserved for a particular house. So then, this is not fair if attaining this status of leadership is not open to everyone and reserved for a special few only, because we are taking away the rights of the people.
PROPHET IBRAHIM (A.S) REQUESTS IMAMATE TO BE IN HIS PROGENY
Let us now present the response to these interrelated questions/objections. Firstly, to our Sunni brothers who have this objection of supposed nepotism in the institution of Imamate, it should be an easy response. This is because the Holy Quran speaks about Nabi Ibrahim (a.s) wanting the Imamate for his progeny, in verse 124 of Surah Baqarah.
So, it is important to note that this lineage of Imamate was not introduced by Shia. Also, the response from Almighty Allah (SWT) to Nabi Ibrahim (a.s) in this verse indicates that He did not reject the request outright. Instead, He indicated to Nabi Ibrahim (a.s) that he will possibly have good people and bad people from his offspring.
Therefore, if this objection of leadership being confined to a family is raised by our Sunni brethren, then it brings into question verse 124 of Surah Baqarah, where Nabi Ibrahim (a.s) asks Almighty Allah (SWT) to grant this Imamate to certain of his progeny too.
DIVINE TRADITION OF SELECTION (ISTIFAA)
The broader answer to this question is to understand this divine tradition. Not everything is possible to understand rationally, because our understanding is limited to what our intellectual capacity can receive. This is particularly the case when it comes to selection, or “Istifaa” as referred to in the Holy Quran.
While this “Istifaa” is a detailed discussion on its own, I wish to draw your attention to two important points in this regard. First of all, Almighty Allah (SWT) makes it very clear, that when it comes to certain divine positions, He has retained authority to make the choice. This principle is established in verse 68 of Surah Qasas (chapter 28 of the Holy Quran):
وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ ۗ مَا كَانَ لَهُمُ الْخِيَرَةُ ۚ سُبْحَانَ اللَّهِ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ
Thy Lord does create and choose as He pleases: no choice have they (in the matter): Glory to Allah! and far is He above the partners they ascribe (to Him)!
CHOOSING CERTAIN FAMILIES IS A DIVINE HISTORICAL TREND
The second point in this regard is a historical point described in the Holy Quran. Almighty Allah (SWT) was kind towards certain families in the whole history of humanity. There are various verses in the Holy Quran which attest to this but will share some examples to illustrate the point.
Let us start with verses 33 and 34 of Surah aal-Imraan (chapter 3 of the Holy Quran):
إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ
- Surely Allah chose Adam and Nuh and the descendants of Ibrahim and the descendants of Imran above the nations.
ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
- They were descendants one of another. Allah is Hearer, Knower.
The next example to illustrate the point about certain preferred families is verse 84 of Surah An’aam (chapter 6 of the Holy Quran):
وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِنْ قَبْلُ ۖ وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
We gave him Isaac and Jacob: all (three) guided: and before him, We guided Noah, and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron: thus do We reward those who do good.
Then also verse 87 of Surah An’aam establishes the same point:
وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
And from among their fathers and their descendants and their brethren, and We chose them and guided them into the right way.
There are more verses in the Holy Quran which explain the same principle point, which is that certain families are favoured by Almighty Allah (SWT). There are certain families who are explicitly mentioned as special by Almighty Allah (SWT). Let us quickly run through the list:
- Family of Nabi Ibrahim (a.s) in verse 54 of Surah Nisaa (chapter 4 of the Holy Quran). This is such a beautiful verse and probably answers all the objections:
أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا
Or are they jealous of the people because of that which Allah of His bounty hath bestowed upon them? For We bestowed upon the house of Abraham (of old) the Scripture and wisdom, and We bestowed on them a mighty kingdom.
- Families of Nabi Moosa (a.s) and Nabi Haroun (a.s) in verse 248 of Surah Baqarah (chapter 2 of the Holy Quran):
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
And (further) their Prophet said to them: “A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith.”
- Family of Nabi Yaqoub (a.s) in verse 6 of Surah Yusuf (chapter 12 of the Holy Quran):
وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَىٰ آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِنْ قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ
And thus will your Lord choose you and teach you the interpretation of sayings and make His favor complete to you and to the children of Yaqoub, as He made it complete before to your fathers, Ibrahim and Ishaq; surely your Lord is Knowing, Wise.
- Family of Nabi Dawood (a.s) in the second half of verse 13 of Surah Saba (chapter 34 of the Holy Quran):
اعْمَلُوا آلَ دَاوُودَ شُكْرًا ۚ وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ
Give thanks, O family of Dawood! and very few of My servants are grateful.
- Family of Nabi Imraan (a.s) in verse 33 of Surah aal-Imraan (chapter 3 of the Holy Quran):
إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِي
Surely Allah chose Adam and Nuh and the descendants of Ibrahim and the descendants of Imran above the nations.
These are all houses of divine Prophets referred to in the Holy Quran. What we understand from this is that there are certain lineages which enjoy special attention and mercy of Almighty Allah (SWT).
SPECIAL SELECTION OF NON-PROPHETS
Very interesting is the fact that this special selection is not confined to Prophets. In fact, this special selection by Almighty Allah (SWT) extends to non-Prophets too. A prime example is that of the pure Lady Maryam (s.a), in verse 42 of Surah aal-Imraan (chapter 3 of the Holy Quran):
وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ
And when the angels said: O Maryam! surely Allah has chosen you and purified you and chosen you above the women of the world.
Another example is verse 247 of Surah Baqarah (chapter 2 of the Holy Quran):
وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ۚ قَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ ۚ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۖ وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ
And their prophet said to them: Surely Allah has raised Talut to be a king over you. They said: How can he hold kingship over us while we have a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Amplegiving, Knowing.
This compelling evidence in the Holy Quran about divine selection that includes special families is very clear. It therefore leaves one totally perplexed why people have a problem when we express our greatest love for the family of our beloved Prophet Muhammad (SAWA), because nobody has a problem with the special status afforded in the Holy Quran to the families of Nabi Ibrahim (a.s) and Nabi Moosa (a.s) and Nabi Haroon (a.s) and Nabi Yacoub (a.s) and Nabi Dawood (a.s) and Nabi Imraan (a.s) and other noble families.
WHY CHANGE A DIVINE HISTORICAL TREND AFTER PROPHET MUHAMMAD (SAWA)??
When it comes to the family of our beloved Prophet Muhammad (SAWA), we are accused of believing in Imamate (leadership) which is a family business! Imamate is not a monarchy! The basis for Imamate is not biological connection. Imamate is based on the same philosophy of “ja’l” and “ja’l” is based upon capacity of the recipient.
These people who achieved this status of being divinely chosen by Almighty Allah (SWT) were selected based upon their capacity, quality and criteria. This is the divine tradition that Almighty Allah (SWT) has placed them all in one lineage.
That said, lineage is not the criterion, because the various verses of the Holy Quran remind us about the fact that there will be good and bad in the same family. When Prophet Ibrahim (a.s) asked for the Imamate to be given to his progeny, Almighty Allah replied that it will not reach the oppressors. That means his request was accepted with the proviso that it will not be given to anyone who has the smallest spot of oppression or injustice in them.
It thus says indirectly that in the progeny of Prophet Ibrahim (a.s) there will be people who will not be good. This Imamate is thus not a blank cheque written for ALL the progeny of Prophet Ibrahim (a.s). The Imamate being in the lineage of Prophet Ibrahim (a.s) is a divine tradition but further limited to only those who are pious, capable and deserving to receive this status and thus it is not only based upon lineage.
Now that we accept this divine tradition of Imamate being in the lineage of Prophet Ibrahim (a.s), and continues all the way until Prophet Muhammad (sawa), why suddenly is there discontent that it should not continue thereafter in the lineage of Prophet Muhammad (sawa)?? Why do we want to change this divine tradition from here onwards??
Why suddenly does family of Prophet Muhammad (sawa) have no special virtue or status to be Imams? That being while Prophet Muhammad (sawa) repeatedly reminded us about his family and while the Quran itself so often in different ways and using different words reminds us of being mindful of the Family of Prophet Muhammad (sawa).
OUR SALAWAAT IS LINKED TO PROPHET IBRAHIM (A.S)
When we read salawaat which is commonly read by both Sunni and Shia wherein we say:
ٱللَّٰهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَىٰ إِبْرَاهِيمَ وَعَلَىٰ آلِ
إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ ٱللَّٰهُمَّ بَارِكْ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ آلِ مُحَمَّدٍ كَمَا
بَارَكْتَ عَلَىٰ إِبْرَاهِيمَ وَعَلَىٰ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ
“O Allah, sanctify Muhammad and the family of Muhammad, as you have sanctified Ibrahim and the family of Ibrahim. Truly, You are Praiseworthy and Glorious. O Allah, bless Muhammad and the family of Muhammad, as you have blessed Ibrahim and the family of Ibrahim. Truly, You are Praiseworthy and Glorious”
Why do we connect the Family of Prophet Muhammad (sawa) to the Family of Prophet Ibrahim (a.s)? If the Family of Ibrahim (a.s) are chosen by Almighty Allah to receive the Book and Wisdom and the Great Kingdom, then what about the Family of Prophet Muhammad (sawa) who is the Seal of Prophets and the Leader of All Prophets and the Best of Allah’s creation?
When the Quran is asking for our special attention to this Holy Family as in Surah Shura Verse 23, we don’t pay heed wherein it says:
قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبَی
Say unto people]: “No reward do I ask of you for this [Divine Call] except to be kind to my close relatives.”
Or when the Quran is asking for our special attention to this Holy Family as in Surah Ahzab Verse 33, we don’t pay heed wherein it says:
اِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهّـِرَكُمْ تَطْهِيراً
“Verily Allah intends but to keep off from you (every kind of) uncleanness, O’ you the people of the House! And purify you (with) a thorough purification.”
Instead we try to impose our own understanding upon the Quran regarding who the Ahlul Bait (a.s) are!
It appears that all our struggles are centred around decreasing the status of the Family of Prophet Muhammad (sawa)!
Why is that the case? The Quran gives us the answer that it is due to jealousy! We read earlier in Surah Nisaa Verse 54:
أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا
Or are they jealous of the people because of that which Allah of His bounty hath bestowed upon them? For We bestowed upon the house of Abraham (of old) the Scripture and wisdom, and We bestowed on them a mighty kingdom.
This jealousy resulted in the oppression of the Family of Prophet Muhammad (sawa).
JEALOUSY OF FAMILY OF PROPHET MUHAMMAD (SAWA) HAS NO LIMITS
It’s amazing how people fight and argue about the Family of Prophet Muhammad (sawa). If there is a Hadith that refers to the Family of Prophet Muhammad (sawa), people have great difficulty in accepting it and bring fabrications to counter it.
Ahadith recorded in authentic books like:
“I am the City of knowledge and Ali is the gate”
To counter this, Ahadith are fabricated to say another person is the wall of the city and another person is its roof! But should this fabrication be disseminated from the pulpit, then nobody seems to mind!
But mention a hadith like:
“O Ali, no one will hate you except a hypocrite and nobody will love you except a believer” then an argument starts about its authenticity.
Why the resistance against the Family of Prophet Muhammad (sawa)? This hatred reaches the point where people even do not mind to desecrate the sanctity of the mosque to express their hate for the Family of Prophet Muhammad (sawa).
When a policeman in our country during lockdown walked with his shoes into the mosque, not being aware that he should not do that, the whole community reached boiling point challenging the Minister of Police that he must tender and apology! They also demand an apology for a few words of disrespect shown to Prophet Muhammad (sawa). And this is all correct.
BUT why do we not challenge those who came to kill the Imam of all God Conscious ones, Imam Ali (a.s) inside the House of Almighty Allah?
How is it that 2 years ago we witnessed how people who claim to be Muslim came in the name of Jihaad in the Path of Allah and bombed our Imam Husayn (a.s) Masjid in Durban and killed an innocent human being inside the precincts of the mosque?
And 2 days ago we saw in Kabul in an area inhabited by the lovers of the Family of Prophet Muhammad (sawa) how a maternity home was bombed and new born babies were killed.
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