I believe that the imams purpose is to provide spiritual guidance to the ismailis. But I also believe that he is just a human being, nothing more. I don't understand how the imam can have spiritual powers. I have great respect for the imams, but I am now starting to understand that we are all human, and there is nothing that really separates us ismailis from the imams.
Could it be possible that all the imams of history truly just BElive they have "spiritual powers," but in reality, they are just humans who choose to guide the ismaili's based on tradition?
I understand that Muhammad stated that he wanted his bloodline to guide the future ismaili communities. But he didn't mention anything about his future bloodline having the noor of Allah, nor did he say we should take their names in prayer.
Question On Imamat...
I believe that the imams purpose is to provide spiritual gui
I believe that the imams purpose is to provide spiritual guidance to the ismailis. But I also believe that he is just a human being, nothing more. I don't understand how the imam can have spiritual powers. I have great respect for the imams, but I am now starting to understand that we are all human, and there is nothing that really separates us ismailis from the imams.
Could it be possible that all the imams of history truly just BElive they have "spiritual powers," but in reality, they are just humans who choose to guide the ismaili's based on tradition?
I understand that Muhammad stated that he wanted his bloodline to guide the future ismaili communities. But he didn't mention anything about his future bloodline having the noor of Allah, nor did he say we should take their names in prayer.
Imams are vicegerent of Allah , they are the definitive proof of Allah on earth.All matters of faith are run by the imam of the time. They are many quranic ayaths that talk about vicegerency . While on earth they may share a body similar to us , Imams are called ruh fil quds , They are the definitive proof of divine on earth .
Could it be possible that all the imams of history truly just BElive they have "spiritual powers," but in reality, they are just humans who choose to guide the ismaili's based on tradition?
I understand that Muhammad stated that he wanted his bloodline to guide the future ismaili communities. But he didn't mention anything about his future bloodline having the noor of Allah, nor did he say we should take their names in prayer.
Imams are vicegerent of Allah , they are the definitive proof of Allah on earth.All matters of faith are run by the imam of the time. They are many quranic ayaths that talk about vicegerency . While on earth they may share a body similar to us , Imams are called ruh fil quds , They are the definitive proof of divine on earth .
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haroon_adel
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Re: Question On Imamat...
SeveN wrote:I believe that the imams purpose is to provide spiritual guidance to the ismailis. But I also believe that he is just a human being, nothing more. I don't understand how the imam can have spiritual powers. I have great respect for the imams, but I am now starting to understand that we are all human, and there is nothing that really separates us ismailis from the imams.
Could it be possible that all the imams of history truly just BElive they have "spiritual powers," but in reality, they are just humans who choose to guide the ismaili's based on tradition?
I understand that Muhammad stated that he wanted his bloodline to guide the future ismaili communities. But he didn't mention anything about his future bloodline having the noor of Allah, nor did he say we should take their names in prayer.
I am not sure if you are an Ismaili asking this question or a non-Ismaili.
I would like to give you an analogy, this way you might get an understanding. You are not supposed to look at the sun dirctly, for you get blind, and will not be able to ditnguish right from wrong. What you need to do is use its "Noor" (light). People use sun's light in many ways. One of which is makes us able to see everything. In the same way, if you look at Imam as human and compare it with yourself, then you are making the biggest mistake of your life. You should not look at Imam as he's another human being, or you will get blind spirtually. Instead, use and follow his "Noor" which is his Firmans and guidance, which will guide you in your spiritual and material life.
Remember one thing: 2 things will last till the end of the world
1. Qur'aan
2. Imam of the time
That's what Profet Mohammad [pbuh] mentioned.
HERe is some verses in the quran Which refers To our imams
(1) Murtada - he with whom God is pleased
(2) Maula - the master
(3) Haidar-i-Karrar- the brave warrior against whom no one could stand
(4) Asad Allah - the lion of God
(5) Al-Ghalib - the victorious
(6) Sher-i-Yazdan - the bravest man of the age
(7) Mushkil Kusha - wine whom resolves the difficulties of the people
(8) Shah-i-Awlia - the king of saints
(9) Shah-i-Mominin - the king of the pious
(10) Abu Turab - father of the earth
(11) Amir-ul-Momineen - leader of the faithful
(12) Amin-ul-Momineen - the trustee of the faithful
(13) Imam-ul-Muttaqeen - the leader of the God-fearing
(14) Sayyid-ul-Arab - the chief of the Arabs
(15) Al Wasi - the beneficiary under the Prophet's 'testamentary statement'
(16) Al Hadi - the guide
(17) Al Zahid - the chaste
(18) Al Abi - the pious
(19) Al Salah - the reformer
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Hadrat Ali in the Holy Qur'an
References to Hadrat Ali in the Qur'an
According to the commentators of the Holy Qur'an, there are numerous verses in the Holy Qur'an which have implied references to Hadrat Ali. According to the Shi'ah commentators there are as many as 300 verses in the Holy Qur'an which have an implied reference to Hadrat Ali. According to the Sunni commentators this number is much smaller. According to the consensus of commentators, some of the verses which refer to Hadrat Ali are as follows:
Verse 33, Sura 33
"Allah's wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing."
Hadrat Ali is obviously included in the expression "Folk of the Household."
Verse 61, Sura 3
"And whoso disputeth with thee concerning him, after the knowledge which hath come unto thee, say (unto him): Come! We will summon our sons and your sons, and our women and your women, and ourselves and yourselves, then we will pray humbly (to our Lord) and (solemnly) invoke the curse of Allah upon those who lie."
This verse alludes the deputation of the Christians of Najran who came to Medina to hold a discussion with the holy Prophet about the truth of Islam. In this verse, the reference to "our sons, and our women" includes references to Hadrat Ali, Hadrat Fatima, Hasan and Hussain.
Verse 3, Sura 9
"And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who disbelieve."
In pursuance of this verse, the holy Prophet commissioned Hadrat Ali to go to the 'Greater Pilgrimage' to announce the verses of the Sura "Immunity" wherein God absolved the Muslims from all obligations under treaties previously concluded with the idolators.
Verse 23, Sura 42
"Say O Muhammad to mankind: 'No reward do I ask of you for this except the love of those near of kin.' "
According to Traditions, when the holy Prophet was asked as to who were the relatives alluded to in the verse, the holy Prophet said, "Verily, the reference is to Ali, Fatima, Hasan and Hussain."
Verse 21, Sura 45
"Do those who commit evil deeds suppose that We shall treat them like those who believe and do good deeds - that their lives and their deaths shall be equal.No, bad is their judgment."
According to Ibn Abbas, "the doers of good" cited to in this verse, refer to to to Hadrat Ali, Hadrat Hamza and Hadrat Ubaydah b. Harith.
Verse 17, Sura 11
"Is he to be counted equal with those who rely on a clear proof from his Lord and the witness from Him recites it, and before it was the Book of Moses, and example and a mercy? Such believe therein. Whoso disbelieves therein, the Fire is his appointed place. So be not you in doubt concerning it. Lo, it is the truth from your Lord, but most of mankind believe it not."
One day, in one of his sermons, Hadrat Ali said that there was hardly a man from among to the Quraish who had not been referred to in the Holy Qur'an. Hadrat Ali was asked to recite some verse which alluded to him. Thereupon he recited the above verse.
Verse 4, Sura 66
"Now if both of you turn to Allah repentant, it will be better for you as your hearts are already so inclined. But if you backup each other against him, surely Allah is his helper, and Gabriel and the righteous among the believers, and furthermore, all other angels too are his helpers."
According to Ibn Abbas, the holy Prophet said that the "righteous men" alluded to as "helper" in this verse, refers to Hadrat Ali.
Verse 18, Sura 32
"Is he who is a believer like him who is an evil doer? Verily they are not equal."
According to Ibn Abbas, "believer" in this verse refers to Hadrat Ali, and "evil doer" refers to Walid b. Utba.
Verse 54, Sura 25
"And He it is Who created man from water, and has appointed for him kindred by blood, and kindred by marriage, and your Lord is all powerful."
According to the Traditions, "kindred by blood and kindred by marriage" refers to Hadrat Ali.
Verse 36, Sura 24
"The lamp of light is lit in houses which Allah has allowed to be exalted so that His name be remembered in them. Therein He is glorified in the mornings and evenings."
According to the Traditions, the holy Prophet said that be "houses" referred to in this verse include the house of Hadrat Ali and Hadrat Fatima.
Verse 55, Sura 5
"Your friend is only Allah and His Messenger, and the believers who observed prayer and pay the poor rate."
According to the Traditions, "the believers" referred to in this verse includes a reference to Hadrat Ali.
Verse 12, Sura 58
"O ye who believe! When you consult the Messenger in private, give alms before your consultation. That is better and purer for you. But when you do not find the wherewithal, Lo! Allah is Forgiving and Merciful."
According to the Traditions, when this verse was revealed the holy Prophet wanted to fix an amount which every person who consulted the holy Prophet should pay. Hadrat Ali contended that since the people were generally poor no amount should be fixed and the option should rest with the person concerned, to pay whatever alms he could.
Verse 181, Sura 7
"And of those We have created, there are people that guide men in the truth, and do justice therewith."
According to the Traditions, the reference to "people that guide men with truth" includes a reference to Hadrat Ali.
Verse 57, Sura 43
"And when the son of Mary is cited as an example, lo, the people jeer thereat."
According to the Traditions, the holy Prophet is said to have told Hadrat Ali that one day his example would be like that of Jesus Christ. A section of the people would love him so much that they would willingly die for him, whereas there would also be other people who would fight against him.
Verse 29, Sura 48
"Muhammad is the Apostle off God. And those with Him are firm against the disbelievers, and Merciful amongst themselves. Thus see them bowing down, and prostrating themselves in prayer, seeking grace from Allah and His pleasure. Their mark is upon their faces, being the traces of prostrations. Such is their description in the Torah. And their description in the gospel is like a seed that sends forth its sprout, then makes its strong; it then becomes thick, and stands on its stem, delighting the sowers, and causing the disbelievers to burn with rage at the sight of them. Allah has promised to those of them who believe and do good works, forgiveness and a great We reward."
According to the commentary of Imam Abu Musa, this verse was revealed in favour of Hadrat Ali
Verse 43, Sura 13
"And those who disbelieve say 'you are not a Messenger' say to them, 'sufficient is Allah as the witness between me and you, and so is he who possesses knowledge of the Book."
According to commentators, the phrase "whosoever has the knowledge of the Book" alludes to Hadrat Ali.
Verse 64, Sura 8
"O Prophet! Allah is sufficient for you and for such of the followers as follow you."
According to commentators, the phrase "such of the followers as follow you" alludes to Hadrat Ali.
(2) Maula - the master
(3) Haidar-i-Karrar- the brave warrior against whom no one could stand
(4) Asad Allah - the lion of God
(5) Al-Ghalib - the victorious
(6) Sher-i-Yazdan - the bravest man of the age
(7) Mushkil Kusha - wine whom resolves the difficulties of the people
(8) Shah-i-Awlia - the king of saints
(9) Shah-i-Mominin - the king of the pious
(10) Abu Turab - father of the earth
(11) Amir-ul-Momineen - leader of the faithful
(12) Amin-ul-Momineen - the trustee of the faithful
(13) Imam-ul-Muttaqeen - the leader of the God-fearing
(14) Sayyid-ul-Arab - the chief of the Arabs
(15) Al Wasi - the beneficiary under the Prophet's 'testamentary statement'
(16) Al Hadi - the guide
(17) Al Zahid - the chaste
(18) Al Abi - the pious
(19) Al Salah - the reformer
--------------------------------------------------------------------------------
Hadrat Ali in the Holy Qur'an
References to Hadrat Ali in the Qur'an
According to the commentators of the Holy Qur'an, there are numerous verses in the Holy Qur'an which have implied references to Hadrat Ali. According to the Shi'ah commentators there are as many as 300 verses in the Holy Qur'an which have an implied reference to Hadrat Ali. According to the Sunni commentators this number is much smaller. According to the consensus of commentators, some of the verses which refer to Hadrat Ali are as follows:
Verse 33, Sura 33
"Allah's wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing."
Hadrat Ali is obviously included in the expression "Folk of the Household."
Verse 61, Sura 3
"And whoso disputeth with thee concerning him, after the knowledge which hath come unto thee, say (unto him): Come! We will summon our sons and your sons, and our women and your women, and ourselves and yourselves, then we will pray humbly (to our Lord) and (solemnly) invoke the curse of Allah upon those who lie."
This verse alludes the deputation of the Christians of Najran who came to Medina to hold a discussion with the holy Prophet about the truth of Islam. In this verse, the reference to "our sons, and our women" includes references to Hadrat Ali, Hadrat Fatima, Hasan and Hussain.
Verse 3, Sura 9
"And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who disbelieve."
In pursuance of this verse, the holy Prophet commissioned Hadrat Ali to go to the 'Greater Pilgrimage' to announce the verses of the Sura "Immunity" wherein God absolved the Muslims from all obligations under treaties previously concluded with the idolators.
Verse 23, Sura 42
"Say O Muhammad to mankind: 'No reward do I ask of you for this except the love of those near of kin.' "
According to Traditions, when the holy Prophet was asked as to who were the relatives alluded to in the verse, the holy Prophet said, "Verily, the reference is to Ali, Fatima, Hasan and Hussain."
Verse 21, Sura 45
"Do those who commit evil deeds suppose that We shall treat them like those who believe and do good deeds - that their lives and their deaths shall be equal.No, bad is their judgment."
According to Ibn Abbas, "the doers of good" cited to in this verse, refer to to to Hadrat Ali, Hadrat Hamza and Hadrat Ubaydah b. Harith.
Verse 17, Sura 11
"Is he to be counted equal with those who rely on a clear proof from his Lord and the witness from Him recites it, and before it was the Book of Moses, and example and a mercy? Such believe therein. Whoso disbelieves therein, the Fire is his appointed place. So be not you in doubt concerning it. Lo, it is the truth from your Lord, but most of mankind believe it not."
One day, in one of his sermons, Hadrat Ali said that there was hardly a man from among to the Quraish who had not been referred to in the Holy Qur'an. Hadrat Ali was asked to recite some verse which alluded to him. Thereupon he recited the above verse.
Verse 4, Sura 66
"Now if both of you turn to Allah repentant, it will be better for you as your hearts are already so inclined. But if you backup each other against him, surely Allah is his helper, and Gabriel and the righteous among the believers, and furthermore, all other angels too are his helpers."
According to Ibn Abbas, the holy Prophet said that the "righteous men" alluded to as "helper" in this verse, refers to Hadrat Ali.
Verse 18, Sura 32
"Is he who is a believer like him who is an evil doer? Verily they are not equal."
According to Ibn Abbas, "believer" in this verse refers to Hadrat Ali, and "evil doer" refers to Walid b. Utba.
Verse 54, Sura 25
"And He it is Who created man from water, and has appointed for him kindred by blood, and kindred by marriage, and your Lord is all powerful."
According to the Traditions, "kindred by blood and kindred by marriage" refers to Hadrat Ali.
Verse 36, Sura 24
"The lamp of light is lit in houses which Allah has allowed to be exalted so that His name be remembered in them. Therein He is glorified in the mornings and evenings."
According to the Traditions, the holy Prophet said that be "houses" referred to in this verse include the house of Hadrat Ali and Hadrat Fatima.
Verse 55, Sura 5
"Your friend is only Allah and His Messenger, and the believers who observed prayer and pay the poor rate."
According to the Traditions, "the believers" referred to in this verse includes a reference to Hadrat Ali.
Verse 12, Sura 58
"O ye who believe! When you consult the Messenger in private, give alms before your consultation. That is better and purer for you. But when you do not find the wherewithal, Lo! Allah is Forgiving and Merciful."
According to the Traditions, when this verse was revealed the holy Prophet wanted to fix an amount which every person who consulted the holy Prophet should pay. Hadrat Ali contended that since the people were generally poor no amount should be fixed and the option should rest with the person concerned, to pay whatever alms he could.
Verse 181, Sura 7
"And of those We have created, there are people that guide men in the truth, and do justice therewith."
According to the Traditions, the reference to "people that guide men with truth" includes a reference to Hadrat Ali.
Verse 57, Sura 43
"And when the son of Mary is cited as an example, lo, the people jeer thereat."
According to the Traditions, the holy Prophet is said to have told Hadrat Ali that one day his example would be like that of Jesus Christ. A section of the people would love him so much that they would willingly die for him, whereas there would also be other people who would fight against him.
Verse 29, Sura 48
"Muhammad is the Apostle off God. And those with Him are firm against the disbelievers, and Merciful amongst themselves. Thus see them bowing down, and prostrating themselves in prayer, seeking grace from Allah and His pleasure. Their mark is upon their faces, being the traces of prostrations. Such is their description in the Torah. And their description in the gospel is like a seed that sends forth its sprout, then makes its strong; it then becomes thick, and stands on its stem, delighting the sowers, and causing the disbelievers to burn with rage at the sight of them. Allah has promised to those of them who believe and do good works, forgiveness and a great We reward."
According to the commentary of Imam Abu Musa, this verse was revealed in favour of Hadrat Ali
Verse 43, Sura 13
"And those who disbelieve say 'you are not a Messenger' say to them, 'sufficient is Allah as the witness between me and you, and so is he who possesses knowledge of the Book."
According to commentators, the phrase "whosoever has the knowledge of the Book" alludes to Hadrat Ali.
Verse 64, Sura 8
"O Prophet! Allah is sufficient for you and for such of the followers as follow you."
According to commentators, the phrase "such of the followers as follow you" alludes to Hadrat Ali.
conquests and bravery of hazrat Ali first imam
Khaibar
Twenty days after the prophet's return from Hudaybeeah he marched against Khyber, a strong and celebrated Yahoodee town. On approaching it he ordered a halt and offered the following prayer:
O Lord, thou supporter of the seven heavens and all they overshadow, and who supportest the seven earths, and the demons, and everything that casts a shade, we entreat thee to deliver us this town and its people, and shield us from all harm it may offer us. He then ordered his men to advance in the name of God the compassionate, the merciful, and invest the town. The siege lasted more than twenty days. In this period Aly suffered a violent attack of ophthalmia, which for the time deprived him of sight. The Yehoodees defended themselves with vigor, being protected by walls and a dry ditch. One day they threw open a gate, and a distinguished champion, named Marhab, at the head of a heavy column made a furious sortie on the Musulmâns. Mohammed sent a detachment of Muhâjerees and Ansàrees under Ahubekr to attack the Yehoodees, but the Musulmâns were repulsed. The next day another sortie was made, and Omar was defeated in an attempt to drive back the enemy.
Mohammed now said, To-morrow I will give the banner to one who loves God and the prophet, and whom they love. He will not flee nor return till God by him conquers the foe. This declaration led every Musulmân to hope that he should be honored with the command the next day. However, when they waited on the prophet the next morning, he inquired where Aly was. They replied that he could not attend because he was suffering so severely from ophthalmia. Mohammed ordered him to be brought, and when he was led to the place he said, O prophet of God, my eyes are so inflamed that I cannot see, and the pain in my head is extreme. Mohammed caused him to lie down and put his head in his lap, when he rubbed saliva from his blessed mouth on Aly's eyes and head, saying, O Lord, protect him from the harm of heat and cold. Aly was then instantly cured, and Mohammed gave him the white standard, assuring him, Jibrâeel attends you on your right, Meekâeel on your left, Azrraeel in your front, and Isràfeel in your rear. Victory advances before you, and fear already fills the hearts of your enemies, whose own books forewarn them that their destroyer will be Ilyâs, and when you announce yourself Aly, they will be over come, inshahlah! Advance deliberately, and, before joining battle, summon them to embrace islam. Verily if God should give religious guidance to a single individual of them through your instrumentality, it will be a more glorious conquest than if you should capture all the red camels of Muhemah.
Aly at the head of the Musulmâns then made an attack on the town, which Marhab came out to defend. He wore a coat of mail, and a helmet upon which was a large stone ring. The two champions, each chanting a boastful ode, engaged furiously, their first blows being mutually parried. Aly's second blow cleft the stone ring, helmet, and head of his adversary, who reeled and fell from his horse. The Yehoodees immediately sought shelter behind their walls, barring after them their gate, which was so massive as to require twenty men, or, according to another tradition, forty men to open and shut~ it. Aided by divine power, Aly seized the outer ring of the gate, and shook it so violently that the whole fortress trembled. The gate broke away, and Aly, using it as a shield, rushed into the town, which he soon overcame. He then hurled the gate forty cubits distance, which seventy men, to satisfy their curiosity, tried in vain to lift.
Some say the conquest of Khyber was in the month of Zeelhejuh, the sixth year of the Hijret; others maintain that it was in the beginning of the seventh year. There were fourteen thousand Yehoodees in Khyber when it was taken. Among the captives was Safeeah, the daughter of Hy, whom Aly sent by Bilâl to Mohammed. Bilâl led her past her slaughtered kindred, which awful sight so overpowered her as almost to deprive her of life. Mohammed reproached him, saying, Perhaps mercy is quite eradicated from your heart, that you drag a woman by her slain relatives! The prophet emancipated and married Safeeah. A few days before, she had been. married to a Yehoodee, named Kenâmah, and subsequently dreamed that the moon fell into her lap. On relating this dream to her husband he struck her a severe blow on the face, saying, Do you want Mohammed king of Hijaz! The prophet noticed the mark on her face and inquired the cause of' it, when she told him the above story. Some say, however, that the mark was caused by her falling from her seat when Aly shook the castle. Safeeah was a perfect beauty.
After Aly had cloven the Yehoodee champion, Jibrâeel appeared before Mohammed in great amazement. The prophet inquired the cause. He replied, The angels of heaven shout, There is no hero but Aly, and no sword but Zoolfakâr; but my wonder is this :-I was once ordered to destroy the people of Loot, and took up seven of their cities from the foundation in the seventh earth, and carried them on a single feather of one of my wings, so high that the inhabitants of heaven heard their cocks crowing. I held them there till morning, awaiting the next order of the Most High, and the weight of the seven cities was not even perceptible by me. But to-day, when Aly shouted Allah akbar! and gave Marhab that Hâshim-like blow, I was commanded of God to sustain the excess of it, lest it should cleave in twain the earth, the ox, and the fish. The blow fell vastly heavier on my wing than the weight of the seven cities, notwithstanding Meekâeel and Isrâfeel both caught Aly's arm in the air to check its force.
While at Khyber, the people of two neighboring places, one of which was called Fadak, submitted to Mohammed and surrendered to him all their property except their wearing apparel. The captives of Khyber represented to the prophet that they understood the cultivation of their fields better than any other people, and begged to remain, promising to give half the produce of their lands to Mohammed. He granted their petition, with the proviso that he should dispossess them whenever he thought proper. The same terms were bestowed on the people of Fadak.
Some say that the citadel of Khyber was taken by Mohammed's signing to the walls with his blessed hand, when they instantly sunk till the top was level with the earth, and the Musulmàns marched over and took the place.
Soon after the conquest of Khyber, when the prophet was quietly seated in the enjoyment of victory, Zaynab, a niece of Marhab the champion, brought a roasted shoulder of mutton powerfully imbued with poison to Mohammed, as a friendly offering. The prophed ate a morsel of it, and Besher-bin-Burau did the same. Mohammed withdrew his hand, saying, Touch it not, for the shoulder tells me it has been imbued with poison. The woman being summoned, acknowledged the fact, but excused herself by saying that she concluded if Mohammed were a prophet he would know the mutton was poisoned, but if he were only a king they should get rid of him in that way. Such was the benevolence of the prophet that ho forgave her, although Besher presently died of the poison. When Mohammed was suffering his last sickness, the mother of Besher visited him, when he said to her, I feel every year more and more the effects of the morsel I ate with your son at Khyber. And at length the prophet died a martyr by that poison.
Jàfer, the brother of Aly, who had been sent to Nejâshy, king of Habeshah, returned to Mohammed on the day Khyber was taken. He advanced twelve paces to meet Jàfer, embraced him, wept and kissed him, and said he knew not at which he ought most to rejoice, the fall of Khyber or the coming of Jafer. He then taught him a prayer entitled the prayer of Jafer, a repetition of which ensured full forgiveness of sin. When the prophet healed Aly of ophthalmia, he prayed that the hero might not suffer again from heat or cold, to both of which he was ever after impassive.
When Mohammed returned from the conquest of Khyber, he sent Asâmah-bin-Zayd against some Yehoodee towns in the vicinity of Fadak. In one of these places was a Yehoodee who fled from the Musulmâns, with his family, to the mountains, where, being overtaken, he repeated the creed of islam, but Asâmah, not crediting his conversion, put him to death. When the detachment returned and reported their success, the prophet blamed Asàmah for slaying the confessing Yehoodee. But, said the officer, he repeated the kalemah merely through fear. Did you remove the veil of his heart and learn that? demanded Mohammed; what have you to do with his heart? Immediately the Most High sent down this verse: "O true believers, when ye are on a march in defense of the true religion, justly discern such as ye happen to meet, and say not unto him who saluteth you, Thou art not a true believer; seeking the accidental goods of the present life; for with God is much spoil." (Surah 4:96).
Twenty days after the prophet's return from Hudaybeeah he marched against Khyber, a strong and celebrated Yahoodee town. On approaching it he ordered a halt and offered the following prayer:
O Lord, thou supporter of the seven heavens and all they overshadow, and who supportest the seven earths, and the demons, and everything that casts a shade, we entreat thee to deliver us this town and its people, and shield us from all harm it may offer us. He then ordered his men to advance in the name of God the compassionate, the merciful, and invest the town. The siege lasted more than twenty days. In this period Aly suffered a violent attack of ophthalmia, which for the time deprived him of sight. The Yehoodees defended themselves with vigor, being protected by walls and a dry ditch. One day they threw open a gate, and a distinguished champion, named Marhab, at the head of a heavy column made a furious sortie on the Musulmâns. Mohammed sent a detachment of Muhâjerees and Ansàrees under Ahubekr to attack the Yehoodees, but the Musulmâns were repulsed. The next day another sortie was made, and Omar was defeated in an attempt to drive back the enemy.
Mohammed now said, To-morrow I will give the banner to one who loves God and the prophet, and whom they love. He will not flee nor return till God by him conquers the foe. This declaration led every Musulmân to hope that he should be honored with the command the next day. However, when they waited on the prophet the next morning, he inquired where Aly was. They replied that he could not attend because he was suffering so severely from ophthalmia. Mohammed ordered him to be brought, and when he was led to the place he said, O prophet of God, my eyes are so inflamed that I cannot see, and the pain in my head is extreme. Mohammed caused him to lie down and put his head in his lap, when he rubbed saliva from his blessed mouth on Aly's eyes and head, saying, O Lord, protect him from the harm of heat and cold. Aly was then instantly cured, and Mohammed gave him the white standard, assuring him, Jibrâeel attends you on your right, Meekâeel on your left, Azrraeel in your front, and Isràfeel in your rear. Victory advances before you, and fear already fills the hearts of your enemies, whose own books forewarn them that their destroyer will be Ilyâs, and when you announce yourself Aly, they will be over come, inshahlah! Advance deliberately, and, before joining battle, summon them to embrace islam. Verily if God should give religious guidance to a single individual of them through your instrumentality, it will be a more glorious conquest than if you should capture all the red camels of Muhemah.
Aly at the head of the Musulmâns then made an attack on the town, which Marhab came out to defend. He wore a coat of mail, and a helmet upon which was a large stone ring. The two champions, each chanting a boastful ode, engaged furiously, their first blows being mutually parried. Aly's second blow cleft the stone ring, helmet, and head of his adversary, who reeled and fell from his horse. The Yehoodees immediately sought shelter behind their walls, barring after them their gate, which was so massive as to require twenty men, or, according to another tradition, forty men to open and shut~ it. Aided by divine power, Aly seized the outer ring of the gate, and shook it so violently that the whole fortress trembled. The gate broke away, and Aly, using it as a shield, rushed into the town, which he soon overcame. He then hurled the gate forty cubits distance, which seventy men, to satisfy their curiosity, tried in vain to lift.
Some say the conquest of Khyber was in the month of Zeelhejuh, the sixth year of the Hijret; others maintain that it was in the beginning of the seventh year. There were fourteen thousand Yehoodees in Khyber when it was taken. Among the captives was Safeeah, the daughter of Hy, whom Aly sent by Bilâl to Mohammed. Bilâl led her past her slaughtered kindred, which awful sight so overpowered her as almost to deprive her of life. Mohammed reproached him, saying, Perhaps mercy is quite eradicated from your heart, that you drag a woman by her slain relatives! The prophet emancipated and married Safeeah. A few days before, she had been. married to a Yehoodee, named Kenâmah, and subsequently dreamed that the moon fell into her lap. On relating this dream to her husband he struck her a severe blow on the face, saying, Do you want Mohammed king of Hijaz! The prophet noticed the mark on her face and inquired the cause of' it, when she told him the above story. Some say, however, that the mark was caused by her falling from her seat when Aly shook the castle. Safeeah was a perfect beauty.
After Aly had cloven the Yehoodee champion, Jibrâeel appeared before Mohammed in great amazement. The prophet inquired the cause. He replied, The angels of heaven shout, There is no hero but Aly, and no sword but Zoolfakâr; but my wonder is this :-I was once ordered to destroy the people of Loot, and took up seven of their cities from the foundation in the seventh earth, and carried them on a single feather of one of my wings, so high that the inhabitants of heaven heard their cocks crowing. I held them there till morning, awaiting the next order of the Most High, and the weight of the seven cities was not even perceptible by me. But to-day, when Aly shouted Allah akbar! and gave Marhab that Hâshim-like blow, I was commanded of God to sustain the excess of it, lest it should cleave in twain the earth, the ox, and the fish. The blow fell vastly heavier on my wing than the weight of the seven cities, notwithstanding Meekâeel and Isrâfeel both caught Aly's arm in the air to check its force.
While at Khyber, the people of two neighboring places, one of which was called Fadak, submitted to Mohammed and surrendered to him all their property except their wearing apparel. The captives of Khyber represented to the prophet that they understood the cultivation of their fields better than any other people, and begged to remain, promising to give half the produce of their lands to Mohammed. He granted their petition, with the proviso that he should dispossess them whenever he thought proper. The same terms were bestowed on the people of Fadak.
Some say that the citadel of Khyber was taken by Mohammed's signing to the walls with his blessed hand, when they instantly sunk till the top was level with the earth, and the Musulmàns marched over and took the place.
Soon after the conquest of Khyber, when the prophet was quietly seated in the enjoyment of victory, Zaynab, a niece of Marhab the champion, brought a roasted shoulder of mutton powerfully imbued with poison to Mohammed, as a friendly offering. The prophed ate a morsel of it, and Besher-bin-Burau did the same. Mohammed withdrew his hand, saying, Touch it not, for the shoulder tells me it has been imbued with poison. The woman being summoned, acknowledged the fact, but excused herself by saying that she concluded if Mohammed were a prophet he would know the mutton was poisoned, but if he were only a king they should get rid of him in that way. Such was the benevolence of the prophet that ho forgave her, although Besher presently died of the poison. When Mohammed was suffering his last sickness, the mother of Besher visited him, when he said to her, I feel every year more and more the effects of the morsel I ate with your son at Khyber. And at length the prophet died a martyr by that poison.
Jàfer, the brother of Aly, who had been sent to Nejâshy, king of Habeshah, returned to Mohammed on the day Khyber was taken. He advanced twelve paces to meet Jàfer, embraced him, wept and kissed him, and said he knew not at which he ought most to rejoice, the fall of Khyber or the coming of Jafer. He then taught him a prayer entitled the prayer of Jafer, a repetition of which ensured full forgiveness of sin. When the prophet healed Aly of ophthalmia, he prayed that the hero might not suffer again from heat or cold, to both of which he was ever after impassive.
When Mohammed returned from the conquest of Khyber, he sent Asâmah-bin-Zayd against some Yehoodee towns in the vicinity of Fadak. In one of these places was a Yehoodee who fled from the Musulmâns, with his family, to the mountains, where, being overtaken, he repeated the creed of islam, but Asâmah, not crediting his conversion, put him to death. When the detachment returned and reported their success, the prophet blamed Asàmah for slaying the confessing Yehoodee. But, said the officer, he repeated the kalemah merely through fear. Did you remove the veil of his heart and learn that? demanded Mohammed; what have you to do with his heart? Immediately the Most High sent down this verse: "O true believers, when ye are on a march in defense of the true religion, justly discern such as ye happen to meet, and say not unto him who saluteth you, Thou art not a true believer; seeking the accidental goods of the present life; for with God is much spoil." (Surah 4:96).
Light as a symbol of guidance is one of the attributes of Allah. It is manifested in both the realms of creation and legislation.
Allah is the light through which every created being comes into evidence, and every being is guided toward the destination where it should reach.
To reach to the destination of salvation, bliss and satisfaction it has to do that which guidance points out.
In every realm and sphere there is a point in which the light of creation or guidance manifests itself originally, and then illuminates the surroundings.
Niche {mishtat) refers to this "point" as the exalted holy place chosen for the manifestation of Allah's name and attributes.
There should be an entity whose cognitive self becomes the focus of light.
Such entities have been pointed out clearly in Ahzab: 33 and Ali Imran:
61 as the first and the foremost in receiving the light of existence in the arc of descent and the-last in the arc of ascent.
In the realm of creation they are the best entities or "points" in which the light of creation manifested itself originally.
In the realm of legislation and guidance too they are the best models.
If applied to any individual the niche is the power of expression and/or the "house" (in which the niche is situated) , is the body....
And the elevated houses referred to in the same Sura Nur belongs to them
And so everyone simply cannot enter the houses of the Prophet and his family as these are known as "Bayt Allah al-Haram" and are not Masjids as some seem to believe !
If applied to the group , the niche in the house is the Holy Prophet and his pure descendants.
The divine light passed through the purest transparent chain of prophets, without any detour, and manifested itself in its full glory in the Holy Prophet, to illuminate the human society for ever and then thro' the Imam of the time and age..
All the mediums-lamp, glass etcetera-which are the various stages between the original source and the final spreading of the light should be of the highest transparency so as not to affect the purity of light passing through them.
It implies that the minds, hearts, loins and wombs of the ancestors of the Holy Prophet were free from the dirt of polytheism and the same is true for his pure descendants.
The house in which the niche always remained is described in verse 36 of Sura tul Nur.
There always exists a group of persons whose hearts and minds are fully occupied with the remembrance of Allah.
The niche is the source of light, and the oil of the blessed tree is a pure "light above light". There is not a slightest trace of darkness.
Darkness or evil exists outside the sphere of the houses in which the niche is located and cannot enter into it.
Also refer to the commentary of al Baqarah: 275; Nisa: 175 ; Ma-idah: 1 5 and Yunus: 87.
(will continue later)
Allah is the light through which every created being comes into evidence, and every being is guided toward the destination where it should reach.
To reach to the destination of salvation, bliss and satisfaction it has to do that which guidance points out.
In every realm and sphere there is a point in which the light of creation or guidance manifests itself originally, and then illuminates the surroundings.
Niche {mishtat) refers to this "point" as the exalted holy place chosen for the manifestation of Allah's name and attributes.
There should be an entity whose cognitive self becomes the focus of light.
Such entities have been pointed out clearly in Ahzab: 33 and Ali Imran:
61 as the first and the foremost in receiving the light of existence in the arc of descent and the-last in the arc of ascent.
In the realm of creation they are the best entities or "points" in which the light of creation manifested itself originally.
In the realm of legislation and guidance too they are the best models.
If applied to any individual the niche is the power of expression and/or the "house" (in which the niche is situated) , is the body....
And the elevated houses referred to in the same Sura Nur belongs to them
And so everyone simply cannot enter the houses of the Prophet and his family as these are known as "Bayt Allah al-Haram" and are not Masjids as some seem to believe !
If applied to the group , the niche in the house is the Holy Prophet and his pure descendants.
The divine light passed through the purest transparent chain of prophets, without any detour, and manifested itself in its full glory in the Holy Prophet, to illuminate the human society for ever and then thro' the Imam of the time and age..
All the mediums-lamp, glass etcetera-which are the various stages between the original source and the final spreading of the light should be of the highest transparency so as not to affect the purity of light passing through them.
It implies that the minds, hearts, loins and wombs of the ancestors of the Holy Prophet were free from the dirt of polytheism and the same is true for his pure descendants.
The house in which the niche always remained is described in verse 36 of Sura tul Nur.
There always exists a group of persons whose hearts and minds are fully occupied with the remembrance of Allah.
The niche is the source of light, and the oil of the blessed tree is a pure "light above light". There is not a slightest trace of darkness.
Darkness or evil exists outside the sphere of the houses in which the niche is located and cannot enter into it.
Also refer to the commentary of al Baqarah: 275; Nisa: 175 ; Ma-idah: 1 5 and Yunus: 87.
(will continue later)
“Here I write down some proofs that our Holy Prophet sallallahu alaihi wasallam was not only a "bashar" but he was a Noor too.
These examples have been written in order to make it easy to understand otherwise Allah Almighty is beyond the examples.
Hazrat Ibn-e-Abbas (Allah is well pleased with him) cousin of the holy prophet (Allah's Grace and Peace be upon Him) says in the commentary of the verse 35 from chapter 24: Sura Noor.
"The similitude of the Noor (Light) of Allah is Noor (light) of the Holy Prophet (Allah's Grace and Peace be upon Him), when he was in the backs of ancestors". (Tafseer-e-Ibne Abbas page 372)
Now I am giving you the names of the books in which this hadith has been narrated.
Allama Ibne Hagar hatiami wrote in his book that the hadith, "Undoubtedly Allah Almighty created the "Noor of Prophet Muhammad (Allah's grace and Peace be upon Him) before every thing", has been narrated by Imam Abdur Razzaq in his book of hadith (Fatawa -e- Hadithia, page 289)
There are many other great ulemas who have narrated this hadith in their books , I am writing for you the names of few books with their writers :
1. Allama Hassan -bin- Muhammad Diyar Becri, "Tarekh -ul- Khamees".
2. Shah Abdul Haq Muhaddith Dehlvi, "Madarig-un-Nabuwwah" Vol 2, page
3. Allama Zarqani, "Sherha Movahib", vol. 1, page 55
4. Allama Abdul Ghani, " Al Hadiqa tul Ndiyah", Vol. 2, page 375”
Once Hazrat Jaabir (radi Allahu anhu) asked the Holy Prophet (sallal laahu alaihi wasallam) whom Allah Ta'ala created before anything else.
The Holy Prophet Muhammad (sallal laahu alaihi wasallam) stated:
"O Jaabir! Verily, before the creation of anything else Almighty Allah created the Noor of your Nabi from His Noor." (Muwahibul Laduniya; Zirkani Shareef)”
And some more ....
Noor is a light on its own and also gives light to others. The meaning that will be taken for Noor will be that which is apparent and makes apparent.
For this same reason the Prophets are called Noor.
They are guided and they are the medium for others to get guidance. In the Dua اللهم اجعلنى نورا the same is meant.
The names Noorudeen, Noorulislam, Noorullah are kept with the same purpose.
Noor comes in the Qur’an for guidance just as Dhulmat (darkness) comes for going astray. Allah Ta’ala says in the Qur’an:
اومن كان ميتا فاحييناه وجعلنا له نورا يمشى به فى الناس كمن مثله فى الظلمات ليس بخارج منها
He who is dead, then We granted him life and gave him a light by which he may walk among people better than someone like him who is a multitude of darkness from which he will not come out?(Al-Anaam-122)
For something to be Noor does not mean that it cannot be human also.
If this was the case then it would not be correct for a human to make this Dua اللهم اجعلنى نورا, because it would mean, O Allah take me out of the fold of humanity.
Rasullah (Sallalahu Alaihi Wasallam) was human as well as Noor. Allah Ta’ala says in the Qur’an:
قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ
Say (O Muhammad) I’m verily a human like yourselves. (Al-Kahf-110)
"And had WE made him the Prophet (an angel), WE would have certainly made him a man and disguised him before them in garments like their own" (6:9)....
Allah Ta’ala say in the Qur’an:
قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ
‎Verily came to you from Allah Noor and the clear book. (Al-Maidah-15)
Many Mufassireen (Commentators of the Qur’an) have stated that by Noor here is meant Rasullah (Sallalahu Alaihi Wasallam).
The Prophet was Noor. He was guidance for the whole of mankind. Therefore, he was both Noor and human.
To say that Rasullah (Sallalahu Alaihi Wasallam) is made of Noor or made from the Noor of Allah and is not human is incorrect. Him being human is proven from the ayat of Qur’an.”
Fatawa Mahmoodia (1:102) Maktaba Mahmoodia
Ahsan Al-Fatawa (1:56) H.M. Saeed Company
The same principle applies to the Imams of Ahl al Bayt from his pure progeny...
(will continue)
These examples have been written in order to make it easy to understand otherwise Allah Almighty is beyond the examples.
Hazrat Ibn-e-Abbas (Allah is well pleased with him) cousin of the holy prophet (Allah's Grace and Peace be upon Him) says in the commentary of the verse 35 from chapter 24: Sura Noor.
"The similitude of the Noor (Light) of Allah is Noor (light) of the Holy Prophet (Allah's Grace and Peace be upon Him), when he was in the backs of ancestors". (Tafseer-e-Ibne Abbas page 372)
Now I am giving you the names of the books in which this hadith has been narrated.
Allama Ibne Hagar hatiami wrote in his book that the hadith, "Undoubtedly Allah Almighty created the "Noor of Prophet Muhammad (Allah's grace and Peace be upon Him) before every thing", has been narrated by Imam Abdur Razzaq in his book of hadith (Fatawa -e- Hadithia, page 289)
There are many other great ulemas who have narrated this hadith in their books , I am writing for you the names of few books with their writers :
1. Allama Hassan -bin- Muhammad Diyar Becri, "Tarekh -ul- Khamees".
2. Shah Abdul Haq Muhaddith Dehlvi, "Madarig-un-Nabuwwah" Vol 2, page
3. Allama Zarqani, "Sherha Movahib", vol. 1, page 55
4. Allama Abdul Ghani, " Al Hadiqa tul Ndiyah", Vol. 2, page 375”
Once Hazrat Jaabir (radi Allahu anhu) asked the Holy Prophet (sallal laahu alaihi wasallam) whom Allah Ta'ala created before anything else.
The Holy Prophet Muhammad (sallal laahu alaihi wasallam) stated:
"O Jaabir! Verily, before the creation of anything else Almighty Allah created the Noor of your Nabi from His Noor." (Muwahibul Laduniya; Zirkani Shareef)”
And some more ....
Noor is a light on its own and also gives light to others. The meaning that will be taken for Noor will be that which is apparent and makes apparent.
For this same reason the Prophets are called Noor.
They are guided and they are the medium for others to get guidance. In the Dua اللهم اجعلنى نورا the same is meant.
The names Noorudeen, Noorulislam, Noorullah are kept with the same purpose.
Noor comes in the Qur’an for guidance just as Dhulmat (darkness) comes for going astray. Allah Ta’ala says in the Qur’an:
اومن كان ميتا فاحييناه وجعلنا له نورا يمشى به فى الناس كمن مثله فى الظلمات ليس بخارج منها
He who is dead, then We granted him life and gave him a light by which he may walk among people better than someone like him who is a multitude of darkness from which he will not come out?(Al-Anaam-122)
For something to be Noor does not mean that it cannot be human also.
If this was the case then it would not be correct for a human to make this Dua اللهم اجعلنى نورا, because it would mean, O Allah take me out of the fold of humanity.
Rasullah (Sallalahu Alaihi Wasallam) was human as well as Noor. Allah Ta’ala says in the Qur’an:
قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ
Say (O Muhammad) I’m verily a human like yourselves. (Al-Kahf-110)
"And had WE made him the Prophet (an angel), WE would have certainly made him a man and disguised him before them in garments like their own" (6:9)....
Allah Ta’ala say in the Qur’an:
قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ
‎Verily came to you from Allah Noor and the clear book. (Al-Maidah-15)
Many Mufassireen (Commentators of the Qur’an) have stated that by Noor here is meant Rasullah (Sallalahu Alaihi Wasallam).
The Prophet was Noor. He was guidance for the whole of mankind. Therefore, he was both Noor and human.
To say that Rasullah (Sallalahu Alaihi Wasallam) is made of Noor or made from the Noor of Allah and is not human is incorrect. Him being human is proven from the ayat of Qur’an.”
Fatawa Mahmoodia (1:102) Maktaba Mahmoodia
Ahsan Al-Fatawa (1:56) H.M. Saeed Company
The same principle applies to the Imams of Ahl al Bayt from his pure progeny...
(will continue)
I would like to reference these two ginans and i think it will enhance your understanding more. and i wish you all the best in your search
verse from ginan tu hi gur tu hi naar
ejee ek feekar munivar tamaaree chhe amne
maanas roope saaheb jaanno ho bhaai ji.......................4
O Respectful: O true believers! We have one concern about you and that is that you might confuse Haazar Imaam in His physical form as an ordinary man.
verse from ginan allah ek kasam sabuka
ejee aal alee islaamshaah raajaa, allaah ehee imaam
peer bhanne sadardeen kahet kabeerdeen
mere momaneku(n) bahesht makaan..........illaahee...........
Mawlana Islamshaah who is the progeny of Aly is the King. Allah is indeed the Imaam.
This is taught by Peer Sadardeen and is stated (confirmed) by Peer Hassan Kabeerdeen
who says: "My momins will have an abode in paradise" (if they follow the Imaams).
verse from ginan tu hi gur tu hi naar
ejee ek feekar munivar tamaaree chhe amne
maanas roope saaheb jaanno ho bhaai ji.......................4
O Respectful: O true believers! We have one concern about you and that is that you might confuse Haazar Imaam in His physical form as an ordinary man.
verse from ginan allah ek kasam sabuka
ejee aal alee islaamshaah raajaa, allaah ehee imaam
peer bhanne sadardeen kahet kabeerdeen
mere momaneku(n) bahesht makaan..........illaahee...........
Mawlana Islamshaah who is the progeny of Aly is the King. Allah is indeed the Imaam.
This is taught by Peer Sadardeen and is stated (confirmed) by Peer Hassan Kabeerdeen
who says: "My momins will have an abode in paradise" (if they follow the Imaams).