In the Name of Allah, the Most Merciful, the Compassionate.
“Say (O Muhammad), “Come! Let us gather our children and your children, our women and your women,
ourselves and yourselves—then let us sincerely invoke Allah’s curse upon the liars.” (Qur’an 3: 61)
Our family’s connection to Ahl Al-Bayet is innate, as my grandmother—may Allah have mercy on her—was descended from the Prophet (peace be upon him) through my paternal grandmother.
She always allowed no one from the family to sleep beside her except me, and she would constantly speak to me about her father, who was from Ahl Al-Bayet,
about his deeds, his service in fulfilling people’s needs, and his knowledge. This was my first early awareness of Ahl Al-Bayet while I was still young. Later, when Allah, the Almighty, honored me during my studies at the Faculty of Usul al-Din (Principles of Relgion),
in the Tafsir Department, I came to know Dr. Mustafa al-Nadwi al-Hasani, who had written down his lineage by his own hand all the way back to the Prophet (peace be upon him),
on a separate sheet of paper. He himself never claimed to be descended from the Prophet. From this perspective, I began to feel a deep attachment to the Sheikh,
as he is Husayni through his father’s side and Hasani through his mother’s side. Naturally, his entire scholarly approach—his Hadith studies, teaching, and instruction—was all oriented toward Ahl Al-Bayet.
It was a complete spiritual methodology; indeed, it was the first time I encountered a pedagogical chain traced on one side to our master Ali and Ahl Al-Bayet, and on the other side to our master Abu Bakr al-Siddiq.
Scholars of Ahl Al-Bayet are characterized by remarkable balance. You sense in them a quiet spiritual pull; once you keep their company, you find yourself drawn to no one else.
You no longer wish to listen to anyone else or sit with anyone but them—especially when their bond with Prophet Muhammad is deep, and when love for his family is genuine, truly arising from the heart.
Such love fills a person’s entire being, so you find yourself attached to Ahl Al-Bayet and drawn toward them, even without detailed knowledge about them.
O Allah, send blessings and peace, always and forever,
upon the Prophet and all of his family.
It is impossible to speak about the Household of our Prophet Muhammad (peace and blessings be upon them) without addressing their role in spreading knowledge,
a role rooted in the favor Allah granted them—an innate righteousness and a sincere commitment to preserving the religion and teaching it to others.
But does this mean that our master Muhammad (peace and blessings be upon him and his family) granted them forms of knowledge withheld from the rest of the Muslims?
Allah.
Allah.
Allah.
Episode 10
The Scholars of the Prophet’s Household
Unfortunately, some of our Shi‘a brethren claim that the Prophet (PBUH) singled out Ahl Al-Bayet with certain aspects of religious knowledge that he did not disclose to others—an assertion of great seriousness,
for the Prophet (peace be upon him) concealed nothing of revelation and withheld nothing of the message from the Ummah.
Did they possess exclusive knowledge? No. What they possessed was a distinct lineage. When Ali ibn Abi Talib was asked, “Did the Messenger of Allah (peace be upon him) single you out with knowledge apart from the people?”
he replied, “No—except what is contained in this document,” which included matters such as the ransom of captives and legal issues known to everyone.
When some of the Companions asked whether the Messenger of Allah (peace be upon him) had singled out Ahl Al-Bayet with any Qur’an other than this Qur’an, he replied: No.
Except for this written document, which contained matters related to blood money, the ransom of captives, and the like. He added: and an understanding Allah grants us from His Book.
Thus, understanding is the distinct quality with which Allah honored the family of the Messenger of Allah (peace be upon him). The text is one, read by all, yet people differ in their understanding.
And Allah distinguished the Household of the Messenger of Allah (peace be upon him), may His pleasure be upon them, with this depth of understanding.
So the matter is not merely jurisprudence or acts of worship—the essence is understanding. For this reason, Muhammad ibn Ismail al-Bukhari titled his chapter: “Whomever Allah wills good for, He grants him understanding…”
…of the religion. He then completed the hadith: “I am only a distributor, and Allah is the Giver,” as though understanding is granted by Allah through the Prophet in this distribution.
Thus, when this legacy was inherited, and Ali ibn Abi Talib was asked, “Were you, O Ahl Al-Bayet, granted something exclusive?”
He said: “Understanding—through the distribution of the Prophet (peace be upon him).” And the Prophet distributed in the most perfect manner, for he distributed to his family. Hence, you find the finest insights and benefits
fully spread upon their tables, may Allah be pleased with them. Every rare and wondrous meaning in the Noble Qur’an finds among Ahl Al-Bayet a unique depth of understanding.
Knowledge for them is an innate disposition and insight. Thus our forefather Ali ibn Abi Talib (may Allah be pleased with him) said: “Seek knowledge as understanding, not merely as narration; for the narrators of knowledge are many, but its true caretakers are few.”
To this effect, he Prophet (peace be upon him) warned us at the end of the hadith: “They will not separate until they come to me at the Pond; so consider how you succeed me with regard to them both (i.e. Qur’an and Ahl Al-Bayt).” How do you succeed him?
With the Qur’an and with Ahl Al-Bayet. We have seen many who focused on the Qur’an but neglected Ahl Al-Bayet—what happened?
When one focused on the Qur’an alone, it did not pass beyond their throats: they recited and then transgressed. But when another focused on both the Qur’an and Ahl Al-Bayet, they recited and reflected.
And there is a difference between reflection and transgression: reflection nurtures understanding within the heart—along with love, contentment, and serenity. This is the knowledge of Ahl Al-Bayet.
Imam Ali said, “Teach people goodness without words; invite them through your actions. Hold fast to truthfulness and piety.”
This Qur’anic understanding with which Allah favored them is the fruit of their God-consciousness and their steadfast adherence to following Prophet Muhammad (PBUH).
For this reason, they truly became the rightful leaders.
These figures—foremost among them Hasan ibn Ali and Husayn ibn Ali—reached the highest levels of moral excellence, the pursuit of knowledge, and piety.
When the Prophet (peace be upon him) declared on the day of Khaybar, “Tomorrow I will give the banner to a man who loves Allah and His Messenger, and whom Allah and His Messenger love; Allah will grant victory at his hands,”
this was understood as a defining bond of Ahl Al-Bayet—the bond of loving and being loved—when the Prophet singled out Ali ibn Abi Talib with it.
This indicates that although our masters Abu Bakr al-Siddiq and Umar ibn al-Khattab are superior in rank, our master Ali received a special share in love that they did not—and at times, one of lesser rank may receive what one of greater rank does not.
Consider a simple analogy: a leader has both a minister and a servant—the minister manages all major affairs,
yet the leader may hold a particular affection for the servant and entrust him with certain matters not given to the minister.
Though merely an illustration, it shows that one of lesser rank may receive what the superior does not. Likewise, our master Ali—the Imam of knowledge—may receive what the more excellent do not.
If we speak about the imamate of Ali ibn Abi Talib, his far-sightedness, patience, and his permission to convey the message, you find that his words closely resemble prophetic speech.
So much so that when you read Nahj al-Balagha, you feel as though you are reading Prophetic traditions—the light of Prophethood is present in it, as if he had absorbed it directly from the Messenger of Allah (PBUH).
The Companion who was most constantly in the company of the Prophet was Ali, for he was with the Prophet both at home and outside, whereas the other Companions were with him mainly outside.
Ali never parted from him: the Prophet raised him in his own home, and when he married him to his daughter, he kept him close, assigning him a dwelling nearby.
Therefore, the one most closely attached to the Messenger of Allah was Ali, and the one most deeply influenced by prophethood and revelation was Ali.
For this reason, he was an Imam—and the Companions themselves recognized this, calling him Imam Ali. This did not escape the Companions, who were a generation of exceptional intellectual acuity.
And among the noblest of people in the purity and nobility of heart.
“Love your beloved with moderation, for he may one day become someone you resent; and hate the one you hate with moderation,
for he may one day become someone you love.”
From a careful perspective, knowledge among Ahl Al-Bayet is inherited. The Prophet (peace be upon him) made clear that their forefather—may Allah be pleased with him—is the gate to the city of knowledge; none enters knowledge except through its gate.
This is because the unique qualities transmitted from the Prophet (peace be upon him) came through his household—those intimate practices of his home and private life that no one fully witnessed except Ahl Al-Bayet.
The wives of Prophet Muhammad—who, according to the stronger view, are part of Ahl Al-Bayet—along with the Prophet’s daughter Fatimah,her children Hasan ibn Ali, Husayn ibn Ali, and Ali ibn Abi Talib, conveyed
the most intimate and specific details of the Prophet’s life (peace be upon him).
For instance, Lady Fatimah narrated that the Prophet (peace be upon him) entered while her husband Ali was asleep, with Hasan and Husayn beside her.
Hasan rose asking for a drink. The Prophet (peace be upon him) went and milked a she-camel with his own hands, then brought it to Hasan.
Husayn (may Allah be pleased with him) then stood, wishing to drink first.
The Prophet (peace be upon him) declined and gave Hasan to drink, saying, “Your brother asked first.” Lady Fatimah said, “O Messenger of Allah, it seems you favor Hasan.”
He replied, “They are equal in my sight—you, they, their father, and I will be together on the Day of Resurrection, in one rank and one place.” Such accounts and intimate details are known only through the noble Ahl Al-Bayet.
Thus, when the Prophet (peace be upon him) urged us to hold fast to his family, it means that when a matter is unclear to you, refer to them—for it will not be unclear to them.
The Prophet possesses both a spiritual lineage and a physical lineage. When these two converge in Ahl Al-Bayet, they naturally become the true Imams.
These are the Imams: Imam Ali, Imam Husayn, Imam Hasan, Imam Ali Zain al-Abidin, and so forth. Imam Ja‘far is considered an Imam only among them.
Later, as texts were compiled and five centuries of scholarship passed, figures like Imam al-Nawawi or Imam al-Razi came to be called “Imam” in the realm of knowledge.
However, the others were Imams in spiritual authority (wilayah), moral guidance, and directing people toward Allah.
Glory be to Him who has granted you distinction over all people.
My lord, may Allah forbid that you ever abandon the beloved ones.
Your prayers are accepted because you are among the beloved, and your actions are righteous.
You have upheld the Book. Glory be to Him who has granted you distinction over all people.
My lord, may Allah forbid that you ever abandon the beloved ones.
Ahl Al-Bayet—this is their special distinction—among the righteous, they possess a share of love: they have deep love for Allah and His Messenger, and in turn, Allah and His Messenger have deep love for them, along with something additional.
Today, Allah says about the Prophet (peace be upon him): “There has come to you from Allah light”—and as the Qur’an affirms, this is a light from Allah.
This light, rooted in the subtle essence from which the Prophet (peace be upon him) was created, was transmitted through inheritance to Ahl Al-Bayet. They thus possess a unique share of Allah’s light, passed down from the Messenger of Allah (Peace be upon him).
This subtle essence gives them a heightened capacity to receive guidance and inspiration from Allah. If they act righteously, it manifests; if not, it remains dormant. Even if one’s actions are slow, the predisposition is present.
For this reason, Allah says: “And We made them leaders guiding by Our command, when they were patient and certain of Our signs.” Their imamate is divinely appointed.
This is not worldly fame bestowed by people. No—this is a divine appointment. Ahl Al-Bayet are Imams of guidance, entrusted by Allah. Not everyone who offers advice has this authority.
A person may possess knowledge or eloquence, yet without divine sanction, their words do not reach hearts. Throughout the ages—from the Companions to today—many have been eloquent, yet their words may impress the mind but leave the heart untouched.
But read even a single line from Sayyiduna Ali, and it enters the heart. Read a few words or a supplication from Sayyiduna Hasan, Husayn, Ali Zain al-Abidin, or Ja‘far al-Sadiq, and it deeply touches the heart.
This is “by Our command”—guidance comes by Allah’s will.
“To guide by Our command” means that Allah has ordained that guidance be inherently connected to the words of His chosen ones and Imams, embedding it in the hearts of people alongside the speech of His awliya and Imams.
“Be like the bee: whatever it eats is pure, and whatever it produces is pure.”
“And if it lands on a branch, it does not break it.”
And why has Allah made them leaders guiding by His command? Because certain conditions were fulfilled in them; had these conditions been met in others, they too could have been leaders.
Later, some other Imams arose in guidance who did not have a physical lineage, because the other conditions were fulfilled in them.
“They were patient and certain of Our signs.” So patience is essential. Look at the life of Ahl Al-Bayet: the hardships they endured, yet they remained steadfast.
No matter how much we speak about Ahl Al-Bayet, we cannot capture it fully. Remember the verse: “And We made them leaders guiding by Our command, when they were patient and certain of Our signs.” This verse is specific to Ahl Al-Bayet.
Our master Abdullah ibn al-Zubayr, when he took some of the Prophet’s (peace be upon him) blood, the Prophet said to him, “Do not hold it except with the proper measure.”
Because he took some of the Prophet’s blood, it carries significance. So imagine those who inherit from the Prophet by lineage—they naturally have a special share.
Ahl Al-Bayet have a share of love, a share of being beloved by Allah, and a share of inheriting qualities directly from the Messenger of Allah.
When this is combined with knowledge and righteousness, they possess secrets in which no one else can rival them.
Indeed, in its true sense, this distinction is specific to Ahl Al-Bayet: the women of the Prophet (peace be upon him) and those among his household, such as Sayyiduna Hasan, Sayyiduna Husayn, and Sayyidah Fatima.
However, by extension, it can include their descendants, provided it is coupled with knowledge. A learned person from Ahl Al-Bayet is more deserving of this distinction than others.
Consequently, they are spiritually more open and receptive than others, by the blessings of the Prophet’s (peace be upon him) words, supplications, gaze, and connection with his noble presence.
This may even extend to those who lived after the Prophet (peace be upon him), provided they embody knowledge, such as Sayyiduna Ja‘far al-Sadiq, Sayyiduna Ali Zain al-Abidin, and Sayyiduna Muhammad al-Baqir.
They were exemplary Imams and scholars. Imam Abu Hanifa studied under Sayyiduna Ja‘far al-Sadiq and used to say, “Were it not for these two years of instruction, al-Nu‘man would have perished.”
Thus, all goodness in the great Imams ultimately traces back to one of these eminent figures.
O Allah, send blessings, peace, and grace upon our master Muhammad and his household, in a manner befitting his beauty, majesty, and perfection.
And increase our love for him, O our Lord.
By his status with You, relieve us of our difficulties, and send blessings and peace upon his household and Companions.
A fair and objective study of the history of knowledge in Islamic civilization
reveals the true influence of the Imams of Ahl Al-Bayet,
peace be upon them, on the sciences that have reached us.
The point here is that Ahl Al-Bayet of the Prophet (peace be upon him) transmitted knowledge and conveyed the legislation brought by the Prophet (peace be upon him), which is why they hold such a distinguished position.
They are not sources of legislation themselves, but they faithfully transmitted the legislation, knowledge, and hadiths taught by the Prophet (peace be upon him)—knowledge that continues to guide us even today.
Their status stems from the fact that they lived in the time of revelation, witnessing the legislation and guidance as it descended upon the Prophet (peace be upon him).
When we look at the four Imams, we see that each of them was connected to a member of Ahl Al-Bayet, whether this connection was obvious or subtle.
Sayyiduna Ja‘far al-Sadiq was among the most knowledgeable of his era. People came from near and far to seek his knowledge, blessings, guidance, and counsel.
Abu Hanifa al-Nu‘man (may Allah be pleased with him) studied under him, learning not only the knowledge but also the spiritual disposition of Ahl Al-Bayet. This is why he said, “Were it not for these two years, al-Nu‘man would have perished.”
Without the two years of instruction from Imam al-A‘zam—who was the Imam of Imams in his time and the inheritor of the Muhammadan legacy in his era, Sayyiduna Ja‘far al-Sadiq—Abu Hanifa could not have attained his level.
Through him, Abu Hanifa inherited both the knowledge and the spiritual disposition of Ahl Al-Bayet in their worship of Allah. Allah (Glorified be He) ensured that his teachings would be accepted, and when recorded in books, they were received with approval.
As a result, much of the Muslim community today practices worship and jurisprudence according to Abu Hanifa, because he inherited it from Ahl Al-Bayet.
Knowledge in speech and devotion in practice—whoever attains both reaches the station of true servitude. Allah (Glorified be He) grants such a person acceptance on earth, both for his knowledge and his deeds, as well as for his words and his spiritual state.
At the end of the Umayyad era, and with the rise of the Abbasid state, a scholarly vacuum emerged. This allowed our master Ja‘far al-Sadiq, son of Sayyiduna Muhammad al-Baqir,
to expand scientific schools and scholarly gatherings in the Sacred Mosque, the Prophet’s Mosque, in Basra, and in Baghdad. From this emerged a generation of his students, such as Al-Shibli, renowned for his pilgrimage,
Imam Abu Hanifa, founder of jurisprudence, Imam Malik, head of the House of Migration, and Jabir ibn Hayyan, master of chemistry. They were also authorities in language and diverse sciences. Recently, I completed a study
on the linguistic contributions of Sayyiduna Ali ibn Abi Talib, highlighting his role in rhetoric and grammar, showing that he laid the foundations of Arabic grammar when instructing Abu al-Aswad al-Du‘ali,
saying, “Refine this linguistic gift.” In this way, Islamic sciences flourished and spread through Ja‘far al-Sadiq, combining deep knowledge with mercy.
O my Lord, send blessings and peace always and forever
upon the Prophet and all of Ahl Al-Bayet.
O Lord, send blessings and peace always and forever
upon the Prophet and all of Ahl Al-Bayet.
For example, Sayyiduna Imam al-Bukhari narrated only a few hadiths from Sayyiduna Ja‘far al-Sadiq in his Sahih—few enough to count on one hand.
Although he had a deep respect and attachment to Sayyiduna Ja‘far al-Sadiq, because he was compiling only authentic hadiths, he refrained from narrating more to avoid accusations—like those leveled at other works—of being partisan or favoring the Shia.
Nevertheless, Ja‘far al-Sadiq held a unique status. Similarly, no other Imam had a connection like Imam al-Shafi‘i’s with Sayyidah Nafisa, as is widely known.
Sayyidah Nafisa was even called “Nafisa of the Sciences.”
She combined profound knowledge with deep devotion. When she arrived in Egypt (may Allah be pleased with her), her noble presence brought immense joy to the people.
People gathered around her, seeking her blessings, as she was a descendant of the Prophet (peace be upon him) through Sayyiduna al-Hasan.
She hosted scholarly gatherings in her distinguished home, attended by Imam al-Shafi‘i, who was already a scholar of the highest caliber.
Yet he recognized that Sayyidah Nafisa possessed knowledge that no one else had, as she was like a gateway to the teachings of the Prophet (peace be upon him).
He understood that knowledge is not limited to what is found in books; some knowledge is a divine gift, bestowed directly, and is far superior to what can be acquired through study alone.
And such knowledge is specific to Ahl Al-Bayet of the Prophet (peace be upon him).
Sayyidah Nafisa was known as “Nafisa of Knowledge.” When Imam al-Shafi‘i passed away, he instructed that Sayyidah Nafisa should lead his funeral prayer.
People asked her about Imam al-Shafi‘i’s knowledge, and she, fully aware of his dedication and that his knowledge had filled the earth, said, “May Allah have mercy on him; he performed ablution correctly.”
Some interpreted her words as implying that her knowledge surpassed Imam al-Shafi‘i’s, but in reality, she did not mean that. Her point was that if the foundations are correct, the outcomes will also be sound.
As long as his ablution was correct, his prayer was accepted. If his prayer was accepted, all his deeds were accepted. And if all his deeds were accepted, he is counted among the people of Paradise.
This wise and learned jurist summarized it in this brief yet profound statement.
The influence of Ahl Al-Bayet on people’s hearts was profound, even if some did not openly acknowledge it for fear of criticism. All the Imams, however, were deeply affected and adopted their exemplary character.
Sayyiduna Zayd, whose noble head rested in Egypt, when people spoke of his knowledge, his interpretations, and his mastery of subtle aspects of learning, would gather the leading scholars around him.
People would say, “This man is divinely inspired.” Jaber ibn Hayyan, as recorded in history, benefited fully from his knowledge of chemistry and its foundational principles.
Attributions to Jaber ibn Hayyan were often withheld, out of caution, to avoid accusations of sectarian bias—similar to the careful practices observed after Sayyiduna Ali.
Divine decree ensured that members of Ahl Al-Bayet devoted themselves to guidance and moral education. Any attempt by a member of Ahl Al-Bayet to divert from these responsibilities was redirected back to the mission of instruction and spiritual nurturing.
They were, in fact, instruments of guidance for all the Imams—those with authority, those with words, and those who influenced people. They were the unseen catalysts who, though often invisible, shaped all forces affecting intellectual and practical life among the people.
From this, we see a continuous chain of transmission in the schools of Ahl al-Bayt, passing generation after generation, era after era, and time after time.
Unfortunately, we have not had sufficient time for systematic study of these texts. Some have treated the matter of Ahl al-Bayt merely as a tool—like a weapon or a trap.
Today, it has often been used to fuel conflict within the community of our master Muhammad and Ahl al-Bayt, contrary to the guidance of the Prophet.
Regarding our master Imam Hasan, the Prophet said: “This son of mine is a master who will reconcile between two groups.” Whenever conflicts arise, Hasan’s method of guidance remains above the strife.
“This son of mine is a master”—he did not engage in factional strife: neither among the lovers nor the hostile, neither with excess nor neglect, neither with the sword nor arbitration.
Today, the greatest challenge to Islamic unity is politicization and division that exploit issues such as the Companions, family ties, Ahl al-Bayt, the Mothers of the Believers, Prophethood, or the Qur’an itself, such sacred matters are sometimes turned into instruments of conflict.
Our master ʿAlī ibn Abī Ṭālib warned about this in reference to the later times,as recorded in Muṣannaf Ibn Abī Shaybah: “Be like the young camel—neither fit to be ridden nor to be milked.” Therefore, people of reason and wisdom within contemporary Islamic schools must remain vigilant,
so that these matters are neither exploited as tools, nor drawn into conflict, nor used as means to divide the Ummah of the Beloved—peace and blessings be upon him, his family, and his Companions.
O my masters, hold fast to Allah, hold fast to Allah!
Do not turn away from Me, for I am your Guide. Allah, Allah!
Seek My pleasure, O my masters. Allah, Allah!
By the grace of My Lord upon you. Allah, Allah!
O people of knowledge, may Allah benefit you! Allah, Allah!
May your words benefit all of creation. Allah, Allah!
From Ahmad, the best of creation. Allah, Allah!
You have come, and your light shines. Allah, Allah!
Despite attempts by some to obscure the role of the Ahl al-Bayt of our master Muhammad in the life of the Islamic Ummah,
whether through distortion, neglect, or exaggeration, and despite these persistent efforts throughout history,
the contributions of the noble women of the Ahl al-Bayt have consistently manifested themselves to both the general public and the elite of the Ummah of our master Muhammad.
This will be the focus of our next episode, by the will of Allah.
