The Light of Ahl al-Bayt

The truth of the Holy Prophet

Since the Holy Prophet is inwardly and outwardly the root of Ahl al-Bayt and their spiritual dignity, we must get to know the Holy Prophet thoroughly in order to know Ahl al-Bayt.

Based on narrations, four truths are referred to as the first creatures:

أوَّلُ مَا خَلَقَ اللهُ النُّورُ.

The first thing Allah created was light.[1]

أوَّلُ مَا خَلَقَ اللهُ القَلَمُ.

The first thing Allah created was pen.[2]

أوَّلُ مَا خَلَقَ اللهُ العَقْلُ.

The first thing Allah created was intellect.[3]

أوَّلُ مَا خَلَقَ اللهُ نُورِي.

The first thing Allah created was my light.[4]

أوَّلُ مَا خَلَقَ اللهُ رُوحِي.

The first thing Allah created was my soul.[5]

The Holy Prophet due to signs of wonder flowing from his sacred interior and the truths emanating from his heavenly heart is the perfect meaning of light, pen, and intellect. It is for the same reason that the Holy Prophet in the last two narrations has introduced his light and soul as the first creatures. Although these four names are different in appearance, they are identical and they refer to the Holy Prophet himself.

We will discuss this important point by invoking the Holy Qur’¡n and narrations, based on reason and without any bias:

Light

Defining light, the philosophers say that light is a truth which is manifest by itself and makes other things manifest. Intellect in the aforesaid narration means a truth which is a medium between man and all information and truths of the creation. The Holy Qur’¡n describes the Holy Prophet as a light-giving torch:

O Prophet! Surely, We have sent you as a witness, and a bearer of good news and a Warner, And as one inviting to Allah by His permission, and as a light-giving torch. (33:45-46)

The Holy Prophet was light that is the same truth which was luminous in all aspects and gave light to all others. He knew the entire truth inwardly and outwardly and was eagerly willing to make others aware of the truth of their existence and their relation with the outward and inward of universe.

This is the meaning of light as mentioned by theosophists:

Light is a quality, being manifest by itself, and revealer of other things.[6]

Based on many authentic narrations, Allah created the light of Mu¦ammad (¥) before all creatures and then created other truths of light, intellect, spirit, and material from the rays of this light and removed the veil of darkness from the face of all creatures thanks to the blessing of his light. Actually, Allah made him a medium of realization between Him and all creatures. Based on the Holy Qur’¡n (33:46), the Holy Prophet describes himself as the sun:

أنَا الشَّمْسُ.

I am the sun[7]

What a wonderful comparison! The sun is the origin and source of solar system. All the planets of solar system depend on the sun. There was a time when Mars, the Earth, Venus, Saturn, Mercury, Jupiter, Neptune and Pluto were parts of the sun. When Allah willed to create the solar system in its present-day form, a big explosion occurred in the sun and with a series of actions and reactions, the parts which had been separated were placed at a distance on a special orbit. Presently, they are all under the attraction of the sun and illuminated by the sun.

Likewise, the light of the Holy Prophet is created before all other creatures and due to Allah’s will, all truths emanate from that source of light manifesting themselves on the earth thanks to the light of Mu¦ammad (¥).

Just as the planets of the solar system are the same as the sun but in a different shape and, on the words of philosophers, in a state of reduced individuation, so also are the heavenly creatures reduced individuation of the light of the Holy Prophet. In this relation, the Holy Prophet has been reported as saying:

أنَا الشَّمْسُ، وَعَلِيٌّ الْقَمَرُ، وَفَاطِمَةُ الزُّهْرَةُ، وَالْحَسَنُ وَالْحُسَيْنُ الْفَرْقَدَانِ.

I am the sun, `Al¢ the moon, F¡§imah Venus, °asan and °usayn two stars.[8]

In this narration, this comparison made by the Holy Prophet, who is the most eloquent speaker, shows the wonderful nature of the narrations comparing a spiritual truth to a physical issue to make it known for all that firstly the truth of Mu¦ammad (¥) is nearer to Allah than the rays to the sun and secondly Mu¦ammad (¥) is a medium for realization of all creatures which are indebted to him but he has a claim on all creatures for material and spiritual rights.

And obey Allah and the Apostle, that you may be shown mercy (3:132)

And know that whatever thing you gain, a fifth of it is for Allah and for the Apostle… (8:41)

The ownership of all blessings belongs to the Holy Prophet by the permission of Allah. Yet we benefit from the blessings he gives us. Hence, we should pay him what is due to him and the profit of what we give returns to ourselves thanks to the favor and generosity of the Holy Prophet

Say: Whatever reward I have asked you, that is only for yourselves… (34:47)

Pen

Pen in the aforementioned narration means a truth which determines all spiritual and inward (esoteric) affairs and registers happiness, guidance and favors, and spread mercy for the world nations with the hand of Allah’s will.

Pen, in one sense, is the truth of Mu¦ammad (¥) by whom Allah has sworn in the Holy Qur’¡n:

N£n; I swear by the pen and what the angels write. (68:1)

Pen, in another sense, is the mission of the Holy Prophet who determines the happiness and prosperity of anyone who has the merit and spreads mercy for the nations with its guidance and binding laws:

And we have not sent you but as a mercy to the world. (21:107)

Intellect

Intellect, in its primary meaning, is the truth of Mu¦ammad (¥) who is not only the first creature but also the most-loved by Allah:

وَعِزَّتِي وَجَلألِي، مَا خَلَقْتُ خَلْقاً هُوَ أحَبُّ إلَيَّ مِنْكَ.

By my Glory and honor (I swear), I have not created anyone more loved to Me than you.[9]

Now that the narrations have introduced the Holy Prophet as the dearest and most-loved by Allah, why should we not regard intellect, the most-loved creature, as the Holy Prophet himself? He is indeed the universal intelligence; and all the signs of intellect and intelligence which are the most positive and useful phenomena in universe manifest themselves in the Holy Prophet.

Spirit

Spirit, based on the Holy Qur’¡n, is from the realm of ‘Command’ which comes to existence with the word ‘be’ and not from the position of creation which is the origin of material elements:

Surely, His is the creation and the command. (7:54)

The spirit whose truth is not known for anyone is the outcome of Divine decree and comes into existence with the word ‘Be’:

And when He decrees an affair, He only says to it, Be, so there it is. (2:117)

And they ask you about the soul (spirit). Say: the soul is one of the commands of my Lord… (17:85)

Spirit is Allah’s first creature as has been mentioned by the Holy Prophet:

أوَّلُ مَا خَلَقَ اللهُ رُوحِي.

The first thing Allah created was my spirit.

The Holy Prophet wishes to make himself be understood by others with different expressions according to people’s capacity. That is why, on one occasion, he says:

أوَّلُ مَا خَلَقَ اللهُ النُّورُ.

The first thing Allah created was light.

On another occasion, he says:

أوَّلُ مَا خَلَقَ اللهُ القَلَمُ.

The first thing Allah created was pen.

On other occasions, he says:

أوَّلُ مَا خَلَقَ اللهُ العَقْلُ.

The first thing Allah created was intellect.

Or,

أوَّلُ مَا خَلَقَ اللهُ نُورِي.

The first thing Allah created was my light.

And,

أوَّلُ مَا خَلَقَ اللهُ رُوحِي.

The first thing Allah created was my spirit.

With this explanation, we conclude that there is a unity in meaning among light, pen, intellect, and spirit which refer to one truth—the truth of Mu¦ammad (¥). Therefore, Allah created the truth of Mu¦ammad (¥) consisting of light, pen, intellect, and spirit directly from His own light and created other beings for his sake. In this relation, Imam al-¯¡diq (a.s) says:

خَلَقَ اللهُ الْمَشِيئَةَ بِنَفْسِهَا ثُمَّ خَلَقَ الأشْيَاءَ بِالْمَشِيئَةِ.

Allah created the Divine decree by itself and then created all beings by means of the Divine decree.

That is to say, Allah created the Divine decree which is another name for the light of Mu¦ammad (¥) without any medium and then created other beings from the light of Mu¦ammad (¥). Without the light of Mu¦ammad (¥) which is an expanded Grace, no relationship between the Creator and the created is possible. Therefore, the manifestation of Allah and the light of His perfect beauty is the Grace of Mu¦ammad (¥) and the intuitive decree and the light of the Holy Prophet as mentioned in the following narration:

إنَّ اللهَ خَلَقَ الْعَقْلَ، وَهُوَ أوَّلُ خَلْقٍِ مِنَ الرُّوحَانِيِّينَ، مِنْ يَمِينِ الْعَرْشِ مِنْ نُورِهِ.

Allah created intellect and it was the first of spiritual creatures to be made from His light on the right side of the throne.[10]

The Perfect Light of Ahl al-Bayt

Based on the following authentic narration reported on the authority of the Holy Prophet:

The first thing Allah created was my light.

And based on the fact that Ahl al-Bayt are the manifestation of this light, we should admit that Ahl al-Bayt are light in essence and this light is the light of Allah which cannot be put out with the puffing of the ignorant ones:

They desire to put out the light of Allah with their mouth, but Allah will perfect His light, though the unbelievers may averse. (61:8)

In the famous Ziy¡rah al-J¡mi`ah al-Kab¢rah, a well-documented form of ziy¡rah (statements addressed to the Holy Infallibles when their tombs are visited) composed by Imam al-H¡d¢ (a.s) and recited in the Ziy¡rah of all the infallibles, we read:

خَلَقَكُمُ اللهُ أنْوَاراً.

Allah created you in the form of light.[11]

Again in the same ziy¡rah, we read:

وَأنَّ أرْوَاحَكُمْ وَنُورَكُمْ وَطِينَتَكُمْ وَاحِدَةٌ، طَابَتْ وَطَهُرَتْ.

Your souls, light and forms are the same; pure and pious altogether.[12]

In the famous ziy¡rah W¡rith, we read:

أشْهَدُ أنَّكَ كُنْتَ نُوراً فِي الأصْلأبِ الشَّامِخَةِ وَالأرْحَامِ الْمُطَهَّرَةِ.

I testify that you were light in the lofty loins and pure wombs.[13]

In the Books of Maqtal (story of Imam al-°usayn’s martyrdom), we read:

While Imam `Al¢ ibn al-°usayn (al-Sajj¡d) was putting his father’s body with the head cut off in the grave, he said,

أبَتَاهُ، أمَّا الدُّنْيَا فَبَعْدَكَ مُظْلِمَةٌ وَأمَّا الآخِرَةُ فَبِنُورِ وَجْهِكَ مُشْرِقَةٌ.

“O father, the world is in dark after you and the Hereafter is illuminated with your light.”[14]

The Followers of Ahl al-Bayt

Ab£-Kh¡lid K¡bul¢ says: I asked Imam al-B¡qir to explain the following holy verse:

Therefore believe in Allah and His Apostle and the Light which we have revealed…

The Imam said:

يَا أبَا خَالِدٍ! النُّورُ، وَاللهِ، الأئِمَّةُ مِنْ آلِ مُحَمَّدٍ 4 إلَى يَوْمِ القِيَامَةِ. وَهُمْ، وَاللهِ، نُورُ اللهِ الَّذِي أنْزَلَ. وَهُمْ، وَاللهِ، نُورُ اللهِ فِي السَّمَاوَاتِ وَفِي الأرْضِ. وَاللهِ يَا أبَا خَالِدٍ، لَنُورُ الإمَامِ فِي قُلُوبِ الْمُؤْمِنِينَ أنْوَرُ مِنَ الشَّمْسِ الْمُضِيئَةِ بِالنَّهَارِ. وَهُمْ، وَاللهِ، يُنَوِّرُونَ قُلُوبَ الْمُؤْمِنِينَ، وَيَحْجِبُ اللهُ عَزَّ وَجَلَّ نُورَهُمْ عَمَّنْ يَشَاءُ فَتُضِلُّهُمْ قُلُوبُهُمْ. وَاللهِ يَا أبَا خَالِدٍ، لأ يُحِبُّنَا عَبْدٌ وَيَتَوَلأنَا حَتَّى يُطَهِّرَ اللهُ قَلْبَهُ، وَلأ يُطَهِّرُ اللهُ قَلْبَ عَبْدٍ حَتَّى يُسَلِّمَ لَنَا وَيَكُونَ سِلْماً لَنَا؛ فَإذَا كَانَ سِلْماً لَنَا سَلَّمَهُ اللهُ مِنْ شَدِيدِ الْحِسَابِ وَآمَنَهُ مِنْ فَزَعِ يَوْمِ القِيَامَةِ الأكْبِرِ…

O Ab£-Kh¡lid, by Allah (I swear), the Imams are that light until the Judgment Day; and by Allah, they are the light of Allah in the heavens and on the earth. O Ab£-Kh¡lid! By Allah, the light of the Imam in the hearts of believers is brighter than the sun shining in daylight. By Allah, the Imams give light to the hearts of believers. Allah, may He be honored and glorified, hides their light from whomever He wishes whereby their hearts become dark. By Allah, O Ab£-Kh¡lid! No one loves us but those whom Allah has purified their hearts; and Allah does not purify a servant’s heart unless that servant surrenders himself to and is at peace with us. Therefore, if one is at peace with us, Allah will keep one safe from Reckoning and from fear on the Judgment Day.[15]

To live with the love for Ahl al-Bayt and to follow them in all material and spiritual aspects is like living the life of Prophets. Reporting the Holy Prophet, Imam al-B¡qir (a.s) says:

مَنْ أحَبَّ أنْ يَحْيَا حَيَاةً تُشْبِهُ حَيَاةَ الأنْبِيَاءِ وَيَمُوتَ مِيتَةً تُشْبِهُ مِيتَةَ الشُّهَدَاءِ وَيَسْكُنَ الْجِنَانَ الَّتِي غَرَسَهَا الرَّحْمَنُ، فَلْيَتَوَلَّ عَلِيّاً وَلْيُوَالِ وَلِيَّهُ وَلْيَقْتَدِ بِالأئِمَّةِ مِنْ بَعْدِهِ، فَإنَّهُمْ عِتْرَتِي خُلِقُوا مِنْ طِينَتِي. أللَّهُمَّ ارْزُقْهُمْ فَهْمِي وَعِلْمِي. وَوَيْلٌ لِلْمُخَالِفِينَ لَهُمْ مِنْ أمَّتِي؛ أللَّهُمَّ لأ تُنِلْهُمْ شَفَاعَتِي.

If one likes to live a life similar to Prophets, die as a martyr, and dwell in a Paradise all the trees of which are planted by Allah, one should accept the leadership of `Al¢, make friend with his friends and follow the Imams after him, for they are my household (Ahl al-Bayt) and they have been created from my essence. O Allah! Give a share of my understanding and essence to them. Woe to their enemies from among my ummah! O Allah, let not their enemies have my intercession.[16]