A081
Surah: 003 - Ayah: 081
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3:81
We have already mentioned that the umm al-kitab is the surah al-fatiha exoterically, and Imam “Ali esoterically. For the umm al-kitab is both, the manifest Imam (Imam-i mubin) and the Guarded Tablet (lawh-i mahfuz). Further, the light of nubuwwat ( prophethood) is the Universal Intellect and the light of imamat is the Universal Soul, and again the light of Muhammad is the great arsh and the light of Ali is the enteranl kursi. Thus it is clear that God wrote the glorious Qur’an on the Tablet of Ali’s light with the Pen of Muhammed’s light, then it revealed itself on the personality of Muhammed in the form of tanzil (exoteric form of the Qur’an) and of ta’wil – through the teaching of the ism-iazam. Then this great task continued in the chain of imamat, progeny after progeny , that is the say that each Imam handed over to his successor the spirit (ruh’ light); spiritualism (ruhaniyyat); luminousness (nuraniyat)’ and practical ta’wil of the Qur’an. This tradition has been practiced not only by the Prophet Muhammed and this successors –the holy Imams – but before them, by Prophet Abraham. As God says: “And he (Abraham) made it (ruhaniyyat and imamat) a word (kalimah, i.e. ism azam) enduring among his progeny so that they (due to the ism-i azam) may return (to God).” This is the Tradition of God which is decreed (fixed) for all the prophets. As He says: “when Allah made (His) covenant with the Prophets, (He said): I give you a book and wisdom. And afterward there will come unto you a messenger, confirming that which ye possess. Ye shall believe in him and ye shall help him.” He said: “Do ye agree, and will ye take up My burden (which I lay upon you) in this (matter)?” They answered: “We agree.” He said: “Then bear ye witness ..I will be a witness with you.” (III: 81). This verse shows on the one hand, that in the period of prophethood the chain of the prophets continued without any interruption, and on the other hand, each prophet not only trusted his successor, but he also helped him in teaching him the ism-i azam . And for this purpose God made His Covenant with the prophets.
Faith of Ali:
Question: In some books it is written that Hazrat-i Ali accepted the faith of Islam. What does this mean? Does this mean (God forbid) that in the beginning he was a non-Muslim? If so, does this mean that a Prophet or an Imam can be a non-Muslim in the beginning?
Answer: Your question is very important and very useful because in answering it the fundamental points of faith, the rank of Prophethood and the rank of Imamat can be discussed. Thus it should be understood that there are different forms of accepting faith, such as the acceptance of faith by an infidel owing to fear or urge for worldly advantages, or through understanding the truth, or the acceptance of faith by someone who was already faithful (mu’min). In other words the states and degrees of those who accept faith (Iman) are not alike, for faith has various meanings, such as to believe, to confess and to confirm etc., God says in the Qur’an: “When Allah made (His covenant) with the Prophets, (He said): Behold that which I have given you of the Book and wisdom, and afterward there will come unto you a messenger, confirming that which you possess. You shall believe in him and you shall help him. He said: Do you agree, and will you take up My burden (which I lay upon you) in this (matter)? They answered: We agree. He said: Then bear your witness. I will be a witness with you” (3:81).
This verse has been referred 1 times.