Ahl al-Bayt (أهل البيت, Persian: اهلِ بیت), also Āl al-Bayt or Ahlul Bayt, is a phrase meaning, literally, "People of the House" or "Family of the House". Within the Islamic tradition, the term refers to the family of the Islamic prophet Muhammad.In Shia Islam the Ahl al-Bayt are central to Islam and interpreters of the Quran and Sunnah. Shias believe they are successors of Muhammad and consist of Muhammad, Fatimah, Ali, Hasan, and Husayn (known collectively as the Ahl al-Kisa, "people of the mantle") and the rest of the Imams from The Fourteen Infallibles.
All the Prophets are Infallibles with no exception at all.
The status of the fourteen Infallables ( Muhammad , Ali, Fatimah, Hasan, Husain and nine Imams from Imam Husain) is The highest above all noble human beings. No doubt there are very pious personalities like Lady Maryam Bint Imran and Lady Asiya Bint Muzahim who have got a degree of infallibility which is called by some scholars as minor infallibility. Minor infallibility means a high state of piousness in which the person keeps himself away from sins because of continuous remembering Allah (SWT). This type of infallibility is less than the infallibility of the 14 Ma'soomeen (AS).
Lady Zaynab (AS) and Hazrat Abbas (AS) were best of the best pious people but their status is after the status of the 14 Ma'soomeen. Many scholars call their infallibility as acquired infallibility which is a result of highest degrees of Taqwa and piousness.
Quran is very clear in referring the believers to the Prophet (SAWA) for the details of everything. (And We have sent down the Quran on you,so that you explain to the people what has been sent down for them) (Sura 16, verse 44.)
Allah (SWT) ordered us in Quran to establish the obligatory prayers, with out mentioning the number of every prayer because He Has ordered us to take whatever the Messenger tell us to do and leave whatever the Messenger prohibit us from.( Sura 59, verse7). The knowledge we get from the Prophet (SAWA) is in fact by order of Allah (SWT) in Quran.
This means that Quran has the knowledge of everything either directly in the Quranic text or indirectly through the Messenger. Obviously, the Messenger is succeeded by his divine successors who are the twelve Imams from Ahlul Bayt (AS). They continued teaching people the details of Islam.
This is referring to Qur'an 36:12 and there is some discussion here:
If the phrase "imam mubeen" is understood to refer to a human Imam, such as Imam 'Ali, there is no reason why it has to refer to a human Imam who is presently living since the souls of humans exist after death, and the Qur'an states that martyrs are alive. Although, of course, it could, and God knows best.
This question touches on the nature of reality - for instance, are thoughts part of reality?
In the material world, one's thoughts and intentions are not visible or "real" in the same way that a brick or truck is real.
However, in the hereafter, one's thoughts and intention will be made manifest so everyone can see them. (Thus, everyone will be able to read what was on other people's minds the same way they would see a brick or a truck here.) Therefore, they have an objective reality which we do not see directly.
Beings such as angels or Shaytan which are occupying a different aspect of reality (for instance, coming and going from the heavens) or which are of a different construction may be able to see the realities of our thoughts and intentions. (If the angels could not see your intentions, how could they write down that you should have extra reward when you are tempted to do a wrong deed but abstain?)
To my understanding, this is not about special permission from Allah but rather being on a different "wavelength" of reality or having different senses, in the same way that some animals can hear certain frequencies that humans cannot.
In any case, the way that the universe is created is part of the divine plan, so we should assume there is divine wisdom behind it.
Knowing what is in the mind of others is part of 'Elm al-Ghayb ( Knoweldge of the unseen) which is gifted by Allah (SWT) to His humble servants according to different degrees depending on the level of the humbleness of the servant.
The Prophet (SAWA) and Ahlul Bayt (AS) are gifted what Allah Has gifted them from 'Elm al-Ghayb. Even pious believers can know the mind of some person under curtain circumstances. The Hadeeth says: Beware of the deep sight of the believer, as he is guided by the Noor of Allah.
Real piousness opens the gates of facts of life to the pious servant of Allah (SAWA).
Satan does not know our intentions but whispers to people to misguide and harm them.
For the most part, we don't have strong historical evidence about the details of what women from the Ahl al-Bayt (A) were wearing, apart from a few situations where there was a reason to mention a specific fabric or something.
Anyway, without being an expert in the history of clothing, it seems that in some places, the tendency to wear black is pre-modern (and I suspect due to convenience) and in some places it is a product of modernity. When discussing today's "Islamic fashions", it is worth keeping in mind that what we have access to today is largely due to industrialization - for instance, the production of synthetic fabrics, cheap stretchy socks, and mass-produced garments - and people in the past did not have these things. Also, the concept of global "Islamic fashion" (often epitomized by the black Saudi-style abayah) is relatively new and probably due to globalization; up until recent decades, Muslims seemed to tend to wear their own regional styles more.
(There are, however, some interesting books about the history of clothing in the Muslim world, if it is a subject of interest, as well as some early photographs)
To my knowledge, in places like Iran, in the past, it was more common to wear coloured chadors, but in the 20th century, black became the popular colour.
Anyway, shari'ah in and of itself does not regulate what colour you have to wear. However, a general principle is that of 'urf; that is, one should dress in such a way which is considered normal in the area and does not attract attention (unless there is a clear reason to do otherwise, for instance, everyone may be wearing a bikini on the beach, but that doesn't mean it's appropriate to wear a bikini). So colours are one of the matters of 'urf; in some places, it might be normal and appropriate to wear bright colours, and in other places, such as Qom, it might attract a lot of attention or be an inappropriate form of social signalling. Non-Muslm countries also tend to vary widely in their 'urf regarding the colours people wear so it is really left to one's individual judgment, or you could ask people around you if you are concerned.
Anyway, as is said, Allah is beautiful and loves beauty, and Allah created all the colours and did not make any of them inherently taboo.*
(*apart from cases where wearing certain colours is specifically considered makruh, this is not the main subject here)
"…Said those who prevailed in the matter, "We will surely take [for ourselves] over them a masjid." Quran 18:21
We can understand from this ayah, about the people of the cave, the permissibility of building masajid at burial sights of respected individuals.
Also, refer to Kamil al Ziyarat for many narrations about the significance of visiting Imam Hussain's (as) shrine.
The question of : where is Quran is not proper if Muslims understand the Quranic order ( Obey Allah, obey the Messenger and your divine leaders)(4:59).
You can ask this person: Where it says in Quran to pray morning prayers in two Rak'ats, Dhuhr in four, Assr in four, Maghrib in three and Isha is four? The answer is: The Prophet Muhammad (SAWA) said that and Quran ordered us to obey him.
The Prophet (SAWA) said in Hadeeth al-Kisaa' which is narrated by many authentic narrators in Sunni and Shia books that Allah has created the universe for love of Ahlul Bayt (AS).
Yes, it is permissible, and there would be nothing wrong with this.
And Allah knows best.
Yes, it is permissible to sketch an image depicting certain events of Karbala, through the eyes of an artist. An example for this is the creative art of Mahmoud Farshchian. If done in a right way, it would be a wonderful method in conveying many positive messages, and hence it would be a recommended and encouraged act.
However, in regards to the Ma'sumeen, or members of Ahlul Bayt (a.s.), one must be very careful in how they are drawn. To draw any of the members of Ahlul Bayt (a.s.) in itself is not specifically haram, unless it is drawn in such a way that is insulting or lowering of their status.
We do not have any authentic narrations regarding exactly how they looked, so an artist will not be able to rely on anything that can be used as a basis.
It all comes down the the imagination of the artist, and how they visualise how someone would look at that time, which cannot in any way be verified. This is why some of our scholars, although do not prohibit it, they do say it is not free of problems and should be avoided.
Sadly, some images are drawn in an innapropriate way, being similar to images depicted in Churches, or images drawn of Jesus (a.s.), or drawing the Ma'soom like as if they have makeup, or thin eyebrows, or other common criticisms usually directed at these commercial pictures that we can see in the some places.
An artist is able to convey many artistic and spiritual messages beyond the facial depiction, and we must always remember that it is our duty to look beyond the physical material element of our relationship with how we can connect with them (a.s.).
With prayers for your success.
Allah (SWT) Has kept every Infallible totally pure, and kept any type of impurity far away from them, not that Allah has removed impurity from them, but kept them far away from any impurity i.e. Allah did not allow any impurity whatsoever to come near any Infallible. Quranic verse 33:33 stated: In fact, Allah wants to keep impurity away from you O, Ahlul Bayt إنما يريد الله ليذهب عنكم الرجس أهل البيت
There is a big difference between ليذهب عنكم to drive away any impurity from coming near you, and ليذهب منكم which means to drive away impurity from you which can mean driving away any existing impurity. Allah (SWT) never said that, but He said ليذهب عنكم which means that Ahlul Bayt never had any impurity, and Allah kept impurity far away from coming near them.
All the existence of the Infallible is absolute pure in the highest level which can never be compared with ordinary pious people.
These facts are very clear in Quran and the authentic Hadeeths. After believing in these facts, we do not need to go into details of the personal life of the Infallible, which are not necessary for us as it has nothing to do with our faith and practice and our responsibility to be sincere and humble servants of Allah and obedient followers of the Prophet (SWT) and Ahlul Bayt(AS).
Yes, but in many places shrines are built like the shrine of Ruqayyah in Damascus and the shrine of the Blood drop in Aleppo in Syria and the shrine in Hamaa in Syria etc.