O Ahmed if it had not been for you I would not have created the orbits

Question 8: What is the meaning of the Hadeeth Qudsi by Jabir bin Abdullah Al-Ansari, that Muhammad pbuhap said that Allah SWT said,

“O Ahmed, if it had not been for you, I would not have created the orbits, and if it had not been for Ali, I would not have created you, and if it had not been for Fatima, I would not have created either of you.” [Mostadrak Safinat Al-Bihar Vol. 3 page 334, Al-Janna Al-Asima page 148]?

 

Answer: Muhammad pbuhap is the manifestation of Allah [1], and Ali is the manifestation of Al-Rahman and Fatima is the manifestation of Al-Raheem amongst the creation. All that exists is bright by the light of Allah in His creation, which is Muhammad pbuhap, and by the door from which this light overflows, and that door is Ali and Fatima pbut.

Allah swt said,

{A revelation from Al-Rahman Al-Raheem.} [The Quran 41:2]

And Ali is the exterior of this door, and Fatima is the interior of it, just like the appearance of this worldly life and witnessing it to the person in it, and the absence of the hereafter and its interior to him as well.

And Ali and Fatima, or Al-Rahman and Al-Raheem, have union and separation amongst them, like the union of two loving spouses,

{He created you from one soul} [The Quran 4:1],

and two names which indicate one meaning.

As to their separation, on one hand there is the capacity and comprehensive nature of mercy in Al-Rahman, and [on the other hand] there is the exclusiveness and intensity of mercy in Al-Raheem.

Al-Rahman, or Ali pbuh, has an aspect of specialization in regards to this worldly life. The capacity of mercy in Al-Rahman is inclusive for everyone, just like the overflow from the exterior of the door includes everyone, whether a believer or a disbeliever, just like the dua:

“You [Allah] are the One, Who gives to who requests from Him, and gives to who does not request from Him, nor has known Him, due to His mercy and compassion.” [2]

As to the hereafter, he is the decider of heaven and hell, based on the connection of the creation to him, or their separation from him, in this worldly life and not based on the hereafter.

As  to  Al-Raheem,  or  Fatima,  she  has  an  aspect  of  specialization with regards to the hereafter. [3]  She is the one who picks out her shia (the people of Truth, monotheism, and sincerity to Allah swt) on judgement day;  and  those  people  are  Al-Hassan,  Al-Hussein,  the  Imams,  Noah, Abraham, Moses, Jesus pbut and the prophets and successors and others who are sincere. This is why the Messenger pbuhap said about her:

“Fatima is the mother of her father.” [Bihar Al-Anwar 34 page 19.]

The mother is the origin, which is returned to, and that is why Al-Has- san Al-Askari pbuh said what is in the meaning of:

“We are the proofs of Allah upon the creation, and Fatima is the proof of Allah upon us.” [The Fatimi secrets by Sheikh Muhammad Fathil Al-Masoodi page 69]

So, if it was not for Muhammad, the heavens and earth would not be created, because they are created from his light; and if it was not for Ali, Muhammad would not have been created, because without Ali, Muhammad would never be known. Ali is the door to Muhammad through which Muhammad is reached, and from him (the door or Ali) the Muhammadi [Belonging to Muhammad—Trans.] overflow in the heavens and the earth manifests. And if it was not for Fatima (or the interior of the door or the hereafter), Muhammad and Ali would not have been created. Without the hereafter, Allah would not have created the creation, and this world would not have been created.

Ahmed Alhasan
The Allegories – volume 1

 

[1]  For someone, such as the Prophet of Allah pbuhap, to be the manifestation of Allah amongst the creation means that he is an appearance of Allah’s attributes amongst the creation, a representative to them in such a way that Allah is known by Allah swt has stated manifestation in the Quran where He said, {And when Moses came to Our appointment, and His Lord had spoken unto him, he said, “My Lord! Show me [Your Self ], that I may look at You.” He said, “You will not see Me, but look upon the mountain. If it stands still in its place, then you will see Me.” And when his Lord manifested to the mountain He sent it crashing down and Moses fell down senseless. And when he woke he said, “Glory unto You! I repent to You, and I am the first of of the believers.”} The Quran 7:143. In this instance, it is definitely not a transmission or change in location, meaning it is not at all a physical ascension of Allah swt, as he is far above that. His manifestaion to the mountain was actually by His appearance through something which speaks about Him. It is narrated from Ahlul Bayt pbut, that Allah swt manifested in a man from the Koroobeyyen to the mountain and sent it crashing down. Abu Abdullah pbuh said, “The Koroobeyeen are people from our Shia from the first creation. Allah has made them behind the throne. And if Allah distributed the light from one of them over the people of the earth, then it would be sufficient for them. And when Moses asked his Lord for what he asked for, Allah commanded a man from the Koroobeyyeen, and that man manifested to the mountain and sent it crashing down.” Mostatrafat Al-Sarair by Ibn Idrees Al-Hilli page 569. And in the dua of Al- Semat, “and by the light of Your face in which You manifested to the mountain and sent it crashing down, and by Your glory that appeared on Mount Sinai, that You spoke through to Your servant and messenger Moses son of Imran, by the rise of You in Mount Seir, and the appearance of You in the Mount of Faran.” Misbah Al-Mujtahid page 419. Ponder over the saying, “the rise of you in Mount Seir and the appearance of You in Mount of Faran.” The physical ascension and appearance are very much beneath Allah swt, so it does not happen except by manifestation. And the rise of Allah in Seir is by His prophet Jesus pbuh, and His appearance in Faran is by Muhammad pbuhahp, as Imam Ahmad Al-Hassan pbuh clarified in his other books, such as The Sealing Prophecy, so refer to that.

[2]  Abu Abdullah pbuh said, “In the name of Allah the Merciful, the Intensely Merciful, say this in each day of Rajab morning and night, after your prayers in your day or night: ‘O You Who I beg for every good, and have faith in His security from His wrath at each O You Who gives much in exchange for little. You [Allah] are the One, Who gives to who requests from Him, and gives to who does not request from Him, nor has known Him, due to His mercy and compassion. Give me, by my request, all the good of this world, and the hereafter, and keep away from me, by my request, all the evil of this world, and the hereafter, for what You give is never incomplete. Increase Your favor upon me, O Generous.” Iqbal Al-Amal Vol. 3 page 211.

[3]  Muhammad pbuhap said in a narration, “And Allah (m) says to His angels, ‘O My angels, look at My servant Fatima, the Lady of My servants, rising between My hands, shivering from fear of She came to worship Me with her heart. You are the witness that I secured her Shia from hell fire.” Al-Amali by Al-Sadooq page 175. And many other narrations which confirm this.