An oath is taken to assure the addressee that just as the thing he is swearing to is true, so too is what he is about to say.

An oath is taken to assure the addressee that just as the thing he is swearing to is true, so too is
what he is about to say. Moreover, an oath is taken by that which, in the view of the one who
swears it, represents a distinct and significant reality
Allah (ST) begins discourse at various places in the Qur‟an, by swearing different beings present in the
universe. In Surah al-Hajr Verse-72,. Allah (ST) swears by the life of the Prophet Muhammad (SW) declaring
that the people are wandering blindly in the intoxication of their misguidance. Moreover, Allah (ST) also swore
by His Own Self, stating, “I swear by the Rab (Creator, Nourisher & Guide) of all the easts and wests that We
certainly are able to replace them with better people…” (Surah al-Ma„arij Verses-40 & 41(۔ “While none of
these oaths are termed as “supreme,” in Surah al-Waaqi„ah Verses-75 & 76, Allah (ST) says, “I swear by the
stars and their gathering place—and indeed it is a supreme oath, if you only knew.” In the subject verse the
souls (possessing similar attributes/excellence), symbolized by the stars and the place (where their exceptional
virtue manifested), both of them are indeed greatly honored in view of Allah (ST). Furthermore, the subject
beings and the place of occurrence were identified by Allah (ST), when in the house of Lady Fatima the
Prophet (SW) took Lady Fatima (SE), Imam Ali, Hasan and Hussain (ES), under his cloak, the following
purification clause was revealed: “Exclusively, Allah intends to keep away from you falsehoods, O you Ahlul
Bayt, and keep you at the apex of purity.” (Surah al-Ahzaab Verse-33). Soon after the referred purification
clause was revealed, the Prophet (SW) prayed, “O Allah! These are my Ahlul Bayt, very special to me, my
near and dear ones, my own flesh and blood…” (Sahih Muslim, Sahi Tirmidhi, Musnad-Imam Ahmad bin
Hanbal, Al-maat by Shaykh Abdul Haq Muhaddis Dhalvi, Awalim al-Ulum by Shaykh Abdullah bin Nurullah
Bahrani). (Sahih Muslim, Sahih Tirmidhi, Musnad Imam Ahmad bin Hanbal, Al-Lamaat – Sheikh Abdul Haq
Muhaddith Dehlvi, Awal-ul-Uloom – Sheikh Abdullah bin Noorullah Al-Bahriini).
The Ahl al-Bayt of prophethood include those: who were excluded from prostrating to Prophet Adam (ES)
and Allah used the term Aaleen (superior beings) for them (Surah Suad Verse-75); whom Allah (ST) directly

linked His (ST) wilaya (supreme guardianship) and obedience (Surah al-Maaida Verse-55 & an-Nisaa‟ Verse-
59); only whom the Prophet (SW) took for the open contest (mubahylah) with the Christians of Najran as

witnesses of monotheism (Surah aal-e-Imran, Verse-61 & Sihah Sitta); who are included with the Prophet
(SW) in Salawat (Surah al-Ahzaab Verse-33); for whom the Prophet (SW) asked apex of loyalty (muwaddat)
from the Muslims as recompense for the services of prophethood and Allah (ST) thanks for subject act (Surah
ash-Shura Verse-23); who are given complete power to intercede because they have the knowledge of the
truth to the apex degree of certainty (لیقین
ُ
ا حق (and they only desire what Allah (ST) desires, the traits which
Allah (ST) has kept as perquisite for the grant of total power to intercede (Surah al-Zukhruf Verse 86, Mariam
Verse-87 & al-Insaan Verse-30); who are the chiefs of paradise, the abode of all the prophets and true
believing women and men (Sihah Sitta).
When the Prophet (SW) recited Surah an-Nur Verse-36 in which the houses Allah (ST) directs to be
honored, where at dawn and dusk He (ST) is remembered, the first Caliph asked about the house of Mawla Ali
(ES) and Lady Fatimah (SE); the Prophet (SW) replied that it is among the houses of the prophets and the
most exalted among them. Moreover, the supreme oath stated in Surah al-Waaqi„ah indicates the exalted and
sacred place—the house of Lady Fatimah (SE)—to whom these great personalities (inheritors of Qu‟ran) are
associated: Ali son of Abu Talib, Hasan son of Ali, Husayn son of Ali, Ali son of Husayn, Muhammad son of Ali,
Ja„far son of Muhammad, Musa son of Ja„far, Ali son of Musa, Muhammad son of Ali, Ali son of Muhammad,
Hasan son of Ali, and Muhammad al-Mahdi son of Hassan, and Allah (ST) bestows peace (سالم (on them
(Surah Faatir Verse-34 & an-Namal Verse-59). As such, their names are honored with the suffix title of المَسَّ ل یہْ
َعلَ
(peace on him) in the prophet mosque. Moreover, in the context of guidance, the Qur‟an shows the path,
where the possibility of going astray exists if the path is lost, but the inheritors of the Qur‟an not only show the
divine path but also lead to the destination.