Knowledge and the Ahlul Bayt

From Ahmed Al-Hassan Wiki

Free your minds Imam Ahmed.jpg

Imam Ahmed Al-Hassan (as) calls us to free our mind.
In order that we learn from the Imams and Mahdis, we have to rid ourselves from wrong thinking and fully rely on Allah (swt) and His vicegerent.

"Free​ ​your​ ​mind... and​ ​enlarge​ ​your​ ​container... for​ ​you​ ​are​ ​limited​ ​in thinking​ ​and​ ​narrow​ ​in​ ​horizon.
What​ ​the​ ​Hujjah​ ​of​ ​Allah​ ​has​ ​of​ ​knowledge​ ​and​ ​knowing​ ​is​ ​seven​ ​seas.

The​ ​more​ ​you​ ​free​ ​your​ ​mind​ ​and​ ​enlarge​ ​your​ ​container,​ ​the​ ​more​ ​you receive.
Verily,​ ​your​ ​container​ ​is​ ​small,​ ​it​ ​does​ ​not​ ​contain​ ​the​ ​water​ ​of​ ​the​ ​sea.
And​ ​if​ ​the​ ​water​ ​of​ ​the​ ​sea​ ​is​ ​poured​ ​over​ ​your​ ​container,​ ​the​ ​water​ ​of​ ​the sea​ ​will​ ​go​ ​to​ ​waste.

Your​ ​Imam​ ​Ali​ ​(as)​ ​was​ ​speaking​ ​to​ ​the​ ​well​ ​because​ ​he​ ​did​ ​not​ ​find​ ​the container​ ​which​ ​could​ ​receive.
Your​ ​Messenger​ ​Muhammad​ ​(sawas)​ ​never​ ​spoke​ ​to​ ​the​ ​people​ ​with​ ​the reality​ ​of​ ​his​ ​mind.
And​ ​the​ ​Qa’im​ (as)​ ​has​ ​twenty​ ​seven​ ​letters​ ​from​ ​knowing​ ​and​ ​knowledge.

So​ ​how​ ​big​ ​is​ ​you​ ​container​ ​in​ ​order​ ​that​ ​you​ ​may​ ​receive​ ​what​ ​he​ ​will​ ​say and​ ​what​ ​he​ ​will​ ​reveal​ ​of​ ​the​ ​truths?
- September​ ​11,​ ​2016, Translation​ ​of​ ​a​ ​post​ ​from​ ​Sister​ ​احمد احمد​ ​by​ ​Lady​ ​Norhan​ ​Aal​ ​Al-Mahdi

How do we gain knowledge?

If we say to ourselves: My mind is ready for new knowledge, why does it not come to me?
The the answer might be that we did not get our heart ready.

Imam Ali ibn Abi Talib (pbuh) said:
"Knowledge is not in the heavens that it may descend to you, and it is not inside the Earth that it may come out to you. Rather knowledge is formed in your hearts. Possess the morals and manners of the spiritual ones so it may appear to you."

And Imam Ahmed al-Hassan (pbuh) said:
"Purify your heart from within, you shall know like I know." - Facebook post from Aba Sadiq a.s. 08.10.2015

And Plato (pbuh) said:
"We do not learn, and that what we call learning is only a process of recollection."

We understand from all this, that it is not enough to find knowledge, and to know the source, and to then memorize it and be like a donkey which carries lots of books on his back. But rather understanding and insight only come according to how much we purify our heart through that which we already know.

Ahlul Bayt are the fountain of knowledge we must go to

Prophet Muhammed (sawas) has said:
Allah has given them my understanding and knowledge.
I appeal to Allah and complain to Him about the case of my people’s dealings,
their denying the virtue and excellence of Aimmah (Imams) from my family.
I complain to Allah for their disregard of my relationship with them.
By Allah, they will murder my son (Al-Husayn, (recipient of divine supreme covenant).
May Allah deprive them of my intercession.
" - Al Kafi, Volume 1, Hadith 535, Chapter 19

Ahlul Bayt are "The People of Understanding" who know the Meaning of the Quran

True knowledge with AhlulBayt.jpg

Imam Hussain (pbuh) said: The Holy book of the Almighty contains four items: words, implications, esoteric points, and realities. Words for common people, implications for special people, esoteric points for divine leaders, and realities for the prophets (May peace be upon them all) - Jame-ol Akhbar by Sadook , P. 47

Allah (swt) says in the Quran:
{…We have not neglected anything in this Book…} 6:38 {…And We have revealed the Book to you explaining clearly everything.} 16:89

And He (swt) says:
{Then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. But none knows its interpretation except Allah, and those who are firmly rooted in knowledge.} Sura Ale-Imran 3:7

Abu Baseer reports that Imam Baqir (as) recited the verse
{Nay! these are clear communications in the breasts of those who are granted knowledge...} Sura Ankabut 29:49 and then said: Allah has not said that the Mushaf (text of Quran) is between two covers of parchment. Rather He has said that it is in the hearts of those who have been given the knowledge of it.
Abu Baseer asked: Are you those people?
The Imam replied: Who else can be?
- Basairud Darajat

"Imam Baqir (a.s.) said: In the Holy Quran, there is not a single verse which does not have its outward and inward meaning, and that there is not a single letter which is not a sign showing what is happening, and its happening and appearing is being made known to the Imam of the time, and its meaning is known to the living and present Imam, and so also to the earlier Imam as Allah says: {Its meaning is not known to anyone but Allah and those who are firmly rooted in knowledge}, and it is we who know it."' - Basairud Darajat

The Depth of Ahlul Bayt's Knowledge

Imam Ali (as) said, ‘We are the tree of prophethood, the settling place of the divine message, the place frequented by angels, the mines of knowledge and the springs of wisdom.’ - Ibid. p. 218

Aba Abdillah Imam Ja'far alSadiq a.s. said: "Verily, the one word from our speech is interpreted upon seventy meanings, and we have an exit from each of the meanings." - Bihar alAnwar, v2, p18

Abu Abdullah pbuh said, “I speak of seventy aspects, and in each of them there is a justification.” - Basair Al-Darajat page 349–350

It is our Obligation to ask Ahlul Bayt - while they bestow or withhold without account

Hadith AhlulBayt.png

It has been narrated to us Al-Hassan Bin Ali Bin Al-No’man, from his father Ali Bin No’man, from Bakr Bin Karb who said:
"I was with Abu Abdullah (asws). We heard him (asws) say: ‘But, by Allah (azwj), we (asws) have no need for the people, and the people are in need of us (asws). With us (asws) is a Parchment of seventy cubits by the writing of Ali (asws) as it was dictated by the Messenger of Allah (saww) for both of their (asws) children. In it is every Permissible and Prohibition. You all should come to and visit us (asws), for we (asws) recognise what is better for you from what is worse for you." - Basaair Al-Darajaat, Part 3, Chapter 10, Hadith 5

Imam Ahmed Al-Hassan (as) welcomes asking questions very much. In the book the Calf he (as) even mentions that one of the reasons Imam Mahdi (as) went into the greater occultation was because the people stopped asking him questions as if they do not need him anymore.

This reminds us of Imam Ali's (as) saying:
"Ask me before you loose me. Ask me about the paths of the heavens, for I am more knowledgeable of them than the paths of the earth." – Ghaybat Nomani

Imam Ahmed Al Hassan (as) also said: "They shall receive the answers to the questions, but not according to their desires and minds and hopes." - Facebook post from Aba Sadiq a.s. 15.08.2015

From the above we understand that the answers come but not as one expects – not when one expect them, nor according to one's desires, nor do they reach one necessarily by the way he/ she expects it.


We must know that while it is obligatory upon us to ask Ahlul Bayt (as) it is not obligatory upon them (as) to answer us as we learn from the following ahadith:

  • I asked Imam Al-Ridha (as) and said: "May I be your ransom, the verse from the Qur'an {so ask the people of Dhikr if you do not know}?
    So he (as) said: "We are the people of Dhikr, and we are the ones who are to be asked".
    So I said: "So you are the ones who are to be asked, and we are the ones who are to ask?"
    So he (as) said: "Yes"
    So I said: "Is it obligatory upon us that we ask you?"
    So he (as) said: "Yes"
    So I said: "Is it obligatory upon you that you answer us?"
    So he (as) said: "No. This is up to us. If we want to answer we will answer you, and if we do not want to answer you then we won't. Haven't you heard the saying of Allah swt {This is our bestowal, so bestow or withhold, without account}?" - Al-Kafi, v1, p210
  • Imam Al-Ridha (as) said: Ali son of Al-Hussein (as) said: "Upon the Imams from the obligatory acts is that which is not obligatory upon their Shia. {So ask the people of Dhikr if you do not know}, so He (swt) commanded them to ask us, but we do not have to answer them'. If we want to answer we will, and if we want to withhold we will withhold." - Al-Kafi, v1, p211
  • Imam Zainul Abideen (as) said: "If we want to answer we will, and if we want to withhold we will withhold." - AlKafi v1 p211


Nevertheless if we ask and do not receive an answer we should not keep pushing, as this there is a wisdom behind the silence of Ahlul Bayt, which is more than often a mercy for us.

Imam Ahmed Al-Hassan (as) said on Paltalk 23/1/2017:
"If I bring out some of the truth to you, none of you will remain except a few. So do not ask me what I do not want to answer. Take from me what I give to you on my own."

Those who ask for fun and play

Ask to understand.jpeg

The following Paltalk session with Imam Ahmed Al-Hassan (as) is an example of how Ahlul Bayt deal with people who just as for fun and play...

A guest by the name ibnbatouta2017 said: Let’s arrange a debate in the old testament, in Hebrew

So Imam Ahmed Al-Hassan a.s said: Do you represent the Jews? If you represent the Jews then send us what proves that.

The guest replied: The Imam said he challenges their scholars my brother. Does the Imam know Hebrew?

Imam Ahmed Al-Hassan a.s. replied: We are ready for a debate if you prove that you represent them

The same guest said: Represent who? Who are the Jews? Do you say that a Muslim represents Muslims? This is an academic debate in the language.

So Imam Ahmed Al-Hassan a.s. said: Then be quiet and do not imagine that you are knowledgeable about anything while you understand nothing except that you come here for fun and play

The guest said: I asked for this more than once in the room, last time was two day ago.

Imam Ahmed Al-Hassan a.s. said: I have a solution to you which will make you be quiet and save us time. Bounce him outside the room my son
- Q&A from 02.12.2017 with Imam Ahmed Al-Hassan & Aba Sadiq (as)

Ahlul Bayt's matter is difficult and some of their knowledge unbearable

Our test and the mission which Allah (swt) has charged us with is to find the Imam (as) and know him and submit to him, not questioning his knowledge nor investigating with him!

  • Abu Ja'far (as) said: "O Jabir, our saying is very difficult, extremely difficult, steady/firm, sharp/sagacious, rough, and pure/certain. By Allah, no one can handle it except for a Prophet Messenger, or a close Angel, or a believer whose been tested. So O Jabir, if something from our matter reaches you, and your heart leaned towards it, then thank Allah, and if you reject it then return it back to us Ahlul Bayt. And do not say how did this come, or how did that happen, or how is this possible?! For by Allah this is the great Shirk (the great association) with Allah!" - Bihar Al-Anwar V2 P208
  • Imam Ali said to Tufayl: "… Our matter is difficult and severely difficult, no one knows [about it] and no one will accept it except three: A close angel, or a Prophet that is sent, or a believing servant that is precious, whom Allah tested his heart for faith (Imaan). O Aba Tufail, the Messenger of Allah (saw) passed away so the people apostated being misguided and ignorants except whom Allah has protected by us Ahlulbayt)." – p.561 Book of Suleim Ibn Qais
  • The Prince of Believers a.s said: "If I speak out they would call me greedy towards power but if I keep quiet they would say I was afraid of death. It is a pity that after all the ups and downs (I have been through). By Allah the son of Abu Talib is more familiar with death than an infant with the breast of his mother.
    I have hidden knowledge, if I disclose it you will start trembling like ropes in deep wells.
    " - Nahj Al-Balagha: V1, Page 36
  • "Amirul Mo'mineen Ali (s) one day had said to Huthayfa bin al-Yaman: "O Huthayfa, do not tell people of what they do not know (understand) lest they become unbelievers. Some of knowledge is difficult and unbearable. Mountains will fail to bear it. Our knowledge (principles), we Ahlul Bayt, will be denied and annulled, the narrators will be killed and whoever mentions something of it, will be harmed offensively. All that is because of envy at the progeny of the Prophet's guardian (s)…" – Al-Gaiba – No’mani Pg 70-72 / Bihar Al Anwar Vol. 28 Pg. 70-72

Protect the knowledge

Do not inform the ignorant.jpg

Do not talk about knowledge with the foolish so that they deny you, nor with the ignorant so that they find you oppressive, but talk about it with those of its people whom you meet who will accept it and understand it.

  • Imam Al-Sadiq (as) said: "Handling/ bearing our matter is not just believing it and accepting it. From handling/ bearing our matter is to hide it and protect it from other than its people."
  • From Muhammad son of Al Hassan Al Saffar that Al Sadiq (pbuh) said: Verily, our matter is the truth, and the truth of the truth, and it is the apparent, and the inner of the apparent, and the inner of the inner, and it is the secret, and the secret of the secret, and the secret that is safeguarded with a secret, and a secret that is masked by a secret. And from him (pbuh): Our matter is a safeguarded secret, and a secret that is not benefited except by a secret, and a secret upon a secret, and a secret masked with a secret." - Basa'er Al Darajat p.48

There are many incidents, where an Imam would reveal certain things to one or several of his companions, and tell them not to share this, except when the Imam commands, or except when such and such happens.

  • Imam Ali (as) e.g. would tell Salman Al-Farsi (as) heavy knowledge that Salman shouldn't reveal, to the point where Imam Ali (as) said: "If Abu Dharr knew, what is in the heart of Salman he will kill him!". – Al-Kuleini, Al-Kafi, part 1, page 401; Explanation of Usul Al-Kafi of Al-Mazandarani, part 7, p.5
  • Abu Dharr had reached the 8th or 9th level of faith, and Salman had reached the 10th level of faith. Both of them are great companions of Imam Ali (as) – yet Imam Ali (as) would tell Salman things, that he could not tell Abu Dharr, because Abu Dharr wouldn't handle it. This shows, that iman (belief) and ma'rifah (knowledge of God) have different levels, and one cannot always bear the knowledge of the high ranking ones.
  • "Abū Dharr once came to Salmān while he was cooking in a cooking pot; while they were conversing with each other, the cooking pot overturned and its front side fell down on the ground, but not a drop of its curry or cooking fat fell down ; Abū Dharr was highly amazed at seeing this; Salmān picked up the cooking pot and placed it on the fire the second time, and they began conversing once again; while they were talking to each other, the pot overturned again, and nothing of the curry or cooking fat spilled…
    Abū Dharr then left Salmān in the state of great astonishment, and while he was in his thoughts, he suddenly met Amīr al-Mu’minīn (‘a) at the door.
    When the Imām ('a) saw Abū Dharr's state of amazement, He said to him: O Abā Dharr, what made you leave the presence of Salmān? And what made you frightened? Abū Dharr said to the Imām ('a): O Amīr al-mu’minīn, I saw Salmān doing such and such a thing, and I was amazed by that. Thereupon Amīr al-Mu’minīn (‘a) said to him: O Abā Dharr, If Salmān were to tell you what he knows, you would have said: May Allāh have mercy on the killer of Salmān."

Also Mufaddal ibn Umar knew things from Imam Al-Sadiq (as), which he could share with few people and not everyone.

Respect and understand the magnitude of their knowledge

The Holy Prophet (s.a.) has said, "Do not try to teach them (The Imam) because they are far more knowledgeable than you." - Part of a long narration found in Al-Kafi, H 757, Ch. 64, h 1

In Al-Kafi and Basair, a conclusion is made that the Shia do not know its interpretation but whenever anyone from those who are firmly rooted in knowledge informs them about it they say: "We have put faith in it; that all of it is from Allah though the Holy Quran contains the special, common, clear, allegorical, abrogator, abrogated, everything and all of it is known to those who are those who are firmly rooted in knowledge."

Submission & Reliance on the Guidance of the Ahlul Bayt

If we want to support the Qaim, we need to have 200% trust in Allah (swt), after He has guided usto His Hujjah, and stay away from rejecting what we don't understand:

  • Imam Ali (AS) said, "Look at the people of the Prophet’s household. Adhere to their direction, follow their footsteps, because they will never remove you from guidance, and will never throw you into destruction. If they sit down [i.e. desist from revolting], you sit down, and if they rise up, you rise up." - Sharhe Nahj alBalagha li Ibn Abi al-Hadid, v. 7, p. 76
  • A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Sinan from ibn Muskan from Sadir who has said the following: “Once I said to abu Ja‘far, (recipient of divine supreme covenant), ‘I just left your supporters and followers opposing and scorning each other.’ The narrator has said that the Imam then asked, ‘What do you have to do with their conditions? People have three obligations. They must recognize the 'A'immah (Leaders with Divine Authority), submit to the instructions they have received from the 'A'immah, (recipient of divine supreme covenant), and refer to them in their disputes and differences.” - Al Kafi, Volume 1, Hadith 1008, Chapter 95


A reminder from the Minbar of Egypt:

Do not judge Ahlul Bayt's sayings

We should not try to judge Ahlul Bayt's sayings with our faulty wisdom...

  • Imam Al-Ridha (as) said: "Do not say "this is false" about something which has reached you from us or about something which is attributed to us, even if you know the opposite of it, for you do not know why it was said and [for you do not know] what is meant by it." – Rowdat Al-Kafi V59, Basa'ir Al-Darajat:558
  • Imam Jafar al-Sadiq (as) said "Do not say that a hadith if it came to you as a lie if a Murji’i, Qadari, Huroori (Muslim sects) who claim it to be from us, for you do not know that it can be something of truth, and so you lie on Allah swt on top of his throne." – Al-Mahmaas Ahmed ibn Muhammad ibn Khalid al-Burqi v.1 p.230 Ilal al-Shara’e v.2 p. 295
  • From Hamza ibn Baree from Ali Al-Sanani from Abi Al-Hassan(Imam Al-Ritha) a.s that he wrote to me in a letter: "Do not say that whatever you heard coming from us or referred to us "Baatil"(misleading) even if you truly knew that its in disagreement, for you do not know when we said it or at which face and description." - Basaer AlDarajat Muhammad son of AlHassan AlSafar p.558 AlKafi v.8 p.25 AlBihar v.2 p.209
  • Imam al-Sadiq (as) said: “Whoever takes his religion from the mouths of the Rijal (narrators) the Rijal will remove him, and whoever takes his religion from the Book of Allah and his Sunnah, the mountains are removed and he is not removed." Rathat al-Fataal al-Naisaboori p.22
  • From Sufyan ibn AlSamt he said I said to Abu Abdullah a.s.: "May Allah make me your ransom, a man who is known for lies comes to you, and so he narrates a Hadith so we get repelled by it". Abu Abdullah a.s. says: "Did he say to you that I said that 'Night is day and day is night?'" I said: "No." He a.s. said: "If he said that to you then do not deny it, or else you would be calling me a liar." - Mukhtasar Basa'er al-Darajat al-Hassan ibn Slayman al-Hili p.76/p.234 (in another copy) Bihar al-Anwar v.2 p.211

There might be contradictions in the apparent

Whenever we think we found a contradiction in what Ahlul Bayt (as) and the messengers of Allah (as) have said, then we need to remember that they have many reasons to contradict themselves in the apparent.
Here just some of them...

  • taqiyya
  • talking according to peoples level of understanding
  • not sharing with the ignorant
  • mercifully protecting people from heavy knowledge that would make them fall into disbelief
  • misleading the devils
  • abrogation
  • endless knowledge of multi-layered issues, in which apparently contradictory statements can both be true

Buddha clarifies that there is no contradiction

Enlightened Buddha.jpg

"Gautam Buddha - Does God exist?"

Once upon a time, Gautam Buddha was visiting a village. While he was entering the village, one man asked him, "Does God exist?". Gautam Buddha replied, "No, Absolutely not."

The man went after hearing the answer. In the afternoon, another man came and asked, "What do you think about God? Does God Exist??". Buddha replied, "Yes, God Exist".

Later in the evening, another person came and asked, "Some people believe in God, and some people do not believe in God I do not know who to believe I have come to you for help". Buddha did not answer and kept silence. Then he closed his eyes. On seeing this, the man also became silent and closed his eyes. Then something transpired in the silence. After one hour the man opened his eyes, with a smile and tears in his eyes, touched Buddha's feet and with a heart full of gratitude thanked Buddha and said, "You are the first and only man who actually answered my question."

One of Buddha's attendant, Ananda, on seeing all this became puzzled as to what the truth is. So when Buddha was going to sleep, Ananda said, "First you answer me; otherwise I will not be able to sleep. You have to be a little more compassionate towards me too. I have been with you the whole day. Buddha said, "Ananda, the first thing to remember is that these questions were not made you; therefore, these responses were not for you. Why do you worry unnecessarily about the problems of other people? First solve your own problems. " Ananda said, "That's right, those were not my questions and the answers were not directed to me ... But what can I do? I have ears and hear, and have heard and seen, and now my soul is confused. Which is the right answer?".

Buddha said, "Right answer ...? The right thing is awareness. The first man was a theist and wanted him to reaffirm his belief in God - with a response - only to reaffirm him in his belief and say: ". I'm right, even the Buddha himself has given me the reason." So I gave that answer, only to disturb his belief, because belief is not by knowning. "The second man was an atheist. It has also come up with an answer, an answer which made God does not exist, and wanted me to reaffirm in their unbelief to say that I like him. I had to say, "Yes, God exists." But the purpose was the same. "If you're able to see my way, you'll see that there is no contradiction. It was challenging the preconceived belief of the first man and the second man's preconceived disbelief.

Belief is right, the disbelief is wrong, but in reality both are the same thing. None of them knew; and none of them was a true seeker, the two hauled prejudices. "The third was a true seeker. He had no prejudice, opened his heart and said: "Some people believe in God, and some people do not believe in God I do not know who to believe, I have come to you for help..." And the only help he could give was an experience of silent consciousness; words are useless. And when I closed my eyes he understood the message. He was a man with a certain intelligence: open, vulnerable. He closed his eyes, too. "Rediscovering the silence, to become part of the field of my silence and my presence has begun to enter the silence, to enter consciousness. An hour when it seemed as if they had just spent a few minutes; received no response received words but the real answer quietly: do not worry about God, it does not matter whether or not He is there. What matters is the existence of silence, whether or not consciousness. If you are silent and aware, you yourself are God. God is not something alien to you: either you're a mind or God. In silence and awareness, the mind dissolves, disappears, and you reveal the divine. Without telling anything has received the response, and has received a perfectly right way."

Being patient with not knowing everything

Imam Sadiq (as) said: We (as) are patient but our Shia are more patient than us, because we are patient with respect to what we know and they are patient with respect to what they don't know."

Never think you know

Wise in their own eyes.jpg

Aba Sadiq said: Do you see a person wise in their own eyes?
There is more hope for a fool than for them.
- fb-post, June 21, 2018

Never think you now, rather continue seeking knowledge until you find you know nothing.

So the challenge is to realize, that we know nothing…

"The man of knowledge is the one who recognizes that what is known is very little compared to what is not known, and as a result he considers himself ignorant, and accordingly he increases his efforts to know more by going out in search of knowledge." – Imam Ali

"The first opinion of the person of intellect is the last opinion of an ignorant person." – Imam Ali

When Musa was introduced to a man more knowledgeable than himself

We should also ponder about the quranic story about Prophet Musa (as) travelling with the Righteous servant. Musa (as) was unable to be patient because he could not comprehend the actions of that man who was higher in rank than him.

In the speech "The Righteous Servant" , Aba Sadiq a.s. says, "We see in these Holy verses that the journey of Moses a.s. with the Righteous Servant - who is Imam al-Hussein a.s. - starts with an aggrement between Moses and the Righteous Servant peace be upon them both."

Namely Prophet Musa promised the Righeous Servant to be patient on that journey no matter what happens. A promise which he at that time failed to keep, and came to understand that he was of superior knowledge...

{74. They then set out until when they came across a young man, he [the servant] killed him. He [Moses] said, "Have you killed a pure soul which you have no authority to kill? It is verily a wrong thing you have done."
75. He [the servant] said, “Did I not tell you that you will not be able to have patience with me?”
76. He [Moses] said, “If I ask you about a thing after this, do not keep me in your company. You would then have been fully excused from me.”
77. They then set out until when they came to the people of a village, they asked them for food, but they refused to offer them hospitality. They found in it a wall wanting to collapse, so he [the servant] rebuilt it so [Moses] said, “If you had wished, you could have taken a wage in exchange for it.”
78. He answered, “This is a parting between me and you. I will tell you the interpretation of that about which you were not able to have patience.
79. As for the ship, it belonged to poor people who worked in the sea, so I wanted to breach it and there was a king behind them who forcefully takes every ship.
80. As for the young man, his parents were believers so we feared that he would tire them in tyranny and disbelief.
81. So we wanted that their Lord replaces him for them by one better than him in purity and kinder to his family.
82. As for the wall, it belonged to two young male orphans in the city, and there was a treasure beneath it which was theirs, and their father was a good man so your Lord wanted that they attain their age of full strength and take their treasure out. Mercy from your Lord and I did not do it by my own command. That is the interpretation of that about which you were not able to have patience.”}
- Surat Al-Kahf (The Cave) 18

What is the truth? What do you have to do with the truth?

Kumayl narrates: "I was riding my horse behind Ali ibn Abi Talib. And while he was riding his horse and I am behind him. I called out to him, what's the truth?
Imam Ali said: Sorry.
I said what is the truth, who are you?
He (Imam Ali) looked at me and said what have you got to do with the truth?
I said, when we come to the door of bounties it is known that you never turn anyone away.
Imam Ali replied, what sprinkles in you, overflows in me. You want to know the truth who I am? You want to know the truth? You think you are close to me and you want to know the truth, you think you know the truth as to who I am? I will tell you what the truth is. The truth is the revelation of the splendor of the divine majesty without a sign.
I (Kumayl) said, I don't understand what you mean, tell me more.
He (Imam Ali) said it is the defacement of the conjected through the clearing of the known.
I (Kumayl) said I don't understand, but continue telling me what is the truth.
He said it's the rendering of the veils by the triumph of mystery.
I (Kumayl) said tell me more.
He (Imam Ali) said it is the divine attraction, but through the apprehension of the known.
I (Kumayl) said tell me more.
He (Imam Ali) said it's that light of the morning eternity that continues to radiate through the unity of the temples and their disunity. That's who I am.
I (Kumayl) did not have a clue as to what he meant.
He (Imam Ali) continued riding the horse and I continued riding behind him."
- Shah-Kazemi, Reza. Justice and Remembrance: Introducing the Spirituality of Imam ʻAli. New York: I.B. Tauris in Association with the Institute of Ismaili Studies, 2006. Print. Pg 36-37