Can We Seek Our Needs Directly from the Ahl al-Bayt (a.s)?

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The title ‘Masters of the Blessings’ (أولياء النِّعَم) has been applied to the Ahl al-Bayt (a.s) in numerous narrations, including the well-known Ziyarah al-Jami‘ah al-Kabirah.

The One who is self-sufficient by essence is Allah, the Exalted (الغني بالذات هو الله تعالى). Everything besides Him depends upon Him for both existence and continuation — including the Prophets and the Divine Successors (a.s).

However, Allah the Exalted chose some of His servants and linked their authority (wilayah) to His own, even though they remain in need of Him and continuously rely on His sustenance. As He said:

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

“Your only guardian is Allah, His Messenger, and those who believe — those who establish prayer and give alms while they bow down.” (Qur’an 5:55)

The authority (wilayah) of the Prophet (s.a.w.a) and the Imams (a.s) mentioned in this blessed verse — known as Ayat al-Tasaddoq — is, by virtue of the conjunction “وَ (and)”, considered to be within the domain of Allah’s own authority. This means that while Allah is the Independent, the self-sufficient Sovereign, their wilayah is a delegated authority dependent on His permission and grace.

Thus, the Prophet and the Imams (a.s) are Allah’s vicegerents in this absolute authority over His creation — including His dominion and His blessings — and nothing occurs except by His command.

A clear example is what has been attributed to Prophet Isa (a.s): his power to create, heal the blind and the leper, and raise the dead. This occurred because he was the means through which divine authority and power operated. And since this power was never independent, he himself said:

 أَنِّي أَخْلُقُ لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَى بِإِذْنِ اللَّهِ

“I create for you out of clay the likeness of a bird, then breathe into it, and it becomes a bird — by Allah’s permission; and I heal the blind and the leper and bring the dead to life — by Allah’s permission.” (Surah Ale Imran(3):49)

Likewise, the Ahl al-Bayt (peace be upon them) possess universal authority over creation — an authority even greater than that of Prophet Isa (as) — because theirs is of the same kind as the Prophet’s authority. This is indicated in the Verse of Charity, where their wilayah is conjoined with that of the Prophet (sawa), and his wilayah is conjoined with that of Allah. Many traditions affirm their superiority over all others. The Ziyarah al-Jami‘ah al-Kabirah beautifully summarizes this by saying:

“آتَاكُمُ اللهُ مَا لَمْ يُؤْتِ أَحَدًا مِنَ الْعَالَمِينَ”

“Allah has given you what He has given to none among the worlds.”

Among the dimensions of their authority (peace be upon them) is their governance over all dominion and blessings — encompassing every aspect of creation — all by Allah’s permission.

It is astonishing that, from time to time, some within the community object to addressing one of them (peace be upon them) with phrases such as “Grant me,” or “Heal me,” or similar expressions — claiming either that only Allah can do so, or that we cannot be sure such things are within their capacity.

Commentary:

As for the assertion that only Allah possesses true power — indeed, we do not doubt that the One who truly acts and has independent power is Allah alone, 

(الفاعل و القادر بالذات و بالاستقلال هو الله تعالى)

Yet, He has appointed the Prophet and the Imams (peace be upon them) as His deputies over His dominion and blessings — blessings which include safety, wealth, health, progeny, knowledge, and life itself. Therefore, there is neither rational nor religious objection to seeking from the appointed deputy what his Appointer has empowered him over.

They are, in truth, the intermediaries of divine grace (wasa’iṭ al-fayḍ). This meaning is expressed in al-Kafi and Kamil al-Ziyarat, in a Ziyarah to Imam al-Husayn (a.s):

"إِرَادَةُ الرَّبِّ فِي مَقَادِيرِ أُمُورِهِ تَهْبِطُ إِلَيْكُمْ، وَتَصْدُرُ مِن بُيُوتِكُمْ، وَالصَّادِرُ عَمَّا فَصَلَ مِنْ أَحْكَامِ الْعِبَادِ" 

“The divine will concerning the decrees of His affairs descends to you, and is issued from your houses; whatever is decreed regarding the servants proceeds from you.”

Reference: Al-Kafi, vol.4, p.623, H.no. 2

This principle is further supported by many supplications in which the Imams (peace be upon them) are directly addressed and requests are made of them. Among them is the following:

"يَا مَوْلاَيَ أَتَيْتُكَ خَائِفًا فَآمِنِّي، وَأَتَيْتُكَ مُسْتَجِيرًا فَأَجِرْنِي، وَأَتَيْتُكَ فَقِيرًا فَأَغْنِنِي، سَيِّدِي وَمَوْلاَيَ أَنْتَ مَوْلاَيَ، حُجَّةُ اللهِ عَلَى الْخَلْقِ أَجْمَعِينَ"

“O my master, I have come to you fearful — so grant me security; I have come seeking refuge — so protect me; I have come needy — so enrich me, my master and my lord. You are my master, the Proof of Allah over all creation."

The reasoning at the end of this prayer — “for you are the Proof of Allah over all creation” — clarifies that the infallible Imam (a.s) is Allah’s appointed deputy over all creatures and their affairs.

Likewise, in a Ziyarah to the Commander of the Faithful (a.s) it is stated:

وَ أَشْهَدُ يَا مَوَالِيَّ أَنَّكُمْ تَسْمَعُونَ كَلَامِي، وَ تَرَوْنَ مَقَامِي، وَ تَعْرِفُونَ مَكَانِي، وَ تَرُدُّونَ سَلَامِي، وَ أَنَّكُمْ حُجَجُ اللَّهِ الْبَالِغَةُ‌، وَ نِعَمُهُ السَّابِغَةُ‌، فَاذْكُرُونِي عِنْدَ رَبِّكُمْ‌، وَ أَوْرِدُونِي حَوْضَكُمْ‌، وَ اسْقُونِي بِكَأْسِكُمْ‌، وَ احْشُرُونِي فِي جُمْلَتِكُمْ‌، وَ احْرُسُونِي مِنْ مَكَارِهِ الدُّنْيَا وَ الْآخِرَةِ‌، فَإِنَّ لَكُمْ عِنْدَ اللَّهِ مَقَاماً مَحْمُوداً، وَ جَاهاً عَرِيضاَ، وَ شَفَاعَةً مَقْبُولَةً‌

“I bear witness, O my masters, that you hear my words, see my position, know my place, and return my greeting. You are the conclusive proofs of Allah and His overflowing blessings. So remember me before your Lord, bring me to your Pool, give me to drink from your cup, gather me among your followers, and protect me from the harms of this world and the Hereafter; for before Allah you have a praised station, great prestige, and accepted intercession.”

Reference: al-Mazar al-Kabir, vol. 1, p. 244

As for their (a.s) lofty rank, those before them were granted only a portion of their station. Numerous traditions emphasize this, including what is narrated by Abu Hamzah al-Thumali from ‘Ali ibn al-Husayn (Zayn al-‘Abidin (a.s)):

“I said: Do the Imams (a.s) give life to the dead, heal the blind and the leper, and walk upon water?

He (a.s) replied: Allah has never given any prophet a gift except that He also gave it to Muhammad (peace be upon him and his family), and He gave him what none other possessed.

I said: And everything that was given to the Messenger of Allah(sawa) has been given to the Commander of the Faithful (a.s)?

He said: Yes, and then to al-Hasan and al-Husayn (a.s), and after them to every Imam until the Day of Resurrection — with additional increase that occurs every year, every month, indeed, every hour.”

Reference: Bisa’ir al-Darajat, vol. 1, p. 269

Conclusion

• Allah alone is the One who is inherently self-sufficient and independently capable, while all creation - including the Prophets and the Imams (a.s) - depend entirely upon Him for their existence and continued support.

• The Prophet (s.a.w.a) and the Imams (a.s) exercise authority by Allah's permission, just as Prophet Isa (a.s) performed extraordinary acts such as healing the blind and the leper and reviving the dead by Allah's permission.

• Numerous supplications and ziyarat recorded in classical sources address the Imams (a.s) directly, asking them for protection, assistance, intercession, and remembrance before Allah.

Seeking one's needs from the Ahl al-Bayt (a.s) is therefore understood within the framework of divinely granted authority and mediation, where Allah remains the ultimate source of all power, while His chosen servants serve as honored channels of His grace and blessings.