Are the Masooms and Devatas really one and the same?

There are countless such narrations that we will give in this book, several miracles from their life to show it is they who are in control of all things on earth, and rely extensively on quotes from Puranas, Upanishads and finally the Vedas (in Part-II) to prove this view.
Out of these Mohammad, Ali, Fatima, Hasan and Husain are the five who have been referred to as Panjetan or ‘Five Bodies’ in Muslim traditions. Mohammad’s daughter Fatima was married to Mohammad’s first cousin Ali, and had two sons, Hasan and Husain, thereby completing five. There was a time when all five were together on earth. Nine successive sons in Husain’s progeny completed the fourteen. Ali is also the first of the 12 Imams, the last of whom – the 14th of the Ahlebayts – is also named Mohammad. They are the 12 Imams or divinely designated successors of Mohammad – the last of the Prophets. These are referred to as the 12 Adityas or Maruts in the Upanishads and Vedas. It is these 12 Imams along with Fatima and Mohammad who are called the fourteen Masooms or Ahlebayts. These, you are seeing, are the fourteen devatas of Vedas and Upanishads, who lived most of the part in heaven but came down on earth in embodied form to show the direction to the mankind. Devatas and Manus are one and the same and you have seen that both the list of seven rishis as well as the list of fourteen manus talks of a female. They have seven names; an Upanishad (you will see later) even says seven and seven makes fourteen.
You would say how is it that the 14 are being mentioned in Upanishads and Vedas, when they actually took birth much later on earth. Fact is that Upanishads and Vedas have never said that they had taken birth on earth. At all times, Upanishads and Vedas are talking of them as dwelling in the heavens. You will also see (in Part-II) that whenever the Vedas give certain incidents from their life when they would come on earth, future tense is used and prayers are made to them to come on earth, to take birth in human form so as to show us the way and lead us to the worship of God.
It so happened that the Formless, Non-Manifest God decided to have a Manifest Form and in the process created a Divine Self or Paramatma. This Self too worshiped the One Non-Manifest God. The Self created Brahma which divided into two, which became five and nine more were born in succession from the fifth to make it fourteen. The process is even more elaborately described in certain Upanishads which say that One got enlarged as if a man and woman in close embrace and then divided into two, exactly identical to each other, and also identical to the one from whom the division had occurred. The female half emanated from one of them who united with the other to give birth to two Aswins – name given to Hasnain (Hasan and Husain). In the progeny of the later of the two Aswins, the nine devatas were born.
Another interesting observation is that the word devata is derived from divya or light. And noor too means light. Islamic traditions talk of the noors of the fourteen time and again and it is said that this noor was in existence even prior to the creation of Adam.
Through these noors or devatas, God created the rest of the beings. A direct relationship was created between the selfs of all the animate and non-animate life on earth and the Manifest Self whose constituents are the fourteen Masooms or fourteen devatas.
This process described in Upanishads is similar to the origin of Mohammad, his daughter Fatima, Ali, Hasan, Husain and the remaining 9 Masooms.
However, we do not want you to believe that the two are the same, until you ascertain it yourself. From here onwards, we will proceed with their description, and invite you to assess on the basis of your reason and intellect, whether the Ahlebayts could well be the devatas. As you read, we are sure that all doubts will get removed.
We have seen till now how devatas have been described in the Upanishads, Puranas and Gita. We have also seen the relationship that exists between the devatas with Manifest Self and Absolute God on one side and the devatas with us on the other side. We have also seen that the Quran also gives a hint about the presence of Manifest Self as well as the Absolute God. Quran has also talked about the noor (light) and praised the Masooms (Ahlebayts) on several occasions, even calling them as pure, the truthful and those who cannot commit a sin. Let us see some events from the lives of the these Masooms (Ahlebayts) to assess whether they are actually the devatas that were being awaited, as per Hindu scriptures, and who took birth in human form in the secret ‘middle-country’, as you will see in the Vedas later.
Hadees 684 of chapter 49 of al-Kafi states that there was no knowledge that God had given to Prophet that he did not share with Ali.
See the narration:
Indeed (angel) Gabriel brought two pomegranates to the Messenger of Allah (Mohammad) ate one of them; then he broke the other into two, and ate one half himself and gave the other half to ‘Ali to eat. Then the Messenger of Allah (Mohammad) said: ‘O my brother! Do you know what these two pomegranates ere? He said: ‘No.’ He said: ‘The first was the prophethood and you have no part in it, but the other was Knowledge and you are an (equal) partner with me in it.’ I said: ‘May Allah make things well for you, how is this? How did he become a partner with him in it?’ He said: ‘Allah did not teach Mohammad any knowledge, without commanding him to teach it to Ali.
You will be interested to know that a verse from Svetasvatara-Upanishad seems to be talking of the same incident, when it describes two companions, having roots in the same Manifest Self, one of whom eats the sweet fruit while the other looked on without eating.
IV.6. Two birds, companions (who are) always united, cling to the self-same tree. (Of these two) the one eats the sweet fruit, and the other looks on without eating.
It is clearly stated that in spite of the fact that the two had the same origin (cling to the self-same tree), one ate the fruit of Prophethood, while the other looked on without eating. This is exactly what happened in the real life of Prophet Mohammad and Ali, one of whom was acknowledged as the greatest of all Prophets by the Muslims, the other was even denied a chance to be the successor to Prophet Mohammad by majority of Mohammad’s followers. Even here the word ‘self-same tree’ is remarkable and suggests that the two were related to the same Self. You are also invited to note the word ‘tree’ as you will find an inverted tree mentioned by Krishna in Gita. That tree of Gita too, with its roots in heaven and branches coming to the world, is nothing else but these Ahlebayts or devatas, who have their roots in the heaven, in the Manifest Self, and were to take birth on earth as branches.
Is there any doubt that the Upanishad above talks of Mohammad and Ali, who are described as always united and who both are produced from the same Self? Keeping in consideration Mohammad’s statement that all the Ahlebayts are same as Mohammad, this verse too confirms their equality and unity.
Next verse even states Ali’s position when caliphate was denied to him, which was rightfully his. In spite of this, Ali is happy to see that an increasingly large number of people are worshipping his lord – the Absolute God.
IV.7. On the self-same tree, a person immersed (in the sorrows of the world) is deluded and grieves on account of his helplessness. When he sees the other, the Lord who is worshipped and His greatness, he becomes freed from sorrow.
According to verse 75 of Sad in Quran, He (now you know ‘He’ was the Manifest Self) created Adam with His two hands, matter and spirit, which gives man the distinctive power of expression, termed as ‘biyan’ by the Quran. In Brhad-aranyaka Upanishad, this speech has been named ‘bhan’. Is there much difference? Moreover, creation with the hands cannot be ascribed to an Invisible, Formless God.
Also, you have seen how Prophet Mohammad has stated the Prophets carried his noor (light). You have also seen quote from Durr Manthur regarding the five. Kitabul Amana, Bihar al-Anwar too states that the world was created from the noor (light-heat) of the Panjetan (the five bodies). It says:
The highest seat and the throne (arsh and kursi) from the noor of Prophet Mohammad
Angels and the book and pen (malaika and loh-o-qalam) from the noor of Ali.
Earth and sky (zameen-o-aasman) from the noor of Fatima
Moon and Sun (chand-o-sooraj) from the noor of Hasan
Heaven and the apsaras of heaven (jannat and hoorane-jannat) from the noor of Husain.
A quote from Jafar (al-Sadiq) – the sixth Imam and the 8th of the Ahlebayts – given in Chapter 53 of Al-Kafi even goes on to say that it were the Ahlebayts who framed the rules and religious obligations. Surely, this can only be expected from those who have been described in the Upanishads as the rulers of our organs of action and senses, as per Paingala Upanishad. Upanishads even say that the devatas were the most extensive worshippers of the Absolute God and their desire is to lead the entire humanity to the worship of God. The fact that revelation of religious scriptures too has been ascribed to devatas, like Manu, it clearly reveal that the Upanishads and Jafar (al-Sadiq) are of the same view that the rules and religious obligations were framed by the these divine personalities
See what Jafar (al-Sadiq), the eighth of the fourteen and sixth Imam (Aditya) says in hadees no. 703:
It terminates in us with what is halal (lawful) and what is haram (unlawful), but (as for) the prophethood, no, (we have no part).
That Imams and Prophets are the manifest proofs of God on earth can be seen from this saying of Jafar (al-Sadiq) to Hasham:
God-Almighty has blessed the human beings with two proofs:
One is apparent and the other is hidden. The apparent proofs are Prophets and Imams, and the hidden proof is the reason and intelligence within our existence. (Al-Kafi, vol. 1, p-16)
Prophet Mohammad referred to the same on another occasion, when he said:
I was a Prophet even when Adam was between sand and water.
And said:
I and Ali are from “one and same” divine light.
The first of us is Mohammad,
the middle of us is Mohammad,
the last of us is Mohammad,
every one of us is Mohammad.
At another instance, Pooya/Ali Commentary states: “The Holy Prophet and the twelve holy Imams (are those) in whom each quality is manifest in its highest perfection and completeness. They are those who have been chosen by Allah to guide mankind towards the path of Allah through the Quran. Therefore, Shias, after the Holy Prophet, follow only Ali and the holy Imams as their guides because of their unique merits, acknowledged even by their enemies. The whole Muslim world, without exception, knows and accepts the fact that it was Ali alone who earned the unique title of mazhar ul aja-ib - the manifestation of (divine) wonders - because Ali and the Holy Prophet are the manifestations of one and the same divine light.”