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The Life of Imam Al-Hassan Al-Mujtaba

The Life of Imam Al-Hassan Al-Mujtaba

Author:
Publisher: Ansariyan Publications – Qum
ISBN: 964-438-794-5
English

1

affair that he might find a way in his speech to accuse him of the murder of Uthman, and that he might use that as means to make the people desert the Imam. He said to him: “O Abul Yaqdhan, have you wronged the Commander of the Faithful (Uthman) as those who wronged him, and placed yourself among the sinners?”

“I did not do,” replied Ammar, “why have you accused me of evil?”

Al-Hasan knew Abu Musa’s purpose, so he interrupted the argument, saying to him: “O Abu Musa, why have you discouraged the people?”

Imam al-Hasan talked with him with kindness and leniency, that he might uproot the spirit of wickedness and obstinacy from his soul, saying: “O Abu Musa, by Allah, we have wanted nothing except righteousness, and none fears the Commander of the Faithful (Imam Ali) for a thing.”

Abu Musa became astonished. He could not stand his obstinacy and tyranny, so he said to the Imam:

-You are right, may my father and mother die for you! However, the adviser is trustworthy.

-Yes.

-I have heard Allah’s Apostle saying: “There will be a sedition. The one who sits down during it is better than the one who stands up. The one who stands up is better than the one who walks. The one who walks is better than the one who rides.” Allah, the Great and Almighty, has made us brothers and made it unlawful for us to plunder our properties and shed our blood. He has said: “O you who believe, do not devour your property among yourselves falsely, except that it be trading by your mutual consent; and do not kill your people. Surely Allah is merciful to you.[1] ” And He, the Great and Almighty, has said: “And whoever kills a believer intentionally, his punishment is hell.”[2]

As for Ammar, he confronted him, refuted his false sayings and deception, saying:

-Have you heard that from Allah’s Apostle?

-Yes, and these are my hands (ready to be cut off) for what I said.

Ammar turned to the people and said to them:

-Most surely, Allah’s Apostle meant Abu Musa with that. For when he sits down is better than when he rises.

------------------------------------------------------------- [1] Qur’an, 4, 29.

[2] Ibid., 4, 93.

Ammar’s speech, and al-Hasan’s kindness and long patience were useless to this rude, rebellious person, who did not yield to anything except severity and force. He remained insisting on discouraging the people and making them withdraw from going to support Imam Ali.

The Prophet’s grandson (al-Hasan) began arousing the determinations, activating the souls, and motivating them for jihad. He addressed them, saying: “O People, You have known what for Commander of the Faithful, Ali bin Abi Talib jhas marched. We have come to you to seek your help, for you are the front of the Ansar and heads of the Arabs. You have heard that Talha, al-Zubayr, and A’isha have gone out (to fight against Imam Ali) after their pledge of allegiance. And you know that women’s feebleness and weak opinion vanish. For this reason, Allah has regarded men as caretakers over women. By Allah, if none of you supports him, I hope that those, who have come with him from among the Muhajireen and the Ansar, will be sufficient; therefore, help Allah, and He will help you.”

Then Ammar rose and began urging the people for jihad and he explained to them the reality of the state in respect of Uthman’s affair, saying: “O people of Kufa, if our news are absent from you, then our affairs have reached you. Most surely those who killed Uthman have not apologized to the people for killing him nor have they condemned that. They have placed Allah’s Book between them and their arguments. Allah has made some live and some others die And as for Talha and al-Zubayr, they were the first to stab (Uthman) and the last to command (the people to avenge him). And they were the first to pay homage (to Imam Ali). But when what they hoped missed them, they broke their allegiance without any reason. And this is the son of the daughter of Allah’s Apostle. You know him. He has come to seek your help. And Ali has (come to you) with the Muhajireen, the Badris, and the Ansar who have headed the abode and faith.”

After them, Qays bin Sa’d rose and summoned the people to carry out their religious duty and support Ameerul Mo'minin (Imam Ali), saying:

“If we had faced the men of the Consultative Committee with the matter, then Ali would have been the most appropriate for it, and the fight against those who refused him would have been lawful. With a greater reason the proof is against Talha and al-Zubayr. They had willingly paid homage to him. But they have opposed him out of envy. Ali has come to you along with the Muhajireen and the Ansar.”

Any way, Abu Musa went on insistence on his tyranny. He discouraged people and summoned them to desert Ameerul Mo'minin (the Commander of

the faithful) and not to help him. He paid not attention to all that which he heard from al-Hasan and the orators, to the extent that al-Hasan became tired in spite of his clemency. He shouted at him with excitement and violence. He said to him: “Withdraw from our work, O man, and leave our pulpit!”

Al-Hasan went on urging the people to go to jihad and help his father. He rose among them and said: “O people, respond to the summons of your commander and go to your brothers, for there will be those who hurry for this matter. By Allah, if men with reason undertake it, it will be better for them in the sooner, the later, and the end. Respond to our summons and help us with that with which you and we have been afflicted. The Commander of the faithful (Ameerul Mo'minin) says to you: ‘I have gone out (to fight) whether I am an oppressor or oppressed. I remind of Allah the man who takes care of Allah’s right that he may hurry for jihad. If I am oppressed, then he should help me, and if I am an oppressor, he should punish me. By Allah, Talha and al-Zubayr were the first to pledge allegiance to me and were the first to betray me. Have I possessed alone any property or changed any religious precept? Hurry to jihad, enjoin the good, and forbid the evil.”

People responded to al-Hasan with listening and obedience to his summons. But the leader, Malik al-Ashtar, thought that the affair would not go well unless that Abu Musa should be brought out as disrespected and degraded. So he along with a group of his people went and surrounded the palace. When Abu Musa’s servants looked at them, they quickly went to him. Fear and terror prevailed them, so they said to him: “O Abu Musa, this is (Malik) al-Ashtar. He has entered the palace. He has hit and brought us out.”

Accordingly, the rogue (Abu Musa) came out of the palace. Astonishment dominated him. Malik al-Ashtar shouted at him: “Get out of our palace, may your mother lose you!”

Abu Musa al-Ash‘ary hesitated for a while, but Malik shouted at him again: “Get out! May Allah bring out your soul! By Allah, you are among the hypocrites!”

Al-Ash‘ary said with a faint, weak voice:

-Postpone me for this night!

-You shall have it, and do not spend the night in the palace.

The people entered the palace to loot Abu Musa’s possessions and properties. However, Malik al-Ashtar did not turn away from his opponent. He took a noble attitude towards him. He prevented people from looting his belongings and from punishing him. He said to them: “I have postponed him for this night. I have driven him away, so refrain from him.”

Accordingly, people refrained from him. In the morning, this aggressive sinner (Abu Musa) went out of the palace in disgrace. The affairs went well with Imam al-Hasan. He talked to people to go out for jihad, saying: “O people, I will leave early in the morning, so whoever likes to go out with me on the backs of mounts or on water can do that.”

The people responded to the Imam’s summons. When Qays bin Sa‘ad saw that, he became glad and delighted, and he recited some poetry.

As a result, Kufa was full of mujahideen. Many thousands of them left for Jihad. Some of them embarked ships, and some others rode mounts. They were pleased and satisfied. Al-Hasan headed them. When they arrived in Thi Qaar[1] , they met Imam Ali (a.s) who had stayed their. He was pleased with his son’s success. He thanked him for his great efforts.

Fabrication against Imam al-Hasan

In his book al-Tarikh (history), al-Tabari has narrated a fabricated tradition in which there are some fabrications against Imam al-Hasan. We will mention the tradition to readers, and then we will explain that which refutes the fabrications therein. He has mentioned that al-Hasan walked towards his father after the mutiny of Talha and al-Zubayr and said to him:

-I had commanded you, but you disobeyed me. You will be killed today in loss, and you shall have no supporter.

-You still yearns (for Uthman) just as a slave girl does. What had you commanded me with, and I disobeyed you?

-I commanded you to leave Medina on the day when Uthman was surrounded, that he might be killed while you were not there. On the day when he was killed, I commanded you not to accept the pledge of allegiance until the delegations and the Arabs from the cities would come to you. When these two men (Talha and al-Zubayr) had done what they did, I commanded you to sit down in your house until they made peace with each other. If there had been corruption, it would have been done through the hand of someone other than you. You had disobeyed me in all of that.

-O my little son, as for your statement ‘if I had gone out of Medina when Uthman was surrounded’, we were surrounded as Uthman was surrounded. As for your statement ‘do not accept the pledge of allegiance until the pledge of

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[1] Thi Qaar was a water (well) belonged to Bakr bin Wa’il. It was near Kufa. It was between Kufa and Wasit. (This has been mentioned in) Mu‘jam al-Buldan, vol. 7, p. 8.

allegiance of the cities will come’, most surely the affair belonged to the people of Medina, and we hated to let this affair get lost.

As for your statement ‘when Talha and al-Zubayr mutinied’, that was a weakness against the men of Islam. By Allah I have been defeated since I was appointed as a ruler, and wsa deprived that I could not reach anything I wanted.

As for your statement ‘sit down in your house’, what shall I do in respect of that which is obligatory on me? Or what do you want me to do? Do you want me to be like a hyena which is surrounded and it is said to it: Come out! Come out!?[1] It is not here until its hock appears, and then it comes out. If I do not reflect on what is incumbent on and concerns me, so who will reflect on it? Therefore, refrain from me, O my little son.[2]

Al-Tabari has narrated this tradition on the authority of Sayf bin Umar al-Asadi al-Tamimi. The tradition is among his fabrications and the things created by him. Reliable traditionists have unanimously agreed on that Sayf was weak and none has relied on his traditions, for he was famous for lying, fabricating, and making up traditions. Some of them have accused him of bad religion. They have explained his condition and reality. They have also showed his fabrications and the news created by him. Among them is the religious scholar Allama Sayyid Murtada al-Askari. He has mentioned that in his book Abdullah Bin Saba’

What clearly shows that the tradition has been fabricated is that it has been mentioned in it that Imam al-Hasan has said to his father: “I had commanded you, and you disobeyed me.” This is the ugliest and bitterest speech. How did al-Hasan receive his father with that, while he was knowledgeable of his reality and his great position? And he had already said in respect of him: “The first did not precede him, nor did the last reach him through a deed.” Without doubt this speech is contrary to the moralities of Imam al-Hasan, who avoided evil deeds and nonsense even if toward his enemies and opponents. Therefore, how did he address his father with that.

Abdul Wahab al-Najjar has commented on this fabricated tradition, saying: “It is as if that I hear him (Imam Ali) say Uthman’s statement in respect of this affair: ‘I will not take off the garment that Allah, the Great and Almighty, has clothed me with!’ This is the excuse which one who wants safety for him and the Muslims does not accept. Or it is like the excuse of the colonialist

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[1] Dubab is a ward said to a hyena, that it may come out.

[2] Al-Tabari, Tarikh, vol. 3, p. 170.

states that say that there is no escape from undertaking the affairs of the nations which they occupy and dominate, and control their public utilities and the elements of their life.”[1]

Abdul Wahab al-Najjar is famous for his siding with the Umayyads and his turning away from Ahlul Bayt (the Prophet’s Household). He is unsuccessful in many of his researches. He has depended on the fabricated traditions. He has not considered them carefully. Through these severe words he has showed impudence towards Imam Ali. He has likened him to the oppressive colonialist states that spread tyranny and oppression in the earth. As for Imam Ali (a.s), he established justice and equality, spread all humanitarian ideals during the period of his government. The history of mankind has never known a ruler like him in his justice and righteousness, and that he was not deceived by the appearances of power and authority. While the Imam was mending his sandals with his own hands, Abdullah bin Abbas came in to him. The Imam asked him:

-O son of Abbas, how much do you value them?

-They have no value.

-By Allah, they are more lovable to me than these affairs of yours but for the fact that I must establish what is true and ward off what is false.

This is the Imam’s viewpoint of government. In his viewpoint the government was a mere means for establishing what was true and warding off what was false. If he wanted government, Uthman would not have won it. We have mentioned that when we talked about the Consultative Committee. Then how is it correct that the Imam is compared to the infidel colonialist states, while he was as the Prophet’s self, his guardian, and the Gate of the city of his knowledge?

The Two Parties meet

The Imam’s regiments moved from Thi Qaar. They hurried and arrived in al-Zawiya.[2] The Imam stopped there and offered four rak’as. Having finished his prayer, he covered his own cheek with dust while he was weeping. Then he raised his hands to supplicate Allah, saying: “O Allah, Lord of the heavens and what they shade, of the earth and what it carries, and Lord of the Great

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[1] Al-Kulafa’ al-Rashidun, p. 414. Al-Sayyid Sa‘eed al-Afghani has in detail refuted him in his book ‘Aa’isha wa al-Siyasa, p. 96.

[2] Al-Zawiya is a place near Basrah. The famous battle between al-Hajjaj and Abdurrahman bin Muhammad bin al-Ash‘ath took place at it. (This has been mentioned in the book) Mu‘jam al-Buldan, vol. 4, p. 37.

Throne! This is Basra. I ask you (to grant me) some of its good. I seek refuge with You from its evil! O Allah, settle us in the best abode! O Allah, most surely, these people have disobeyed me, aggressed against me, and broken the pledge of allegiance to me! O Allah, spare the Muslims’ blood!”[1]

When the Imam (and his troops) settled down, he immediately sent Ubaydillah bin Abbas, and Zayd bin Souhan to A’isha to summon her to spare the blood and unify the Muslims. He said to them: “Say to her: ‘Allah has commanded you to stay in your house and not to go out. Surely you know that, but a group of people has deluded you. So you have gone out of your house, and the people have fallen into the tribulation and the tiredness due to your agreement with them. It is better for you to go home and not to hover about dispute and fighting. If you do not go home and this discord is not extinguished, it will bring about fighting, and many people will be killed because of it. Therefore, fear Allah, O A’isha, and return to Allah in repentance. Allah accepts the repentance from His servants and pardons them. Beware of that the love for Abdullah bin al-Zubayr and the kinship to Talha will move you to an affair leading to the fire.”

If A’isha had understood this advice and given up her plot, she would have brought about general good for the community. But she paid no attention to that. She said to the two messengers: “I can not refute Ali bin Abi Talib with speech because I cannot reach him through arguing.”[2]

She could not refute him with speech because she had no proof to defend herself. Then the Imam sent Talha and al-Zubayr a letter in which he summoned them to make peace and leave disagreement. This is the text of the letter: “You have come to know, even if you have concealed, that I did not go to the people until they came to me, and that I did not take allegiance from them until they pledged allegiance to me. You were among those who came and paid homage to me. The populace did not pledge allegiance to me for a victorious authority nor for an offer. If you willingly paid homage to me, then return and turn in repentance to Allah as soon as possible. If you unwillingly pledged allegiance to me, then you have placed for me a way against you through your showing obedience and keeping disobedience a secret. By my life, you were not worthier of the Muhajireen in the precautionary dissimulation and concealing. If this affair had moved you to enter it before, then it was wider to you than your coming out of it after your acknowledging it. You claim that I have killed Uthman, then between you and me is one who

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[1] Muruj al-Thahab, vol. 2, p. 254.

[2] Ibn A’them, Tarikh, p. 175.

fell behind you and me from among the people of Medina. Then it is incumbent on each one as much as he stands. Give up, O two Sheikhs, for your greatest affair is now disgrace, before the disgrace and the fire that will come together.”[1]

However, they did not respond to the call of the truth; rather, they insisted on corruption, mutiny, and aggression. They declared resistance and fighting against the Imam.

Ibn al-Zubayr’s Speech

Abdullah bin al-Zubayr was too extreme in instigating discords and shedding blood. He spoiled all the means that Imam Ali (a.s) made to make peace. He addressed the masses of Basra and urged them to fight against the Imam. This is his speech: “O people, most surely, Ali bin Abi Talib killed the true Caliph, Uthman. Then he has prepared the armies to attack, control you, and take your city. Therefore, be men of avenging the blood of your caliph, to keep your sacred things, and fight on behalf of your women, children, ancestries, and lineage. Are you satisfied that the people of Kufa enter your country? Be angry, for you have been made angry! Fight, for you have been fought. Ali can see none other than him in this matter. By Allah, if he won a victory over you, he would destroy your religion and your world.”

Ibn al-Zubayr’s speech is full of fallacies, lies, and provoking of religious fanaticism and party spirit against Imam Ali. He knew, without doubt, that he told lies. However it was his own soul that enticed him to do that out of craving after power and authority.

Al-Hasan’s Speech

When Imam Ali (a.s) heard al-Zubayr’s speech, he commanded his son al-Hasan to refute him. Imam al-Hasan rose and made a speech. He praised and lauded Allah, and then he said: “We have heard Ibn al-Zubayr’s speech in respect of my father and his saying that he (Imam Ali) had killed Uthman. You, O people of the Muhajireen and the Ansar and other Muslims, have come to know Ibn al-Zubayr’s speech about Uthman and what his name was with him and the blame he unjustly laid on him. On that day, Talha hoisted his flag on his (Uthman) public treasury while he was still alive. Therefore, how do they accuse my father of killing him and dispraise him? If we wished the speech against them, we would say.

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[1] Nahj al-Balagha, vol. 3, p. 122.

“As for his speech that Ali has extorted the affair of the people, it is the greatest proof of his father that he claimed that he pledged allegiance to him with his hand and not with his heart. Certainly he admitted the pledge of allegiance while he claimed the innermost thoughts. Therefore, he must give a proof on what he has claimed. And how can he do that?!

“As for his wonder at the coming of the people of Kufa to the people of Basra, then what is his wonder at the people of the truth when coming to the people of falsehood?

“As for the supporters of Uthman, we have neither war nor fighting against them, but we fight against the rider of the camel and her followers…”[1]

Certainly Imam Abu Muhammad (al-Hasan) has confuted Ibn al-Zubayr’s claims and refuted his fabrications. It was Ibn al-Zubayr, Talha, and A’isha, who kindled the fire of the sedition against Uthman. As for Imam Ali (a.s), he had no role in that. We have already explained that.

The Summons to Allah’s Book

Imam Ali spared no effort to strengthen peace, avoid war, and summon people to put into practice what Allah’s Book had commanded. He raised the Qur’an with his right hand and walked through his companions. He had a ray of hope in making peace. He said to them: “Which one of you can show them the Qur’an and what there is in it? If his hand is cut off, he must take it with the other. If it is cut off, he must take it with his teeth. He will be killed.”

A Kufan young man rose zealously and nobly and said to him: “I will do, O Ameerul Mo'minin.”

The Imam turned his face away from him for a while. He walked through his companions and asked them to achieve this task. But none responded to him except that noble young man. So he gave him the Qur’an and said to him: “Show them this Qur’an, and say that it is between you and us. You should take Allah into consideration concerning our and your bloods.”

The young man proudly set off. Neither fear nor terror was in his heart. He waved the Qur’an before A’isha’s troops. He summoned them to do according to the Qur’an. In the meantime he summoned them to cling to brotherhood and peace. However, they turned away from him. Their selfishness and their hating the truth moved them to attack him. They cut off his right arm, and he took the Qur’an with his left hand and summoned them to follow Allah’s Book. They attacked him again and cut off his left hand, and he took the

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[1] Al-Jamal, pp. 158-159.

Qur’an with his teeth. He drowned in blood. In the moments of his life, he summoned them to peace and to spare their blood, saying: “You should take Allah into consideration in respect of our and your blood.”

Nevertheless, they attacked him and insisted on their error and obstinacy. They showered him with arrows, and he fell to the ground a martyr.

After this excuse, the Imam found no means except war. He said to his companions: “Now, it is lawful for you to fight against them and it is good for you to strike them!”[1]

The Declaration of the War

After the murder of his messenger, Imam Ali summoned the leaders of his army. He specified for them their places. He mobilized the fighters for war. Then he gave them some moral instructions on virtue, mercy, and justice. He said to them: “O people, if you defeated them, do not finish off the wounded, do not kill the captives, do not follow those who turn back, do not seek those who retreat, do not disclose private organs, do not maim a killed one, do not violate an honor, do not approach their belongings except that which you find in their camps such as weapons, horses, mules, slaves, and bondmaids. Other than that is inheritance belongs to their inheritors according to Allah’s Book.”

A’isha rode her camel called Askar. She asked her men to give her a handsome of pebbles. She threw these pebbles against Imam Ali’s followers and said, ‘How ugly faces!’ A man from Imam Ali’s companions cried at her, ‘O A’isha, and you did not smite when you smote, but it was Satan who smote.’

She was the commander-in-chief. It was she who organized the troops and gave commands. Her troops aimed their arrows at Imam Ali’s camp. They killed some of his companions. After that, the Imam found no escape from fighting against them. He girded himself with his own sword and gave the standard to his son Muhammad[2] He said to al-Hasan and al-Husayn: “I have given the standard to your brother and left you due to your position with Allah’s Apostle.” Muhammad set off to the field of the battle with a firm determination. He sought success and victory, but the people showered him with their arrows from all directions.

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[1] Al-Tabari, vol. 5, p. 204.

[2] Muhammad bin Ali bin Abi Talib al-Hashimi, known as Ibn al-Hanafiya. His mother was Khawla al-Hanafiya, daughter of Ja‘far. Ibrahim bin al-Junayd has said: “We not know that there is anyone better and more accurate than Muhammad in narrating traditions on the authority of Ali.” Abu Na‘eem has said: “He (Muhammad) died in the year 80 A. H.” (This has been mentioned in the book) Tahdhib al-Kamal, p. 21.

Imam Ali attacked the people while he was carrying the standard in his left hand and showed in his right hand his sword Thul Faqar, with which he fought against the infidels and the polytheists, and with which today he fought against those who reneged their religion and deviated from Islam. The leading Muhajireen and Ansar surrounded him. All the enemies before them were like ashes on which the winds blow hard on a stormy day.

Al-Zubayr is killed

Imam Ali (a.s) went out unarmored among the troops and shouted at the top of his voice:

-Where is al-Zubayr?

Al-Zubayr walked towards him while he was heavily armed. When the Imam saw him, he embraced him and said:

-O Abu Abdullah, what has made you come here?

-I have come to avenge Uthman!

The Imam looked at him and asked:

-Avenge Uthman?

-Yes.

- May Allah kill whoever killed Uthman!

The Imam gently began talking with him and reminded him of his support to him, saying:

-I adjure you before Allah, O Zubayr! Did you know that you and Allah’s Apostle (a.s) passed by me, while he was leaning on your hand? Allah’s Apostle greeted and smiled at me. Then he turned and said to you: “O Zubayr, you will unjustly fight Ali!”

Al-Zubayr bowed his head. His face turned pale. His heart melted out of sorrow and regret. He felt remorse for what he had neglected. He said to the Imam:

-O Allah, yes!

-Then, why do you fight against me?

-I have forgotten it, by Allah! If I had known it, I would not have fought against you.[1]

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[1] Al-Imama wa al-Siyasa, vol. 1, p. 73.

-Return!

-How can I return while the misfortune has become great and the matter has become intense?

-Go back before that the disgrace and fire come together!

Al-Zubayr decided to withdraw from this discord, but he wanted to get rid of it peacefully. So he said to A’isha: “O mother of the faithful, by Allah, I did not take a situation, unless I knew where to put my foot except this one. I do not know whether I am coming forwards or going backwards!”

A’isha knew his hidden intention and what he wanted through his speech. She understood that he wanted to withdraw. She sneeringly said to him:

-O Abu Abdullah, you are afraid of the swords of the children of Abdul Muttalib.

This mockery played with his soul, and his wicked son Abdullah increased his upset and worry, and made him come back to the battlefield. He said to him:

-You were aware of your coming out, but when you saw the standards of (Ali) bin Abi Talib and knew that death is behind them, you have become cowardly.

His son accused him of weakness and cowardice which was a disgrace, abasement, and a defect. The father said:

-Woe unto you! I swore (by Allah) before him (Imam Ali) that I should not fight against him!

-Expiate your oath by setting free your slave Sarjas.

So he freed his slave[1] Then he wandered in the battlefield to show his bravery to A’isha and to his son. He wanted to show them that he paid no attention to death. He attacked the left wing of the Army. Then he returned and attacked the middle of the Army. Then he returned to his son and said to him: “Is the one who does so cowardly?”

Then he went to Wadi al-Siba’. Al-Ahnaf bin Qays and his people had been there. His people said to him: “This is al-Zubayr. He has passed.” And he said: “What shall I do to al-Zubayr? He has brought together two great groups of people and made them kill each other.” Some people from the tribe of Tamim followed him. Amr bin Jarmuz preceded them to him. Al-Zubayr stopped to perform the prayer and said to Amr: “Shall you lead me (in prayer)

------------------------------------------------------------- [1] Al-Tabari, Tarikh, vol. 5, p. 200.

or shall I lead you?” Al-Zubayr led him, and Amr bin Jarmuz killed him while praying.[1]

The end of al-Zubayr’s life was mixed with treachery, treason, and mutiny against the truth. Unfortunately, he had a brilliant past full of good deeds and merits. He was the leader of Hilf (alliance) al-Fudool whose slogan was supporting the oppressed. Then, what was the matter with him during that period of time? He turned away from Imam Ali and forgot the persecutions that he suffered. That was when Taym usurped his right for the first time, Adi for the second time, and Umayya for the third time. And then he (al-Zubayr) came to usurp his right. Unfortunately, al-Zubayr had such painful end though he had noble attitudes. Through his sword he removed the sadness from the face of Allah’s Apostle (a.s). After the Prophet (a.s) he stood beside Imam Ali. He protected his side and announced his merits and gave him precedence over others. So what made him rebel against the imam? Did Ali bin Abi Talib possess alone the Muslims’ properties? Did he save up something for himself and his family, that al-Zubayr might fight and mutiny against him?

A’isha is surrounded

Some Arab tribes regarded death as good and delicious for the sake of A’isha, so they offered sacrifices for her. They went too far in protecting and defending her. They are as follows:

Al-Azd

The tribe of al-Azd adored A’isha and sacrificed their lives for her, to the extent that they took her camel’s dung and smelt it. They said: “The smell of the dung of our mother’s camel is like musk.”[2] They hurried to defend her death-defying.

They surrounded her camel “Askar” and caught its bridle. A’isha was astonished and she asked:

-Who are you?

-We are al-Azd.

She began moving inside them the spirit of enthusiasm and she urged them to die for her, saying: “The free are patient. I still see that victory comes from the Banu Dhabba!”

These words kindled the fire of the revolt in themselves, and they rushed to death and fought severely for her sake.[3]

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[1] Murujj al-Dhahab, vol. 2, p. 247.

[2] Ibn al-Athir, Tarikh, vol. 3, p. 97.

[3] Ibid., vol. 2, p. 81.

Banu Dabba

Banu Dabba were from the mean and low Arabs. They had rude hearts and natures. Their souls were full of the bad customs and vices of the pre-Islamic era. They cheaply sacrificed their lives for A’isha. They surrounded her camel death-defying.

They stood steadfastly to the extent that their hands and heads were cut off. On that day, they used Uthman’s blood as a slogan for them.

Forty men from them were killed around A’isha’s camel. In this respect A’isha said: “My camel was standing until I lost the voices of Banu Dhabba.”

Banu Najiya

From among the tribes who were fond of A’isha was the Banu Najiya. They hurried to the field of death for her sake. They held the bridle of her camel, and she asked about them, and it was said to her: “We are the Banu Najiya.” She urged them and threw them in the flame of the war, saying: “Be patient, O Banu Najiya! I know that the qualities of Quraysh are available in you!”[1]

These are some of the tribes who offered many sacrifices for the sake of A’isha. Certainly, their mother (A’isha) deluded them and threw them into a sedition because of her ambitions and spites.

The Camel is killed

A violent battle took place between the two parties. The companions of Imam Ali (a.s) wanted to protect the Imam of the Muslims and the guardian of their Prophet, while the companions of A’isha wanted to protect their mother and to die for her that many of them were killed. Imam Ali (a.s) thought that the battle would not end as long as the camel was there. Accordingly, he summoned Ammar and Malik al-Ashtar. When they were present before him, he said to them: “Go and kill that camel, for the flame of the battle will not go out as long as it is alive! They have used it as a qibla(direction) for them.”

Malik al-Ashtar, Ammar, and some young men from Murad set off. A young man named Mu’ammar bin Abdillah[2] went to the camel. He hit it on the hock. The camel fell to the ground and cried in a way which none had ever heard.

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[1] Ibn al-Athir, Tarikh, vol. 2, p. 81.

[2] And it was said that someone other than him killed the camel. In another narration it was mentioned that Imam Ali summoned his son Muhammad bin al-Hanafiya. He gave him a spear and said to him: “Go and kill the camel with the spear.” He went, but the people came between him and the camel. So he came back and was unsuccessful. Then al-Hasan took the spear from his hand. He went to the camel and stabbed it.

A’isha’s companions scattered. The idol (the camel) for which they offered sacrifices was destroyed. Then, Imam Ali ordered the camel to be burnt and to be scattered into the air lest some of it should remain and the simple people might be fond of it. Having finished that, he said: “May Allah curse this animal! It is similar to the calf of the children of Israel!”

Then he looked at the ashes of the camel that the wind took. Then he recited this Qur’anic verse: “And look at your god to whose worship you kept (so long); we will certainly burn it, then we will certainly scatter it a (wide) scattering in the sea.”[1]

A’isha is pardoned

Imam Ali (a.s) received A’isha with kindness and pardoning. He sent to her brother Muhammad to ask her about her conditions. Muhammad went to her. He entered his hand into her howdah. She was afraid of him, so she shouted at him, saying:

-Who are you?

-The most hated one of your family to you!

She recognized him immediately. She said to him while her soul was full of hatred and malice towards him:

-The son of al-Khath‘amiyya?

-Yes, your dutiful brother!

-Undutiful!

She turned her face away from him. But he turned to her and asked her with kindness and leniency:

-Has anything abominable befallen you?

-An arrow that has not harmed me!

He removed the arrow from her. At the last part of the night, he led her camel and took her to Safiyya, daughter of al-Harith[2] in the house of Abdullah bin Khalaf al-Khaza’i[3] She stayed there for some days.

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[1] Qur’an, 20, 97.

[2] Safiya, daughter of al-Harith bin Talha. Her father was killed as infidel at the Battle of Badr. She was the wife of Abdullah bin Khalaf and was the mother of Talha al-Talhat. Al-Isaba, vol. 4, p. 346.

[3] Abdullah bin Khalaf bin As‘ad al-Khaza‘i was the father of Talha al-Talhat. Abu Umar has said: “I do not know that he had companionship (with the Prophet). He was

The Amnesty

Imam Ali gave a general amnesty to all of his enemies and opponents. As for A’isha, she asked the Imam to give security to her nephew Abdullah bin al-Zubayr, who was the bitterest enemy of the Imam. The Imam responded to her for that. Al-Hasan and al-Husayn talked to him about Marwan, and he gave security to and pardoned him. His caller called: “The wounded should not be finished off, those who turn back should not be chased, those who retreat should not be stabbed, those who lay down their weapons will be safe, and those who stay in their house will be safe.”

Then he gave security to those black and red, as al-Ya‘qubi says.[1] He did not punish any of his opponents. In this manner peace spread and tranquility included all the quarters of Basra.

A’isha is released

Imam Ali (a.s) sent Abdullah bin Abbas to A’isha to ask her to leave Basra for Medina, that she might stay in her house as Allah had commanded her. Abdullah bin Abbas asked permission to enter her house. But she refused to permit him. He came into her house without permission and took a pillow from her luggage and sat on it. She was angry with him and said to him: “By Allah, O Ibn Abbas, I have never seen (anyone) like you. You have entered our house and sat on our cushion without our permission.”

Abdullah bin Abbas said: “By Allah, it is not your house. Your house is that which Allah has commended you to stay in, but you did not do. Ameerul Mo'minin commands you to go back to your country which you had gone out of.”

She showed her hidden malice and hatred towards the Imam, saying:

-May Allah have mercy on the Commander of the Faithful, Umar bin al-Khattab.

-Yes, and this is the Commander of the faithful, Ali bin Abi Talib.

-I refuse! I refuse!

-Your refusal was but too short, and then you became in a state that you neither go nor come, and neither order nor prevent!

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the script of Umar bin al-Khattab over the Divan of al-Basrah. He was killed at the Battle of al-Jamal. He belonged to ‘Aa’isha’s party, and his brother Uthman was among the companions of Imam Ali.” Al-Isaba, vol. 2, p. 303.

[1] Al-Ya‘qubi, Tarikh, vol. 2, p. 159.

His words hurt her, and she wept. Then she said to him: “Yes, I will go back because the most abominable country to me is that in which you are!”

Ibn Abbas became excited by her speech, and he said to her: “By Allah, this is not to be our reward from you when we have regarded you as the mother of the believers and your father as truthful to them!”

She answered him with the silliest speech, saying: “Do you remind me of (the favor) of Allah’s Apostle?”

How far this speech is from faith! Had it not been for Allah’s Apostle, she would be nothing? Because of the Prophet (a.s), her star went high, and she had a reputation. Ibn Abbas said: “We remind you of him. If he had a position with you similar to his (the prophet) position with us, you would remind us of him (as favor)!”

Then he left her and went away. He told Imam Ali about his dialogue with her and her response to his speech. The Imam thanked him for that.[1] When A’isha decided to depart, Imam Ali supplied her with the best of supply and prepared for her a full caravan that lacked nothing. On the day when she was to travel, he, al-Hasan, and al-Husayn, came in to her. When the women saw the Imam, they cried and shouted before him. Safiya, the owner of the house, said to him: “O you who have killed the beloved ones! O you who have divided the communities! May Allah make your children lose you just as you have made the children of Abdullah orphans!”

The Imam answered her: “If I were the one who killed the beloved ones, then I would kill those who were in this house.” He indicated with his hand to a room where some of his enemies and opponents were hidden there. Those who were with the Imam wanted to attack them, but he prevented them from doing that. Then a speech took place between A’isha and the Imam. She said to him: “I want to stay with you, that I may go to fight against your enemy!” However, the Imam refused and commanded her to stay in the house where Allah’s Apostle had left her. If the Imam wanted the timely policy, he would respond to her for that. However, he was the source of piety and faith. He wanted to behave toward her according to the Islamic law, which makes it incumbent on woman to conform to her hijab and to educate her own soul and to set right her house; and she has at all no right to enter party affairs or political battles. At last, A’isha left Basra after she had filled its houses with lost orphans, sadness, tears, terrified Muslims, and murder everywhere. The number of the victims because of her was ten thousands; half of them was

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[1] Al-Iqd al-Farid, vol. 3, pp. 103-104.

from the companions of Imam Ali, and the other half was from her companions.[1] Through her rebellion against Imam Ali she destroyed the relationships among the Muslims, blew up the links of brotherhood the that Prophet had established, opened a door to discords and evil among the community of Muhammad (a.s). Besides, she paved the way for Mu’awiya and the Umayyads to mutiny against the Imam. She also paved the way to them to use Uthman’s blood as means to obtain government, to enslave, and abase the Muslims. The ulama of the Muslims have unanimously agreed on that those who made such mutiny were sinners, that they had no justification at all to do that. They have also described them as the oppressive. They have said that the religious duty required fighting against them according to this Qur’anic verse: “And if two parties of the believers quarrel, make peace between them. But if one of them acts wrongfully toward the other, fight that which acts wrongfully until it returns to Allah’s command.”[2] Abu Hanifa says: “No one ever fought against Ali, unless Ali was worthier of the truth than him. Were it not for what Ali followed among them, no one would know how to deal with the Muslims. Without doubt, Ali fought against Talha and al-Zubayr after they had paid homage to him and then they broke their homage. And at the Battle of al-Jamal, Ali treated them with justice. He was the most aware of Muslims, and the Sunna has decided to fight the men of oppression.”[3]

Ibn Hajar has said: “The people who took part in the Battles of al-Jamal and Siffin accused Ali of colluding with those who killed Uthman, while he was innocent of that and was far from it.” He added: “It is incumbent on the Imam to fight against the oppressive. The companions (of the Prophet) had unanimously agreed on him. He had not to fight against them unless he should send to them someone trustworthy, clever, and loyal. He should ask them about the reason why they had harbored malice against the Imam just as Ali did when he sent Abdullah bin Abbas to the Kharijites at al-Nahrawan.”[4]

Al-Huwayni has said: “Ali bin Abi Talib was a true Imam in respect of appointing him as a ruler. And those, who fought against him, were oppressive.”[5]

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[1] Al-Tabari, Tarikh, vol. 5, p. 224. It has been said that the number of the killed was more than that.

[2] Qur’an, 49, 9.

[3] Al-Khawarizmi, Manaqib Abu Hanifa, vol. 2, pp. 82-83.

[4] Al-Nawawi, Tuhfat al-Muhtajj, vol. 4, p. 110.

[5] Al-Irshad fi Usool al-I‘tiqad, p. 433.

The Islamic law requires the Imam of Muslims to fight against those who rebel against the religious authority, for their mutiny divides the unity of the Muslims and destroys their brotherhood.

Imam al-Hasan witnessed this terrible event, and it made him know the people’s hatred and spites toward his father. During that event, he was a unique hero and an experienced leader. He could urge the people to fight against the forces who mutinied against his father. With this point we will end our talk about the problem that took place in Basra that we may meet with him at Siffin.

blessing!”[1] The women went to their houses. Asma’ bint Umays stayed. The Prophet (a.s) asked her: “Who are you?”

“I am the one who will guard your daughter. The girl is in need of a woman at the night of her marriage. I will carry out her needs and affairs.”

The Prophet (a.s) thanked her for that, and went on supplicating for his daughter, saying: “I ask my Lord to protect you from the accursed Satan from before you, from behind you, from your right-hand side, and from your left-hand side.”

The Prophet (a.s) rose, closed the door with his own hand, and went a way. He especially supplicated for them and associated none in his supplicating for them until he came into his room.[2] This new house was founded in the second year A.H.[3] Time passed after the marriage of the Imam. The life was calm. Home life was always delightful. It was covered with love, ease, cooperation, simplicity and humbleness. Imam Ali helped his wife in her house affairs and needs. Accordingly, their life was the noblest model of high marriage ties.

During that happy period, Truthful Fatima, peace be on her, became pregnant. The Prophet (a.s) gave good news to her of giving birth to a male baby. That was when Umm al-Fadhl[4] went to him and asked him to explain her dream. “I

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[1] Kanz al-‘Ummal, vol. 7, p. 114.

[2] Al-Haythemi, Majjma‘, vol. 6, p. 207.

[3] In the book Tarikh al-Khamees, vol. 1, p. 407, it has been mentioned: “Ali got engaged to Fatima in Ramadan, the second year A. H. and married her in Dhi al-Hijja.” In his book Murujj al-Dhahab, vol. 2, p. 187, al-Mas‘udi has mentioned: “Ali married Fatima, peace be on her, a year A. H.” It was said that he married her at a time less than that. The Imam, peace be on him, was then twenty-one years and five months old. Fatima, the truthful, peace be on her, was fifteen years and five months old. This narration has also been mentioned by Ibn Hajar in his book al-Mawahib al-Laduniya, vol. 1, p. 257. In his book Murujj al-Dhahab, vol. 1, p. 403, al-Mas‘udi has mentioned: “(Fatimaa) al-Zahra’, peace be on her, was eighteen years old; and Ali, peace be on him, was fifteen years old.” This narration has also been mentioned in the book Tabaqat al-Sahaba, vol. 8, p. 13. In the book Bihar al-Anwar, vol. 10, p. 4, it has been mentioned: “Fatimaa was ten years old and she died at the age of eighteen.”

[4] Umm al-Fadhl was the wife of al-Abbas bin Abd al-Muttalib. Her name was Lubaba. She was the daughter of al-Harith al-Hilali. She was the first woman after Khadija, may Allah be pleased with her, to believe in Islam. She was the sister of Maymuna, the wife of the Prophet (a.s.). She was one of those who narrated traditions on the authority of the Prophet (a.s.). It has been mentioned in the books al-Isaba, vol. 4, p. 483 and al-Isti‘ab, vol. 4, p. 398: “The Prophet (a.s.) visited her and napped in her house.” She narrated many traditions on his authority. Umm al-Fadhl born al-Abbas six men the like of whom no women had born. They are al-Fadhl, by whose name she and her husband were called, ‘Abd al-Ilah al-Faqeeh, ‘Ubaydillah al-Faqeeh, Ma‘bad, Qatham, and ‘Abd al-Rahman. She also gave birth to a female baby called Umm Habiba.

saw one of your limbs falling in my house”, said she. “You have seen something good,” the Prophet (a.s) explained, “Fatima will give birth to a boy baby, and you will suckle him with the Milk of Qathem.[1]

The then Muslims and especially the Prophet (a.s) impatiently were waiting for the hour of Fatima’s giving birth. They were longing for the newborn child, that life might go well with Imam Ali (a.s) and his wife, and that happiness might cover them.

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[1] It has been mentioned in the book Tarikh al-Khamees, vol. 1, p. 418: “When al-Hasan, peace be on him, was born, Umm al-Fadhl suckled him.” In the book al-Isaba, vol. 4, p. 484, it has been mentioned: “Most surely the dream of which Umm al-Fadhl told (the Prophet), was before the birth of al-Husayn, peace be on him. When he was born, she suckled him.”

Chapter II: The Newborn Child

The Light of Imamate towered over the world from the houses which Allah has permitted to be exalted and that His name may be remembered in them. A good, pure branch came out of the great tree of the prophethood and Imamate. Through this branch Allah made exalted the entity of Islam, built the edifice of faith and made peace between two great parties.

The grandson of the Prophet (a.s), the master of the youths of the Garden, came to the world of existence in the month of Ramadan when the Qur’an was revealed. It was in the second or the third year of hijra.[1] The appearance of

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[1] Al-Isaba, vol. 1, p. 328. Al-Isti‘ab, vol. 1, p. 368. Al-Sayuti, Tarikh al-Khulafa’, p. 73. Al-Bustani, Da’irat al-Ma‘rif, vol. 7, p. 38. In these books it has been mentioned that he was born in the middle of the month of Ramadan, in the third year A. H. In the book Shadharat al-Dhahab, vol. 1, p. 10, it has been mentioned that his birth was on the fifth day of the month of Sha‘ban. This is a clear mistake. Perhaps, the author has meant Imam al-Husayn, peace be on him, who was born on the fifth day of the month of Sha‘ban. Some authors thought that he, peace be on him, was born in the second year A. H. In the book Mir’at al-‘Uqool, p. 390, it has been mentioned: “There is no contradiction in the dates of the birth. For each of them is based on a term in the principle of history other than the term on which the another is based. We can detail it in three terms: The first is that the beginning of the birth was in the month of Rabee‘ al-Awwal; that is because the emigration (of the Prophet) was in it. The companions (of the Prophet) depended on it until the year sixty A. H. The narration that al-Hasan was born in the second year A. H., it is based on this meaning. The second is that the beginning of the birth was in the month of Ramadan before the Month of Rabee‘ al-Awal when the emigration took place; that is because it is the beginning of the Hijri year. As for the narration that al-Hasan, peace be on him, was born in the third year A. H., it is based on this meaning. The third, which is the beginning of the birth was in the month of al-Muharram, is that which ‘Umar devised.”

As for the narration of the author of the book Mir’at al-Uqool, it removes the contradiction between the two statements. As for the report of the professor Fareed Wajjdi in his book Daa’irat al-Ma‘arif, vol. 3, p. 443, that the birth of al-Hasan, peace be on him, was six year before the emigration, it opposes the unanimous agreement of the historians. That is because Imam Ali, the Commander of the faithful, did not marry Fatima, the truthful one, before the emigration, as we have already explained. As for how Fatima, the truthful, gave birth to Imam al-Hasan, peace be on him, it has been mentioned in the book Tarikh al-Khamees, vol. 1, p. 470. That is when the hour of her giving birth came, Allah’s Apostle (a.s.) sent to her Asma‘, daughter of ‘Umays, and Umm Ayman, and they recited to her the Verse of al-Kursi and the two verses called al-Mu‘awadhatayn (chapters 113 and 114). Asma’ narrated, saying: “Fatima, peace be on him, was pregnant with al-Hasan, peace be on him, but I saw no blood of her. So I said: ‘Allah’s Apostle (a.s.) I have seen no blood of Fatima during her menstruation and her childbed.’ He (a.s.) said: ‘Did you not

Allah’s Apostle (a.s) was seen through the appearance of the newborn child. The Prophet’s merits and good qualities were present in him.

When the news of that Truthful Fatima gave birth to the blessed newborn child, waves of delight and rejoicing covered the heart of the Prophet (a.s). He hurried to the house of his daughter, the dearest one to him from among his children. He congratulated her on her blessed newborn child, congratulated his cousin Imam Ali, and gave the newborn child some of his noble qualities, whose scent covered the whole world. When the, Prophet (a.s) reached Imam Ali’s house, he called out: “O Asma’, give me my (grand) son!”

Asma’ hurried and handed him the baby warped in a yellow piece of cloth, so he said to her: “Did I not tell you not to wrap the newborn child with a yellow piece of cloth!”

The Prophet (a.s) cut off the baby’s navel and pressed the baby to his bosom. Then he raised his hands towards the heaven and invoked Allah for him, saying: “O Allah, I commend him and his offspring into Your protection from the accursed Satan!”[1]

Rites at the Birth of a Child

The Prophet (a.s) performed for his newborn child the ceremonies and rites, which are as follows:

1. The azan and the iqama

The Prophet (a.s) recited the azan in the baby’s right ear and the iqama in his left ear.[2] It has been mentioned in a tradition: “Most surely performing such a rite protects the child from the accursed Satan.”[3] The Prophet, the best one of Adam’s children (a.s) whispered wonderful words in the ear of his newborn child, that he might receive the world of existence through the highest thing

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know that Fatima was pure and purified? Her blood during her menstruation and her childbed is not seen.’” The period of her pregnancy with al-Hasan was six months. The author of the book al-Fusool al-Muhimma has mentioned something contrary to this narration. Accordingly, no baby other than him was born in six months and remained alive except ‘Isa, son of Maryam, peace be on him, just as the late al-Amini, may Allah have mercy on him, has mentioned in his book A‘yan al-Shi‘a, vol. 4, p. 3.

[1] Al-Bustani, Da’irat al-Ma‘arif, vol. 7, p. 38.

[2] Ahmed, Musnad, vol. 6, p. 391. Al-Turmidhi, Saheeh, vol. 1, p. 286. Abu Dawud, Saheeh, vol. 33, p. 214. It was said that he did not do that by himself; rather he ordered Asma’, daughter of Umays and Umm Salama to perform that an hour after the birth. This has been mentioned by al-Shiblanji’s Noor al-Absar, p. 107.

[3] Al-Jawahir, a Chapter on Marriage.

in it. The first words to knock on his ear were those of his grandfather, the Prophet (a.s), the cause of beings and master of creatures. These words were: “Allah is great! There is no god but Allah!”

With these words full of faith Allah’s Apostle (a.s) received his grandson. He planted them in the depth of his soul and with them he supplied his feelings and sentiments, that they might be a hymn in his life in this world.

2. The Name

The Prophet (a.s) turned to Imam Ali, who was happy and delighted, and asked him: “Have you given a name to the blessed child?”

“I do not want to precede you, O Allah’s Apostle,” replied the Imam.

The Prophet (a.s) said: “I do not want to precede my Lord!”

Some minutes later, the Revelation called out the Prophet (a.s) and carried to him the name from Allah, the Exalted. Gabriel said to him: “Name him Hasan!”[1]

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[1] In the book Tarikh al-Khamees, vol. 1, p. 470, it has been mentioned: “The one entrusted with the revelation, Gabriel, came down to the Prophet (a.s.) and said to him: ‘I am reciting to you your Lord’s words. He says to you: Ali is in the same position with respect to you as Aaron (Harun) was to Moses (Musa) except that there is no prophet after you.’ Therefore, name this (grand) son of yours by the name of Harun’s son.’ So the Prophet (a.s.) said: ‘What was the name of Harun’s son, O Gabriel? ‘Shibr,’ replied Gabriel. ‘Most surely, my language is Arabic,’ retorted the Prophet. ‘Name it al-Hasan,’ explained Gabriel. Accordingly, the Prophet (a.s.) did that.’” A narration similar to this has been reported by al-‘Amili, may Allah have mercy on him, in his book A‘yan al-Shi‘a. In the books Usd al-Ghaba and Tarikh al-Khamees, vol. 1, p. 470, it has been mentioned that the name al-Hasan was not known in the pre-Islamic period. In the book Tarikh al-Khamees it has been mentioned that Allah’s Apostle (a.s.) gave it this name after the seventh day of its birth. This narration is incorrect, for giving the name took place immediately after the birth according to the unanimous agreement of all the historians. In the books al-Isti‘ab, vol. 1, p. 368 and al-Adab al-Mufrad, p. 120, it has been mentioned that when al-Hasan, peace be on him, was born, Allah’s Apostle (a.s.) and said: “Show me my (grand) son! What have you named it?” “Harb,” they answered. “Rather, it is al-Hasan,” he (a.s.) retorted. When al-Husayn was born, he said: “Show me my (grand) son! What have you named it?” “Harb,” they answered. “Rather, it is al-Husayn,” he (a.s.) retorted. When the third grandson was born, he asked “What have you named it?” “Harb,” they answered. “Rather, it is al-Muhsin,” he (a.s.) retorted. Then he (a.s.) said: “I have given them names of Harun’s sons, Shubbar and Shubayr.” It could be said that this narration was fabricated. Firstly, the enmity between the Hashimites and Harb’s family is very clear. Therefore, why did the members of the House (Aal al-Bayt) approve of naming their children by the names of Harb, to whom belonged the Umayyads? Secondly, that the Prophet (a.s.) turned away from the name Harb is a sufficient proof of making Aal al-Bayt turn away from

Indeed, it was one of the best names. It is sufficient for the name to be beautiful and good is that the Wise Creator has chosen it. Its beautiful utterance might be a proof of its beautiful meaning.

3. Aqiqa[1]

Seven days after the birth, the Prophet (a.s) headed for the house of Imam Ali (a.s) that he might honor his grandson. He ordered a ram[2] to be sacrificed for his grandson and ordered a leg of it to be given to the midwife. His community has followed his deed after him.

4. Shaving the Hair

The Prophet (a.s) shaved the hair of his blessed grandson with his own hand. Then he silver as much as the weight of the cut hair to the poor.[3] Then he perfumed al-Hasan’s hair with al-khuluq[4] . Indeed, we have not seen affection

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giving such a name to al-Hasan, al-Husayn and al-Muhsin. Thirdly, al-Muhsin was not born during the lifetime of the Prophet (a.s.). These reasons indicate that the narration mentioned by the author of al-Isti‘ab is incorrect. In his book al-Musnad, Ahmed bin Hanbel, has reported on the authority of Ali, peace be on him, who said: “When al-Hasan was born, I gave him the name of my uncle al-Hamza. When al-Husayn was born, I gave him the name of my brother Ja‘far. So Allah’s Apostle (a.s.) summoned me and said: ‘Most surely, Allah has commanded me to change the names of these two (grandsons of mine).” Then he gave them the names of al-Hasan and al-Husayn.’” This narration is also weak, for Allah’s Apostle (a.s.) gave these names to his two grandsons after their birth. No one has mentioned what Ahmed has mentioned.

[1] It is among the most recommended acts. Some jurists have thought that it is obligatory. When the Prophet (a.s.) slaughtered the ram, he said: “In the name of Allah, this is the aqiqa of al-Hasan. O Allah, its flesh (i.e., the flesh of the sacrifice of the aqiqa) for his flesh, its blood for his blood, its bone for his bone, its hair for his hair, its skin for his skin. O Allah, let it be a protection of the family of Muhammed (a.s.).”

[2] Tarikh al-Khamees, vol. 1, p. 470. Mushkil al-Aathaar, vol. 1, p. 456. Al-Hulya, vol. 1, p. 116. Al-Turmidhi, Saheeh, vol. 1, p. 286. A‘yan al-Shi‘a, vol. 4, p. 108. In al-Shiblanji’s Noor al-Absar, al-Tahawi’s Mushkil al-Aathaar, vol. 1, p. 456, and al-Hakim’s Mustadrak, vol. 1, p. 237, it has been mentioned that the Prophet (a.s.) offered two sacrifices on behalf of al-Hasan and two on behalf of al-Husayn. This narration is weak, for Shams al-Deen al-Dhahabi has criticized it in his book Talkhees al-Mustadrak. He has said: “Firstly, Sawar, the reporter of the narration, is weak in reporting traditions. Secondly, the leading jurists have mentioned that only one sacrifice should be offered.”

[3] Tarikh al-Khamees, vol. 1, p. 470. Noor al-Absar, p. 107. Al-Turmidhi, Saheeh, vol. 1, p. 286. In them it has been mentioned that the weigh of al-Hasan’s hair was a dirham and some.

[4] Al-khuluq is a perfume composed of saffron and other things. In the book al-Bihar, vol. 10, p. 68 it has been mentioned that the people in the pre-Islamic period used to put blood on the child’s hair, so the Prophet (a.s.) said: “(Putting ) blood (on the

and kindness similar to that (of the Prophet toward his grandson).

5. Circumcision

The Prophet (a.s) ordered his grandson to be circumcised on the seventh day of his birth.[1] Circumcising a male baby at that time was good and it made a male child purer.[2]

6. His kunya (surname)

The Prophet (a.s) gave him the kunya of Abu Muhammad.[3] Al-Hasan had no kunya other than this. With this deed all the rites of birth the Prophet (a.s) performed for his eldest son ended.

His Nicknames

Al-Hasan (a.s) was given the nicknames of al-Sibt (the grandson), al-Zakiy (the pure), al-Mujjtaba (the chosen), al-Sayyid (the master), and al-Taqiy (the pious).

His Features

As for his features, they were similar to that of his grandfather the Prophet (a.s). Anas bin Malik said: “No one was more similar to the Prophet than al-Hasan bin Ali.”[4] he traditionists have mentioned al-Hasan’s form, which was

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child’s hair) was among the acts of those who lived before Islam.” He prevented Asma’ from doing that.

[1] Noor al-Absar, p. 108.

[2] Jawahir al-Ahkam, Chapter on Marriage. In it, it has been mentioned that Allah’s Apostle (a.s.) has said: “Circumcise your male babies on the seventh day of birth. For it is the best, purest, and quickest (of all deeds) in making flesh grow, and for the earth becomes impure for forty days due to the urine of those uncircumcised.”

[3] Usd al-Ghaba, vol. 1, p. 9. A kunya is the name by which an Arab is usually referred to and which refers to him or her as the father or mother of someone, usually his or her eldest son. It is among the rites of birth. It has been narrated on the authority of Imam Muhammed al-Baqir, peace be on him, who has said: “We give kunyas to our children during their childhood for fear that nicknames may be given to them.”

[4] Fada’il al-Sahaba, p. 166. In his book al-Saheeh, vol. 2, p. 307, al-Turmidhi has mentioned on the authority of Ali, peace be on him, who has said: “Al-Hasan was like Allah’s Apostle (a.s.) from his head to his chest, while al-Husayn was like him from his chest to his feet.” In the book al-Isaba it has been mentioned on the authority of al-Bahi, who has said: “We held a discussion about who was from among his family like him. Then Abdullah bin al-Zubayr came in to us and said: ‘I will tell you about who was from among his family similar to him and the most lovable to him; he is al-Hasan bin Ali.’” This narration has been narrated by al-Haythemi in his book al-Majjma‘, vol. 9, p. 175. In the book al-Mihbar, p. 469, it has been mentioned that Fatima, peace be on her, was dancing her child al-Hasan and saying to it: “I swear by my father, you are similar to my father and not to Ali.”

similar to that of his grandfather (a.s). They have said: “He was white with black eyes. He had long, thick hair. His limbs were great. His shoulders were wide. His hair was curly and his beard was thick. His neck was as white as silver.”[1] These features are similar to those of the Prophet (a.s) according to the features the narrators have mentioned. Al-Hasan was similar to his grandfather in form; likewise, he was similar to him in his noble moral traits.[2]

The Prophet (a.s) saw that his grandson al-Hasan was a copy of him. He was similar to him in manner and high soul. He was a firebrand of his brilliance. He would guide his community after him to the way of the truth and direct people to the straight path. The Prophet (a.s) came to know that al-Hasan would achieve all his ideal aims in life. So he poured onto him a ray from his great soul. He took great care of him and honored him. He poured onto him love and kindness since his birth and childhood. In detail we will deal with all kinds of care and honor issued from the Prophet (a.s) toward al-Hasan during his childhood and youth.

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  [1] Tarikh al-Khamees, vol. 1, p. 171. In his book Da’irat al-Ma‘arif, vol. 7, p. 38, al-Bustani has mentioned some of these features.

[2] Al-Ya‘qubi, Tarikh, vol. 2, p. 201. In his book Ihya’ al-Uloom, al-Ghazali has mentioned: Allah’s Apostle (a.s.) said to al-Hasan: ‘You are similar to me in form and manner.’”

Chapter III: Cleverness and Genius

Without doubt, righteous education plays an important role in forming the child and in developing his or her mental faculties. Likewise, the parents’ conduct has a great effect on developing their children’s cleverness and general behavior. All these vital elements were available to al-Hasan (a.s) during his childhood. The Prophet (a.s) took great care of educating his grandson and gave him his noble qualities. Imam Ali, the Commander of the faithful (a.s) supplied him with his wise maxims and ideals. Fatima, the principal of all women, planted in her son virtue and perfection. Accordingly, al-Hasan’s childhood was high and a model of human perfection, a title of highness and education, a symbol of cleverness and genius.

Some psychologists believe that the child greatly imitates others in habits, mental and moral qualities, the general attitude he or she takes toward others, the general viewpoint through which he or she ponders on life or work. Sometimes imitation is conscious and deliberate; however, in most cases, it is unconscious. So when the child imitates educated people, he or she will follow their ethics and sentiments. In the first place this effect is an imitation, but it quickly becomes a habit; the habit is a second nature. The imitation is one of the two ways through which individual qualities are acquired and the personal manners are formed.[1]

According to this viewpoint, Imam al-Hasan (a.s) was the first person in his mental and moral qualities, for he grew up in the House of the Revelation and was brought up in the School of the monotheism. Moreover, he saw his grandfather, who was the most perfect person in the world, always build an edifice for justice, virtue, and perfection. He encompassed people with his noble moral traits, gathered them around the word of Oneness (of Allah). That impressed al-Hasan, the Prophet’s grandson, and he followed the deeds of his grandfather in advising and guiding the people. During their childhood, al-Hasan and al-Husayn (a.s) passed by an old man. The old man could not perform the ritual ablution well. So their high soul and their kindness did not let them leave the old man ignorant of performing the ritual ablution well. They made an informal dispute and they said to each other: “You do not perform the ritual ablution well!” Then they calmly turned to the old man and appointed him as an arbitrator between them. They said to him: “O Sheikh

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[1] Mandir, Psychology in Life.

(i.e., an old man), each of us will perform the ritual ablution before you, and you decide which of the two ablutions is better.” They performed the ablution before him, and he carefully considered it. Accordingly, the old man paid attention to his mistake without any disdain, and then he said to them: “My masters, you both perform the ritual ablution well. However, I am an ignorant old man. I do not perform the ablution well. I have learned it from you and repented at your hands!”[1]

This deed clearly shows us that the Prophet (a.s) guided the people through sound ways and noble moral traits. This way impressed al-Hasan (a.s) during his childhood, to the extent that it became among his qualities and natures.

Some psychologists believe that individual manner is inherited, that it has an important effect on forming man’s ethics, and that it is not less in importance than imitation. Heksil says: “All effects and qualities of the organic being belong to heredity or to environment. Hereditary formation determines the bounds of that which is possible. And the environment decides that this possibility will be achieved. Therefore, the hereditary formation is mere the ability to react with any environment through a special way.”

Jinjiz has confirmed this theory, saying: “Everyone has hidden hereditary forces, but the appearance of each of them depends on the circumstances surrounding these forces during their growth.”

The rule of heredity decides that Imam al-Hasan (a.s) was on top of those who got this phenomenon. He inherited the spiritual forces and the great, reformative wealth of his grandfather (a.s). Besides, the righteous environment his family and the good, righteous Muslims created had an influence on him.

Due to his heredity, Imam al-Hasan (a.s) got cleverness and high reflection that none had got. The narrators have reported traditions on his early genius, saying: “Al-Hasan memorized all things he read. He attended the meetings of his grandfather (a.s) and memorized the Revelation. Then he went to his mother and told her about it. She told Imam Ali (a.s) and he admired that and asked her:

“From where have you brought this (revelation)?”

“From your son, al-Hasan!’”

Imam Ali (a.s) hid himself in a corner of the house, that he might listen to his son. As usual al-Hasan came and told his mother about the verses of the

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[1] Bihar al-Anwar, vol. 10, p. 89.

revelation he had memorized. He was unable to speak, so his mother asked him: “O my little son, why are you unable to speak?”

“Mother, do not be astonished at what has befallen me,” replied al-Hasan, “for the Most High (Allah) looks after me.”[1]

This attitude is a proof of al-Hasan’s great cleverness through which he saw the distant and unknown things.

His Memorizing of Traditions

Though al-Hasan (a.s) was four years old, he memorized many traditions he heard from his grandfather (a.s). We will mention some traditions he narrated from his grandfather:

1. He (a.s) has said: “Allah’s Apostle (a.s) taught me some words to say during the (prayer of al-Witr): ‘O Allah, guide me through him whom You guided! Make me well through him You made well! Look after me through him after whom You looked! Bless that which You have given to me! Protect me from the evil of that which You have decreed! You decree, and none decrees against You. (The one) whom You support is not abased, Blessed and Most High You are, O Lord!”[2]

2.Umar bin Ma’mun narrated, saying: “I have heard al-Hasan, son of Ali (a.s) say: ‘Whoever offers the morning prayer and sits in his place of praying until the sun rises shall have a veil from the Fire.” Or he said: “A curtain from the Fire.”[3]

3. A companion of his asked him: “What do you remember of Allah’s Apostle (a.s)?” He (a.s) replied: “I took one of the dates given as alms. I put it into my mouth. He (the Prophet) took it out (of my mouth). So I asked him: ‘What is the matter with this date?’ ‘It is not lawful for us, Muhammad’s family, to take something given as alms.”[4]

4. He (a.s) was asked about what he heard from Allah’s Apostle (a.s) and he replied: “I heard him saying to some man: “Leave that which fills you with doubt for that which does not fill you with doubt. That is because evil is

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[1] Ibn Shahrashub, al-Manaqib, vol. 2, p. 148. Bihar al-Anwar, vol. 10, p. 93.

[2] Al-Turmidhi, Saheeh, vol. 1, p. 93. Ibn ‘Asakir, Tarikh, vol. 1, p. 20. Al-Hakim, Mustadrak, vol. 3, p. 172.

[3] Usd al-Ghaba, vol. 2, p. 11.

[4] Ibid. It is forbidden for Aal al-Bayt to take the obligatory alms such as Zakat and Zakat al-Fitra, and not the permissible alms.

suspicion, and good is tranquility.”[1]

5. He (a.s) related to his companions about the ethics and behavior of his grandfather, the Prophet (a.s). He said to them: “When someone asked Allah’s Apostle (a.s) to grant his need, he responded to him with nothing except through granting it or through some soft words.”

6. He (a.s) has said: “I heard Allah’s Apostle (a.s) saying, “Call out the master of the Arabs (Imam Ali).” So A’isha asked him: “Are you not the master of the Arabs?” “I am the master of Adam’s children,” he replied, “and Ali is the master of the Arabs.” Imam Ali was summoned. When he was before him, he sent for the Ansar. When they stood before him, he said to them: “O people of Ansar, shall I show you a thing, if you keep to it, you will never go astray?” “Yes, O Allah’s Apostle (a.s)” they replied. So he said: “This is Ali; therefore, love him for the sake of the love for me, and honor him for the sake of honoring me. It is Gabriel that has told me from Allah, the great and Almighty, about what I told you.”[2]

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[1] Al-Ya‘qubi, Tarikh, vol. 2, p. 20. In his book al-Musnad, vol. 1, p. 200, Ahmed has mentioned: “He (al-Hasan), peace be on him, said: ‘I heard Allah’s Apostle (a.s.) say: ‘Leave that which fills you with doubt for that which does not fill you with doubt. That is because truthfulness is tranquility; and lying is suspicion.’”

[2] Sheikh Muhammed Habeebullah al-Shanqeeti, Hayat Ali Bin Abi Talib, p. 83. In his book al-Tasawuf al-Islami, vol. 1, p. 274, Dr. Zaki Mubarak has explained the criticisms for the faith of the Sufis in the master of the prophets, Muhammed (a.s.). He has said: “It is an act of good to say that the Sufis, in respect of this excess, have depended on the tradition: ‘I am the master of the prophets.’ The scholars have doubted the tradition. In his book entitled Kashf al-Khafa’ wa al-Iltibas ‘amma ishtehra mina al-Ahadith ‘alaa Alsunat al-Naas, al-‘Ajjluni has mentioned that al-Hasan bin Ali narrated on the authority of the Prophet (a.s.) who said: ‘Call out the master of the Arabs.’ He meant Ali. So Aa’isha asked him: ‘Are you not the master of the Arabs.’ And he replied: ‘I am the master of Adam’s children, and Ali is the master of the Arabs.’ Then al-‘Ajjluni has related to us that al-Dhahabi inclines to say that this tradition is fabricated.’” I (the author) say that what Dr. Zaki Mubarak has stated in respect of the faith of the Sufis does not manifest itself clearly. I (the author) will explain the statement as follows: “The Sufis are distinguished from the rest of the Islamic sects by their cleaving to two sides. The first side is that there is a primary specification, which is the junction of the specifications; and which is called the first reason and the first issued, according to the terms of the ancient philosophers. In respect of that they have depended on the philosophical proofs of which are is that nothing issues from the One except the one. The second side is that they have applied the first reason and the first issued on the Ahmedi, sacred reality. Through this application they have turned away from the philosophers. Their proofs of that are some traditions such as I am the master of people. Were it not for me, the worlds were not created. I am a prophet; and Adam is between the water and the clay. There are other traditions indicating their purpose in the manner of a rational proof. The Sufis were Sufis due to their cleaving to the first viewpoint in which the

The jurists and the traditionists have narrated many traditions al-Hasan (a.s) heard from Allah’s Apostle (a.s) in respect of the precepts of the Islamic law. All these traditions are proofs of al-Hasan’s cleverness, genius, and knowledge. If someone carefully considers al-Hasan’s childhood, he will admire and sanctify it. That is because it was full of the signs of perfection, virtue, cleverness, and high education that none had, as we think.

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philosophers believed. So Dr. Zaki Mubarak had not to say that the Sufis had taken their faith from the traditions. It was incumbent on him to explain that they had depended on the traditions to apply the first reason and the first issued to the Ahmedi reality. It was appropriate for him to deal with the Sufis in respect of the first side and to explain why the (religious) scholars doubted the tradition (I am the master of people). He had to say that the tradition was weak due to the weakness of the narrator or due to the fact that the Sufis depended on it.

Chapter IV: Honor and Laudation

Allah’s Holy Book has lauded the excellence of the members of the Ahlul Bayt; and Allah’s Apostle (a.s) honored them. He joined them to the Holy Qur’an. He has made it incumbent on the community to show affection and love for them. It is necessary for us to quote some verses and traditions in respect of the Ahlul Bayt, peace be on them. That is because they strongly related to our research and show us the great importance and high position of Imam al-Hasan (a.s). We will mention that for readers as follows:

The Holy Qur’an

Allah’s Great Book that Falsehood shall not come to it from before it nor from behind it, has mentioned the excellence and position of the Ahlul Bayt with Allah. It is sufficient for us to mention some verses:

1. The Verse of Love (al-Mawadda)

Allah has made it obligatory on Muslims to show love toward Ahlul Bayt, peace be on them. He has said that in the Qur’an: “I do not ask of you any reward for it except love for (my) kin.”[1] Ibn Abbas has narrated, saying: “When this verse was revealed, a Muslim asked: ‘O Allah’s Apostle, who are your kin whom you have ordered us to obey?’ He (a.s) replied: ‘Ali, Fatima, and her two sons.’”[2] Abu Na‘eem has narrated on the authority of Jabir, who said: “An Arab of the desert came to the Prophet (a.s) and said: ‘O Muhammad, show me Islam.’ The Prophet said: ‘Bear witness that there is no god but Allah, the One with out partner, and that Muhammad is His servant and Apostle.’ The Arab of the desert asked: ‘Will you ask of me any reward for it?’ ‘No,’ replied the Prophet, ‘except love for the kin.’ ‘My kin or your kin?’ asked the man. ‘My kin,’ retorted the Prophet. ‘Stretch out (your hand) that I may pledge allegiance to you,’ said the Arab, ‘Allah’s curse by upon him who does not love you and your kin.’ ‘Amen!’ said the Prophet (a.s).”[3] Imam al-Hasan (a.s) has declared that he was among those meant by the verse. He (a.s) has mentioned that during one of his sermons: “I am amongAhlul Bayt whom Allah has made obligatory on Muslims the love to them. He,

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[1] Qur’an, 42, 23.

[2] Al-Fakhr al-Razi, Tafseer, vol. 7, p. 406. Al-Durr al-Manthur, vol. 7, p. 7. Al-Nisaburi, Tafseer. Ibn Jareer al-Tabari, Tafseer, vol. 5, p. 16. Al-Kashif. Al-Sawa‘iq al-Muhriqa, p. 102. Dhakha‘ir al-Uqba, p. 25. Noor al-Absar, p. 100.

[3] Hulyat al-Awliya, vol. 3, p. 201.

the Blessed and Most High, has said: I do not ask of you any reward for it except love for (my) kin; and whoever earns good, We will give him more of good. Therefore, earning good is showing love for us, Ahlul Bayt.”[1]

Imam al-Shafi‘i has referred to the meaning of this verse, saying:

O Family of Allah’s Messenger, love for you is a religious duty Allah has revealed in the Qur’an.

Al-Fakhr al-Razi has said: “If this (verse) has been established (that it was revealed in respect of Ali, Fatima, and her two sons), then they must be singled out with great magnification. Many verses are proofs on that. The first is these words of Him, the Exalted: except love for (my) kin. The sense of the proof of this is the first part of the verse. It is that which He has already mentioned that the affair of the family of Muhammad (a.s) returns to him. So all those whose affair strongly and perfectly returned to him were theAal (the family). Without doubt, the relationship between Fatima, Ali, al-Hasan, and al-Husayn and Allah’s Apostle (a.s) was the strongest of all relationships. This is well known through the traditions ensured by many narrations. Therefore, they must be al-Aal (the family). The second, without doubt, the Prophet (a.s) showed love for Fatima, peace be on her. He (a.s) said: ‘Fatima is a part from me. What hurts her hurts me.’ It has been established through the traditions ensured by many lines of transmission that Muhammad (a.s) showed love for Ali, al-Hasan, and al-Husayn, peace be on them. If that has been established, then it is obligatory on the community to do the same. That is due to these words of Him, the Exalted: “And follow him so that you may walk in the right way.[2] ” And due to these words of Him, the exalted: “Therefore, let those beware who go against his order.”[3] And due to these words of Him, the exalted: “Say: If you love me, then follow me, Allah will love you.”[4] And due to these words of Him, the exalted: “Certainly you have in Allah’s Apostle an excellent example.”[5] The third is that the supplication for al-Aal (the Prophet’s family) is a great position. For this reason the supplication is regarded as the end of al-tashahud in prayer; that is his words: “O Allah, bless Muhammad and the family of Muhammad, and have mercy on

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[1] Al-Hakim, Mustadrak, vol. 3, p. 172. Majjma‘ al-Zawa’id, vol. 9, p. 146. al-Sawa‘iq al-Muhriqa, p. 101. Majjma‘ al-Bayan fi Tafseer Surat al-Shura, vol. 9, p. 29.

[2] Qur’an, 7, 158.

[3] Ibid., 24, 63.

[4] Ibid., 3, 31.

[5] Ibid., 33, 21.

Muhammad and the family of Muhammad! None has such magnification except the Ahlul Bayt (a.s).”[1]

Most surely, showing love for Ahlul Bayt is among the most important Islamic and religious duties, for through it one can pay the reward of the message, make relationship with the Prophet (a.s) and thank him for the sufferings he met for saving Muslims from polytheism and worshipping the idols. Therefore, it is incumbent on the community to follow his family, and to show respect and love for them.

2. The Verse of Purification (Tattheer)

Among Allah’s clear verses indicating that Ahlul Baytwere protected from sins, purified from deviation and offenses is the verse of Tattheer, in which Allah, the Most High, has said: “Allah only desires to keep away the uncleanness from you, O people of the House and to purify a (thorough) purifying.”[2] The verse clearly indicates that Ahlul Bayt were protected from sins. The research on the verse has many sides:

The Verse is a Proof on the Protection from Sins

To conclude through the verse that Ahlul Bayt are protected from sins is that Allah, the Most High, has limited the intention of keeping away the uncleanness (sins) with the word innama (only), which is the strongest of all the determiners. Besides, there is al (the) in the predicate, and the repetition of the word tahara (purity). According to Arabic grammar, this is a proof of the determination and the specialization. It is well known that it is impossible for the intended things to oppose the intention of Allah, the Exalted, (due to the verse): His command, when He intends anything, is only to say to it: Be, so it is.[3] So through the verse we can conclude that Ahlul Bayt are protected from sins and acts of disobedience.

The People meant by the Verse

The reliable narrators have unanimously agreed that the verse was revealed in respect of Allah’s Apostle (a.s) Imam Ali, the Commander of the faithful (a.s) Fatima, al-Hasan, and al-Husayn, peace be on them. None associated with them in this excellence.[4] Al-Hakim has narrated on the authority of Umm

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[1] Al-Razi, Tafseer.

[2] Qur’an, 33, 33.

[3] Ibid., 36, 82.

[4] al-Fakhr, Tafseer, vol. 6, p. 783. Al-Nisaburi, Tafseer. Muslim, Saheeh, vol. 2, p. 331. Al-Khasa’is al-Kubra, vol. 2, p. 264. Al-Riyad al-Nadira, vol. 2, p. 188. Al-Nisa’i, Khasa’is. Ibn Jareer, Tafseer, vol. 22, p. 5. Imam Ahmed Ibn Hanbal, Musnad, vol. 4, p. 107. Al-Bayqahi, Sunan, vol. 2, p. 150. Mushkil al-Aathaar, vol. 1, p. 334.


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