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Chapter 5: Hazrat Fatima (S.A): An Ideal Woman

HAZRAT FATIMA (S.A) AS AN EXAMPLE FOR ALL WOMEN

For man, the Prophet, Hazrat Mohammad (S.A.W.W), was a perfect example to be followed in all matters of this life.

Allah calls him in the Qur'an "Uswatun Hasana" (CH 33 V 21) or a perfect example. For the Muslim women Hazrat Fatima (S.A) was the perfect example; for says the Prophet (S.A.W.W), 'The best of your men is Ali Ibn Abu Talib and the best of your women is Fatima Bint Muhammad."

This idea is also found in the famous Sunni book "Mustadrak" (the writer was Malik Naishapuri) which reports the Prophet (S.A.W.W) addressing Hazrat Fatima (S.A) as "The leader of the Women of the World, this Ummah and the believing women."

Though she lived a very short life of only eighteen years (some say she lived for twenty eight years) yet she left behind her, excellent examples for Muslim women to follow and thereby lead a pure life.

HAZRAT FATIMA (S.A) AS A DAUGHTER

Of all the children of the Prophet born from Hazrat Khadija, she was the only child to survive. At the time of her mother's death she was only five years.

But she was a great help to her father She comforted him when the whole world was against him. She helped him clean himself for the dirt the enemies of Islam had thrown on him When these enemies hurt him and blood was flowing from his wounds, she would dress these wounds.

The care and comfort that this little girl of not even nine gave to her father made him call her "Umm Abiha" or the "Mother of your Father."

Normally, once a girl is married, she thinks very little of her parents. But this was not so with Hazrat Fatima (S.A). Whereas she was the best mother to her children UK! the best wife to her husband, she remained a very devoted daughter to her father.

The Prophet also married other women and had another child, Hazrat Ibrahim from Maria Kibtia. He was a good husband to them and a good father to Ibrahim But his love for his daughter Fatima remained as before.

Examples are given below to show how the daughter and the father continued to love each other although times changed.

When the battle of Ohad took place, Hazrat i attma (S.A) was already a married woman. But when she heard that her father was wounded, she hurried to the battle field She noticed that the Prophet's forehead had been badly cut.

his tooth broken and his face covered with blood. She cleaned his face and dressed the wounds with ash obtained by burning a piece of rope. As for the Prophet (S.-YW.W), he visited her everyday.

Whenever he went out of Medina, he would visit her the last and upon coming back he would visit her first Tabari, the famous Sunni historian, reports Abu-Thalabah as saying, "Everytime the Prophet of Allah came back from a journey, or a war, he would go to the Mosque. There he would pray two-Rakah prayers. Then he would go to Fatima (S.A) and then he would visit his wives."

He loved her to call him "Father". When the verses of Qur'an saying "Do not call the Prophet (S.A.W.W) like you call each other", was revealed, she started calling him ""Messenger of Allah".

The Prophet then said, "Fatima, this verse is not for you and your family, for you are from me and I am from you Call me Father; it surely is better for my heart and more pleasant to Allah."

HAZRAT FATIMA (S.A) AS A HOUSEWIFE

She was an excellent wife to Imam Ali (A.S) and he A as an excellent husband to her. Imam All himself is reported to have said, "By Allah. 1 never made Fatima S A) angry or forced her to do something she did not like 10 do up to the day she died. Nor did she ever make me angry or disobeyed me. In fact, when I looked at her, worries and sadness would get out of me."

Hazrat Fatima (S.A) had taken upon herself to do all the work inside the house whereas Imam Ali (A.S) was doing all outside the house work such as working to earn the bread for his family. She worked very hard. She carried water in waterskin so often that the weight left marks on her body.

To make bread, she ground barley with her handmill so much that her hands were sore and often bled She swept her house and made cooking fire herself till her clothes became dark. When she was given a maid, called Fizza, to help her, she used her services only on every alternate day.

Imam Ali (A.S) would, from time to time, help her with doing the housework. Once, the Prophet (S.A.W.W) paid Hazrat Fatima (S.A) a visit. He saw her and Imam Ali (A.S) working at the grinding stone.

The Prophet (S.A.W.W) asked, "Whom among you should I relieve from this work?" Imam AH (A.S) suggested that Hazrat Tatima (S.A) he relieved as she was already tired She therefore left her share of work to the Prophet (S.A.W.W) who joined Imam Ali (A.S) to complete the job of rinding barley.

Sometimes the Prophet's beloved companions, too, would offer their services to her. It is reported that one day Bilal, the Muazzin of the Prophet, went to the Mosque late. The Prophet asked him why he was late.

Bilal said, "I passed by Fatima's house and found her working on her handmill. Hasan was crying beside her. I offered to help her either at the mill or by taking care of Hasan. She preferred to take care of Hasan so I helped her grinding. That's why I m late."

The Prophet was pleased with Bilal and he prayed for Bilal saying, '"You showed mercy on her; may Allah have mercy on you.”

Although her life was hard it was peaceful The family lived a life of satisfaction and happiness. Imam Ali (AS) remembered this life for so long as he lived. On the death of Hazrat Fatima (S.A) Imam Ali (A.S) said, "She was the everlasting soul of paradise.

Her sweet smell is in my heart and soul, even though she is no more with me."

FATIMA (S.A) AS A MOTHER

In her short life, she had four childien: Imam Hasan (A.S), Imam Husain (A.S), Hazrat Zainab (A.S) and Um-Kulthum (AS). Her fifth child, Mohsin, died at the time of birth, just a few days before she passed away from this world. But in those few years she was a perfect mother.

She gave her children the best upbringing that made them all be the best people in the world. Besides teaching them how to spend their entire lives in the way of Allah, she also taught them to develop an excellent character.

She brought them up with love and kindness but also prepared them to face the hardship of life.

Asma Binti Umays reports that one day the Prophet (S.A.W.W.) came to Hazrat Fatima's house and inquired for Imam Hasan (A.S) and Imam Husain (A.S). As they were not home, she said, "Today morning, when they woke up there was no food to give to them.

Ali therefore took them with him so that they do not remain at home crying for food." The Prophet (S.A.W.W) went where the two children were.

Imam Ali left the children under the care of the Prophet (S.A.W.W) and went to fetch water for a Jew who paid him with one piece of date for every pail of water he drew from the well Having collected a handful of dates they all returned home to share it with Hazrat Fatima. Such was the training that the children of Hazrat Fatima received.

It is not surprising that Hazrat Zainab and Um-Kulthum were the most educated persons in the knowledge of Islam and Qur'an. Hazrat Fatima herself taught her daughters for as long as she lived.

Hazrat Zainab and Um-Kulthum were scholars of their times. Many authentic "Ahadith" have been quoted from them.

Chapter 6: Hazrat Fatima's Character and Personality

Nothing is harder for human being than to describe the character of Ha/rat Fatima (S.A), This is because she was a special creation of Allah and was perfect in every way. The Prophet used to say that Fatima is Houri of Paradise but in human form. She has been praised by Allah in the Holy Quran in the following verse:

"And Allah wished to keep you away from uncleanliness, you members of the family and to make you pure and spotless.”(33:33)

How can any one then describe the character of such a great person? One of the ways of doing this is to turn to another pure person in her family and use his words to explain about her So we turn to Imam Jaffer Sadiq (A.S) who has described Hazrat Fatima's character in terms of nine names by which she is known in presence of Allah.

These names and what they tell us about her charater are described in the following paragraphs.

SIDDIQA (The truthful one)

This title was given to her by the Prophet, Hazrat Muhammad (S A.W.W) It is reported that the Prophet (S. A.W.W) said to Imam All (A.S), "Oh All, you have three things which none has, not even me You have me as your father- in law, and my father - in law was not like me.

“You have, as your wife, SIDDIQA my daughter, none of my wives is like her “You have as your sons Hasan and Husain; I have no sons who are like them.

"Bu you are from me and I am from you."

Once Mufazzal B. Omar asked the sixth Imam, Hazrat Jaffer Sadiq (A.S) as to who gave "Ghusl Mayyif (the bath given to the dead) to Hazrat Fatima (S.A). The Imam replied, "Amir Al Momineen (AH A.S) the Imam added, "... for Fatima (S.A) was a SIDDIQA and no one could give her this bath except a 'SIDDIQ, like Mariam (another SIDDIQA) was given her 'Ghusl Mayyit' by Issa (another SIDDIQ)."

Hazrat Fatima was so truthful that whatever she said became the TRUTH! Once, on a day before IDD, her sons Hasan (A.S) and Husain (A.S) asked her if they could have new clothes for IDD. She told them that their dress was with the dressmaker.

Allah sent the Archangel Gibrael to Hazrat Fatima's house with two pairs of gowns from Paradise with the instructions that Gibrael introduce himself as a dressmaker.

MUBAREKAH (The Blessed One)

Indeed, she was the greatest blessing of Allah to the Prophet (S.A.W.W) and to Islam itself. Allah himself confirms this in "Sura-Kauthar"(chapter 108) . Indeed the progeny of the Prophet (S.A.W.W) was brought through her.

According to the famous Sunni scholar Taban, the Prophet himself used to say, "Allah made the offspring of every Prophet (S.A.W.W) through that Prophet's loins, and he made my offspring in the loins of Ali." All sons are linked to their fathers except the sons of Fatima, for I am their father and their closets relative.”

TAHIRA (The Virtuous) AND ZAKEEAH (Pure)

These qualities have been given to her specially by Allah who confirms it in the following verse of the Quran: "And Allah only wishes to keep away uncleanliness from you, O member of the Family and make you pure and spotless." (33:33).

Commenting on this verse, the famous Sunni scholar, Ibne Athir says, "The verse 'and Allah only wishes...1 was revealed when the Prophet (S.A.W.W) had with him under his cloak Fatima (S.A), Hasan (A.S) and Husain (A.S) and Ali (A.S) was behind him. The Prophet (S.A.W.W) then said, 'This is my family, therefore removed all uncleanliness from them and make them pure and spotless'".

Another Sunni scholar Sibt Bin Jawzi quotes an eyewitness saying "....I saw the Prophet (S.A.W.W) coming with Ali (A.S), Hasan (A.S) and Husain (S.A) and they went in a room. He ordered Hasan to sit on his right lap and Husain on his left lap and Fatima (S.A) and Ali (A.S) to sit near him.

He then covered himself and them all with a cloak and read, 'And Allah only wishes…’ Then he prayed to Allah, 'O Allah, truly these are (members of my family)’”.

RADHIA (One who is satisfied) and MARDHIA (The one who satisfies)

She was always satisfied with whatever Allah wished for her. Once she asked her father if he could give her a maid to help her in her housework.

The Prophet (S.A.W.W) replied, "Fatima, I will give you something that is better than a servant. After every prayer say ‘Allahu Akbar' 34 times Alhamdulillah 33 times and subhanallah 33 time Surely this is better for you than what you wanted..."

She replied, "I am pleased with Allah and his Messenger." She started reading what her father had taught her for as long as she lived and it came to be known (and is still known) as Tasbih-E-Fatiam.

Allah, too, was satisfied with her and honoured her specially in many ways. Allah made her Muhaddisa, Zahra and Batui. MUHADDISA (One who speak with Angels)

Sheikh Sudduq, a famous Shia scholar, writes that Imam Jaffer Sadiq said, "Fatima was called "MUHADDISA' because Angels came to her from heaven and addressed her, as they had addressed Mariam Bint Imran, saying cOh Fatima! Allah has chosen you (to be) above the women of all nations’.” In short, she was called MUHADDISA because she talked with Angels.

ZAHRA (The Lady of Light)

Allama Majlisi quotes Ibne Abbas who heard the Prophet (S.A. W. W) say: "Surely my daughter is the leader of all women from the beginning to the end. She is pan of me and the light of my eyes. She is the flower of my head and is my soul.

She is a human Houri. Whenever she stands in prayers in the presence of her Lord (Allah) light comes from her and makes the sky bright. The earth shines to the Angels like star shines to the people of earth."

Somebody asked Imam Sadiq (A.S) as to why Hazrat Fatima (S.A) was called Zahra. The Imam replied, '"Because when she stood up in prayers in the Mehrab, her light would shine to the in habitants of heaven as the lights of planets shine to the people of the earth."

BATUL (The Virgin One)

So as to give you exact meaning of this quality we shall give here sevejkl reports from various scholars of Islam:

1. Sheikh Suleiman Kundusi, the famous Sunni Qazi of Constamnopel says, "She (Fatima) was safe from menstruation and bleeding at the time of giving birth to a child".

2. Al-Kashfi Al Hanafi says in his book Manaqib: "Fatima (S.A) was called Al-Batul because she was sale from that which women experience every month (menstruation)."

3. The author of Tarikh Al Kabir writes on the authority of Um Salma who says, "Fatima has never menstruated nor discharged childbed blood."

4. The famous Sunni scholar, Suyuti, says, "Among Fatima's extraordinary qualities is that she did not menstruate and when she gave birth to a child she would immediately become purified so as not to miss her prayers."

5. The famous Sunni historian, Tabari, says that Asma Bint Umays said, "When Fatima (S.A) gave birth to Hasan she did not bleed; indeed, she does not experi ence menstrual bleeding at all.

When I informed the Prophet (S.A.W.W) about this he said, 'Do you not know tf t my daughter is pure and chaste? She does not discharge blood from childbirth or menstruation'".

Her Other Characteristics

Over and above these nine qualities, there are many more sides to Hazrat Fatima's character some of which are described below.

1. HER PIETY

After the Prophet (S.A.W.W) and Imam Ali (A.S), no one else understood Allah more than she did. Her true knowledge ('Maarifa') of Allah had a great effect on her When she stood to pray, it is said that the fear of Allah would make her breath fast.

According to the writer of Biharul Anwar the Prophet (S.A.W.W) said, "...whenever Fatima stands for prayers in Mehrab before her Allah, light comes out of her and shines to the Angels of Heaven just as a star shines to mankind on earth.

"Allah says to the Angels, 'Look on my servant Fatima, who is the leader of all women, prays before me. Her limbs shake out of my fear..."

According to Hasan Al Basri, there was no other Muslim woman who prayed as much as did Hazrat Fatima (S.A). She would pray until her legs would swell.

Once on a Fnday night, Imam Hasan (A.S) saw her pray all night. He heard her pray for believers by naming each of them, but did not ask from Allah for anything for herself. When he inquired why this was so she said, "My son, give your neighbours preference over yourself."

2. HER MODESTY

Hers was a life of simplicity and sacrifice She always put the wants and wishes of others before her own Everybody else in her house followed this principle.

One day Imam Hasan (A.S) and Imam Husain (A.S) were sick. Imam Ali (A.S), Hazrat Fatima (S.A) and their maid Fizza made a promise ("Nazr") to Allah that they would fast for three days after the children had become well.

When the children became well, the whole family and Fizza started three days fast. On the first day, just when the family were to break their fast each with a loaf of bread, a needy person came asking for food. Hazrat Fatima (S. A), her two sons, Imam Ali (A.S) and Fizza all gave away their bread and went to sleep hungry.

On the second day at the time of breaking the fast, an orphan came and he was given all the five loaves. And on the third day a prisoner came and he was given all the loaves. Such was the high character of Hazrat Fatima (S. A) and her family.

Allah was so much pleased by this action that he revealed Sura Al Dahr (chapter 76) in honour of Hazrat Fatima (S. A) and her family.

Allah also sent food and drinks of heaven for Hazrat Fatirna (S A) and her children with which to break their fast. Another example of her piety is: On the night of : marriage. a beggar came to her house asking for help. She didn't have anything to give so she gave her best dress that her father had given her as her marriage gift. She, instead, wore an old dress.

3. HER GENEROSITY

After settling in Medina, gradually the economic position of Muslims became good. From the 'Male Ghanima' (property and riches got from wars) many Muslims became rich. But not Hazrat Fatima (S.A) and her family.

All that they got, they spent in the way of Islam. Several times when the needy and the travellers came to the Prophet (S.A.W.W) for help, he would send them to Hazrat Fatima's house and she would never send them emptyhanded.

On one occasion she gave away her necklace of great sentimental value (it being a gift from her cousin Fatima Bint Hamza) to a beggar as she didn't have anything else to give.

In the last few years of her life, her father had given her the estate of Fadak. It is said that the annual income from this estate was not less that 20,000 dinars.

In those days this was a lot of money. This was hers to spend. However, she used only that amount of money from Fadak that was needed to feed her children. The remaining part was given away in charity to the needy.

4. HER KNOWLEDGE

She was a very knowledgeable person though went to no school. She had her knowledge direct1 Allah, and then there was her father Hazrat M (S.A.W.W) who was another teacher ftr incidents are given below to show the ' knowledge.

Once the Prophet (S,A.W.W) asked all those who were present in the Mosque of Medina this question: What: the best thing for the women? Everybody gave his reply but none satisfied the Prophet (S.A.W.W). Imam Ali (A.S) went to Hazrat Fatima (S A) to get her reply. She said, "The best thing for women is not to see men, and not to let men see them."

When the Prophet (S.A.W.W) heard her reply he was pleased and satisfied. He said, "Surely she has spoken the truth for she is part of me.”

She was the teacher for women who needed religious and other day to day guidance. Imam Hasan Askari (A.S) (We shall learn more about him in Unit #13) says that a woman came to Hazrat Fatima and asked questions that the woman's mother wanted to know.

Hazrat Fatima (S.A) gave the answers. The mother asked more questions and Hazrat Fatima (S.A) replied them all. The mother asked still more questions. Her daughter apologized to Hazrat Fatima(S.A).

Hazrat Fatima (S.A) replied, "Ask any questions that come in your mind." She added, "If a person was hired to carry a load to the top of a mountain for a reward of one thousand dinars, would he mind doing so? The woman replied "No."

Hazrat Fatima continued, "My reward for answering each question is more (in value) than what it takes pearls to fill in the space between the earth and the sky."

And then she went on narrating "Hadith" from her father, the Prophet (S.A.W.W), on the rewards that scholars of Islam would get from Allah on the Day of Judgement. Indeed, she is one of the most reliable sources of ("hadith") of the Prophet (S.A.W.W).

He knowledge of every branch of Islam and every part of Qur'an can be seen in her sermon (Khutba) which she gave in the court of Abubakr when she came to ask him to return to her the estate of Fadak. (We shall talk more about this incident in Chapter seven). As this 'Khutba' is very long we do not reproduce it here.

To support her claim and to prove that Abu Baqr was wrong, she quoted more than twenty verses of the Quran. Abu Baqr had no reply to give to her In her closing words she challenged him in these words, "So you do what you want and wait, and we too shall wait..."

Her knowledge was of such high quality that she could talk with Angels She would receive some special information which was collected in a book called 'Mushaf according to Allama Majlisi who reports on the authority of Imam Sadiq (A.S).

This book had information on Islamic Law, e.g. legal punishments. The book also had names of all rulers of the world both of the past and the future. Lastly, it had description of all important events that would take place in future.

The size of this book was three times that of the Quran. Remember: this book was not part of the Quran.

Chapter 7: Hazrat Fatima's Death and Burial

Hazrat Fatima (S.A) did not live a long life. She died between seventy five to ninety days after the Prophet's death at a ripe age of eighteen,

The death of her beloved father was too much for her, Added to this great loss, was the injustices that she and her husband had to suffer from the hands of Muslims immediately after the Prophet's death.

The immediate cause of her tragic death was from her illness that she got after she was hit with burning door by a man named Qunfus on the instructions of the Government of the day.

The events that led to her death are narrated below.

THE PROPHET'S DEATH

In the year 11 A.H, immediately after the Prophet had returned from Hajj, he became ill. He knew that soon he would leave this earth, and he let everyone know of this.

According to Ibne Abbas (as reported by Sheikh Mufeed) when the Prophet (S.A.W.W) was on his deathbed people saw him crying so much that his beard and shirt became wet with tears. Somebody asked him, "What makes you cry so much, Oh the Messenger of Allah?"

The Prophet (S.A.W.W.) answered, "I am crying for my progeny (‘Ahlul Bayt’) against whom many crimes will be committed by 'Ummah' after my death.

"It is as if I can see my daughter Fatima (S.A) being oppressed and she calling out 'Oh father,’ but none from my Ummah coming for her help."

On hearing this Hazrat Fatima (S A) began to weep.

The Prophet (S.A.W.W) said, “Do net weep, my daughter. "I ‘m not weeping for what will befall on me but because I will be separated from you, O! The Messenger of Allah."

The Prophet (S.A.W.W) then said, "Rejoice, The daughter of Muhammad. For you will be the first one among the ‘Ahlul Bayf to follow me."

The Prophet (S.A.W.W) finally left this world, his last words to her were: ''Daughter Fm leaving you; Peace be on you from me."

HAZRAT FATIMA'S HOUSE ON FIRE

Although the Prophet (S.A.W.W.) had let his 'Ummah know that it was the wish of Allah that after him (The Prophet (S.A.W.W)) Imam Ali (A.S) should be his successor, some Muhajirs and Ansar met at a place called 'Saqifa Bani Saeda' and chose Abu Bakr to be the Caliph of the Muslims. Imam Ali (A.S) was not present at Saqifa because he was busy arranging for the burial of the Prophet (S.A.W.W).

When he came to know of what had happened at 'Saqifa', Imam AH was very much hurt. He refused to accept Abu Baqr as the successor of the Prophet. He retired in the house of Hazrat Fatima (S.A).The Government was very angry with Imam Ali (A.S).

To get him out of the house of Hazrat Fatima (S. A), the government's people set fire on the door of the house. The door was then pushed in. Imam Ali (A.S) was taken to Abu Bakr by force.

The burning door fell on Hazrat Fatima (S.A) and hurt her so much that her ribs were broken. The child Muhsin, who was in her womb was killed and was stillborn.

Hazrat Fatima (S.A) went crying to the Mosque. Imam Ali (A.S) was let free only when Hazrat Fatima (S.A) was about to ask for Allah's curse on those who had captured Imam Ali (A.S) and were threatening to kill him.

Imam Ali went to the Prophet's grave and with tears in his eyes, complained to him saying, "Oh my Brother -your people now treat me with disrespect and are threatening to kill me.

HAZRAT FATIMA'S (S.A) PROPERTY, FADAK, IS CONFISCATED

The Muslims who had migrated to Medina had left behind all their unmoveable properties in Mecca. All such Muslims were paid back by the Prophet from the revenues and wealth obtained from "Maale-Ghanima" (war booty), ^he last person to be paid back in this way was Hazrat Fatima (A.S).

Hazrat Fatima (S.A) had inherited unmoveable property from her mother Khadija in Mecca. On migrating to Medina she lost all these properties. But her father, the Prophet (S.A.W.W) had decided not to compensate her until everyone else was compensated. She was compensated in 7 A.H. with the estate of Fadak.

The estate of Fadak was a personal property of the Prophet. It was obtained by the Prophet without a war. It belonged fully to him and he could do with it whatever he wished.

How did the Prophet get the estate of Fadak?

After the battle of Khaiber, those Jews who lived in the neighbourhood of Kheiber but had not fought the Muslims, decided to make peace by offering the Prophet (S.A.W.W} parts of land that belonged to them The Prophet (S.A. W.W.) agreed and the Jews gave him Fadak.

Fadak was located in the neighbourhood of Khaiber In those days it was about two to three days walk from Medina. It was made of seven villages. It was very fertile and had been fully put to agricultural use.

The Prophet (S. A. W.W) got half of the Fadak. At the time of the Prophet (S. A. W.W), the yearly income from Fadak was about 20,000 dinars. The revenue was collected in three instalments. Out of this revenue Hazrat Fatima (S.A) took just enough money for food for her children. The remaining revenue was spent after the needy.

According to Abu Said Khudri, the Prophet gave Fadak to Hazrat Fatima (S.A) when the following verse of the Quran was revealed to the Prophet:

"And give to the near of kin his due and to the needy and the wayfarer..."(7:26).

That the Prophet (S.A.W.W) himself gave Fadak to Hazrat Fatima (S.A) has been confirmed by such scholars as Ibne Hajhar Makki, Ahmed Ibne Hambal and Ibne Abil Hadid.

Hazrat Fatima hired people to take care of Fadak. This arrangement continued for four years until the death of the Prophet (S.A.W.W). Then the government took Fadak away from Hazrat Fatima (S.A).

Hazrat Fatima (S.A) went to complain against this injustice in the court of Abu Bakr. As a matter of fact, Fadak had been taken away from her on Abu Baqr's orders.

Hazrat Fatima (S.A) first complained that Fadak was her property which the Prophet (S.A.W. W) had given to her as a ^ ft during his lifetime. Abu Baqr asked her to produce witnesses to support her claim. When she produce her witnesses, he rejected them. Her witnesses were Imam Ali (A.S)Jmam Hasan (A.S), Imam Husain (A.S) and Um Ayman.

Abu Bakr rejected Imam AH (A.S) because he was her husband. He refused to accept Imam Hasan (A.S) and Imam Husain (A.S) because they were too young! He refused Um Ayman as a witness because she was a woman! When all her witnesses were not accepted, Hazrat Fatima (S.A) brought another reason why she should get back Fadak.

She asked it to be given to her as her Father's inheritance. Abu Bakr refused to do so saying that he had heard the Prophet say that "We, the group of Prophets do not inherit nor are we inherited; what we leave is for Alms."

No one else had ever heard this "Hadith" before. Hazrat Fatima argued that the Prophet could never have said such a thing as it is totally against Quran. She quoted the following verses of the Quran which prove her point:

"... and Sulaiman inherited Dawood ..."(27:16) . Nabi Zakaria prays to Allah saying, "Therefore give me a heir, who shall inherit me and inherit The House of Yakub".(19:5, 6).

"And those of you (who are ) related by blood have rights over one another in the book of Allah."(8:75) . "Allah orders you about your children; the male shall have the equal of two (parts of the females).(4:12) .

Bequest is prescribed for you when one of you nears death, if he leaves wealth, it is to be inherited by his parents and near relations."(1:80) .

Abu Jakr still refused to return to Hazrat fa § (S A) what rightly was hers.

According to the well known Sunni scholar c 4 Ibne Jawzi after sometime Abu Bakr decided to ret ^ Fadak to Hazrat Fatima (S A) and even wrote instruct! $ to that effect. However, Omar Bin Khattab tore away th *se instructions saying to Abu Bakr: "With what will you spend on the Muslims if the Arabs decided to fight with you?"

Hazrat Fatima (S.A) therefore went home empty-handed. She never talked with Abu Baqr and Umar again till she died. It is interesting to note that although Fadak was taken away from her on the grounds that it belonged to the State, it came to be treated like it was a personal property of the rulers who pretended to be the successors of the Prophet.

For example, during the rulership of Othman, the Third caliph, he gave Fadak to Marwan his son-in-law. During the times of Muawia, Fadak was jointly owned by Marwan, Amr Bin Othman and Yezid Bin Muawiya. But when Marwan became the Ruler he owned it all alone.

His son Abdul Aziz inherited it from him. When Abdul Aziz died, Fadak passes to his son Omar who gave it to the grand-grand children of Hazrat Fatima (S.A). The Ummaya King who came after Omar Bin Abdul Aziz snatched it from Bani Fatima and it remained with Bani Umayyah until when Bani Abbas came in power.

The first Bani Abbas Ruler, Saffah, gave Fadak to Abdullah Bin Hasan (a grand-grand child of Imam Hasan). The second Ruler Mansur Dawanaki took it back. His son Mahdi g*ve it back to the descendants of Hazrat Fatima (S.A).

Harun Rashid took it back but his son Mammoon returned it to the descendants of Hazrat Fatima (S.A). Mutawakil again took it back. The present Saudi rulers have totally destroyed Fadak and it has been removed from the map.

HAZRAT FATIMA (S.A) MOURNS FOR HER FATHER

The death of the Prophet (S.A.W.W.) was a great loss for Hazrat Fatima (A.S), She found life without him to be very difficult for her.

On top that, her husband's and her own rights were taken away from them. She was insulted; her husband was ill-treated. She was severely injured by the Government's orders. Her appeals to the Muslims to help her were ignored.

These were the things that she would mention when crying for her Father. Fiza, her maid, says that on the eighth day after the Prophet's death, Hazrat Fatima (S.A) went to the Prophet's grave and read a long ‘Marsia’ (sad poem); parts of the "Marsia" are reproduced below:

"... Father, peoples' intentions have changed and doors have been closed on my face so I hate this world after you; my tears shall be shed for you..."

"... Father we became - after you - as the oppressed. Father! People ignored us after you."

"... How pained I am for you until I soon join you..." Imam Ali built a shelter for her in the graveyard of Baqee. She would take her sons Imam Hasan (A.S) and Imam Husain (A.S) every mouning and stay there mourning her father till evening.

Then she became too weak to go anywhere. At the young age of eighteen, Hazrat Fatima (S,A) became so weak that she needed a walking cane and somebody's support to move around in the house.

Hazrat Fatima (S.A) herself summarized the problems that faced her in the following words:

"If the problems that fell on me had fallen on a bright day, it would turn into a dark night".

HAZRAT FATIMA'S LAST DAY OF THIS EARTH

One day, during the time when Hazrat Fatima (A.S) was ill in bed. Imam Ali (A.S) returned home and he found very busy, cooking and cleaning her children, Imam Hasan (AS) and Imam Husain (A.S). Imam Ali (A.S) asked her as to why she was so hard working.

Tears started flowing from her eyes. She told him that on the previous night she had seen her father in a dream. She told him about the troubles that she had to go through after his death and that she found life without him very difficult. Her father, the Prophet (S.A.W.W.) consoled her and told her not to worry any more because after one day she would be with him.

By this dream Hazrat Fatima (A.S) knew that it was her last day. So she wanted to do all that she could for her beloved children before she was separated from them by death.

This news made Imam Ali (A.S) very sad.

Hazrat Fatima (S.A) then made her final wishes know to him. Her first wish was that those who had oppressed her and her husband should not be allowed to attend her burial.

To make this possible, she wished that she be buried in the darkness of night. Secondly, she recommended Imam Ali (A.S) to many Amana, the daughter of Zainab, as she would take good care of the children.

Thirdly, she requested Imam Ali (A.S) to be extra careful with Imam Hasan (A.S) and Imam Husain (A.S) as they would be very sad after their mother's death.

With tears in his eyes Imam Ali (A.S) said goodbye to her and went to the Mosque together with Imam Hasan (A.S) and Imam Husain (A.S).

Hazrat Fatima (S.A) was now left home alone with Asma Bint Umays. Asma reports that when alone, Hazrat Fatima (A.S) put on a new garment and perfumed herself. She then retired to the place where she used to pray daily. She asked Asma to leave her alone as she wished to carry out some special prayers in remembrance of Allah, the Almighty. She requested Asma to come back to her after sometime and check if she was still alive or not.

Asma says, "I did as I was told. When left alone, Hazrat Fatima (A.S) started addressing Allah and praying for the well being of her followers. After sometime there was silence. I rushed to see what she was doing and saw that she was lying straight on her back. Her face was covered with a piece of cloth.

When I removed the cloth from her face, I found her not breathing any more. She had left this world to join her father.”

As per her wishes, Imam Ali (A.S) buried her in the darkness of the night. Besides Imam Ali (A.S) and his two sons, very few others such as Ammar, Salman, Mikdad and Abu Zar attended her funeral.

HAZRAT FATIMA'S BURIAL

Fearing that those people who had not been allowed to attend Hazrat Fatima's fiineral may do harm to her grave, Imam Ali (A.S) made several graves so that her true grave remained a secret.

There are four possible places where she could have been buried: First, in her own house, second, in the graveyard of Baqee in the area where our four Imams are buried;

third, at a place between the Prophet's grave and his Mimbar in the Mosque of the Prophet, and fourth, at the place in Baqee where Imam Ali (AS) had built a shelter for her so that she could weep for her father (Bayt-Ul-Huzn).

Today, when the followers of Hazrat Fatima (S.A) go to Medina, they show their respect to her by visiting all these places except at "Baytul Huzn" which has been totally wiped out by the "Wahhabis."

As for the grave in the graveyard of Baqee, the "Wahhabis" destroyed the mausoleums in 1926.

Chapter 8: Hazrat Fatima (S.A): Her Position in Islam

In Islam, Prophet Muhammad (S.A.W.W) is the best creation of Allah. No other creature is more beloved to Allah than him. After the Prophet (S.A.W.W) comes Imam Ali (A.S), Hazrat Fatima (S.A) comes next to Imam AH (A.S).

Amongst women of Islam, no woman is more important than is Hazrat Fatima (S.A).

HAZRAT FATIMA'S (S.A) POSITION IN THE PRESENCE OF ALLAH

To make other creatures aware of Hazrat Fattma's greatness, Allah gave her some special qualities that He (Allah) did not give to others. Consider the following examples.

1. Angels visited her with special messages and Salams from Allah. She was capable of noting down conversation between Allah and His Angels as she tells us so in 'Hadithe Kisa' 2. Allah, purified her (as He says so in the verses of 'Tathir') so much that she was 'Massuma' (meaning she would never commit a sin or make mistakes).

This purity in her became a quality of all the 11 Imams (Imam Hasan (A.S), Imam Husain (A.S), and other 9 Imams from the progeny of Imam Husain (A.S).)

3. Allah gave her two physical qualities that no other woman in this world got (one of the qualities, i.e. Batool was given also to Mariam, mother of Nabi Isa): She was Batool and Zahra (details about these two qualities have already been provided in chapter 6).

4. Allah revealed Sura-E-Dahr (Chapter 76 in the Qur'an) in her praise. There are many other verses in the Qur'an which were revealed in her honour, e.g. verses of "Tathir" and verses of "Muwaddah".

5 Allah gave her, as her gift, when she was married to Imam Ali (A.S), the power to do "Shafa" (save Muslims from hell-fire) on the day of Qiyamat. 6. Allah will give Hazrat Fatima (S.A) a special honour on the day of Qiyamat as has been narrated by the famous Sunni scholar Ibne Hajar Makki in his book, "Sawaiq Al-Muhriqa" in the following way:

"The Messenger of Allah said, 'A caller shall call from beneath the Throne (Arsh): Oh people of Mahshar, lower your heads and cast down your eyes so that Fatima Bint Muhammad (S.A.W.W) may pass'; he then added, 'she will then pass accompanied by seventy thousand Houri of Jannah'."

After that she will do "Shafa" for the sinners among Muslims.

HAZRAT FATIMA'S POSITION IN THE EYE OF THE PROPHET (S.A.W.W)

Both Sunni and Shia historians have recorded that the Prophet (S.A.W.W) loved no one else as dearly as he did Hazrat Fatima.

Tabari, the popular Sunni historian, reports that once Imam Ali (A.S) asked the Prophet (S.A.W.W), "Oh Messenger of Allah! Who in your family is most dear to you?"

"Fatima, my daughter", he replied.

The famous Sunni scholar Imam Bukhari says the Prophet (S.A.W.W) used to say, "Fatima is part of me. Whoever harms her harms me."

Aisha is also reported to have said, "I have never seen anyone more similar to the Prophet (S.A.W.W) than Fatima (S.A) in speech and in manners. Whenever she entered the house, he would stand to greet her, kiss her hands and ask her to sit next to him...". Sheikh Kundusi says, in his Yanad Al Muwaddah. On the authority of Aisha that:

"Whenever the Prophet (S.A.W.W) returned from < trip he would kiss Fatima (S.A) and say, Trom her do I smi 'I the sweet smell of Paradise'."

The famous Sunni scholar Hakim says in his book Mustadraq that the Prophet (S.A.W.W) said to Hazrat Fatima (A.S) "Are you not satisfied that you are the leader of the women of the world, the 'Ummah' and believing women?". The same author quotes Buraida saying:

"The most beloved to the Messenger of Allah from among women is Fatima (S.A) and from among men is AH."

Did the Prophet (S.A.W.W) show so much love, respect and honour to Hazrat Fatima (S.A) only because she was his daughter?

Hazrat Fatima (S.A) was honoured so highly by the Prophet not just because she was his daughter but more so because Allah had given her special qualities which required the Prophet (S.A.W.W) to give her a special attention.

It was also very necessary for Muslims to know of Hazrat Fatima's special position in the presence of Allah. The only person who could tell Muslims do so was the Prophet (S.A.W.W). And the Prophet (S.A.W.W) did so very well as has been explained by the examples given above.

HAZRAT FATIMA'S POSITIION IN THE EYE OF IMAM ALI (A.S)

One of the greatest honours he gave her was: In her lifetime he never married any other woman.

Just before her death when she was about to tell him of her last wishes, she said to him out of modesty, “Cousin, was I ever untruthful and ill-devoted or disobedient to you from the first day I started living with you.

The reply Imam AH (A.S) gave tells us how highly he valued her Imam AH said:

"Allah Forbid! You are so knowledgeable about Allah, so devoted, so pious and honourable, so Allah-fearing, that you could never disobey me.

It pains me to part with you and to lose you, but it is something that cannot be avoided. By Allah, you have started all over again that sorrow which I went through by losing the Prophet of Allah. Your death and loss are too much for me. But, we belong to Allah and to him Shall we all return.

"This is a misfortune for which I cannot be consoled and a tragedy for which there is no way to make it good." Again, to show how much Hazrat Fatima (S.A) meant to him, Imam AH (A.S) expresses his feeling by saying the following words after he had buried her:

"Now what had been given to me as a trust has been taken back. My grief is limitless and I shall spend sleepless nights till Allah chooses for me the house in which you are resting (death)..... My Salams to you both, the Salam of one full of sadness."

Again, after burying her and when he was about to return to his grieving daughters, he says:

"Friends live together for a short time and then depart; the time of living together is very short. My friends Ahmed and Fatima followed each other leaving me alone. How short was the tide of love and tenderness, in this changing world where nothing lives forever"

So long as he lived, he remembered her and wept for her saying, "Fatima (S.A) was the everlasting soul of heaven. Her smell still lives in my heart and soul though she physically is no more with me."

No wonder, therefore, that whereas he kept quiet even though he lost everything that belonged to him after the death of the Prophet (S.A.W.W), he was very angry and was not ready to keep quiet when some people wanted to dig the grave of Hazrat Fatima (S.A) after she had been buried.

He dressed like he was going for a war saying, "Son of Sawada! I have given up my rights to stop people giving up their faith but as for Fatima's grave, by him in whose control is my soul, if you and your followers try to do anything to it, I shall soak the ground with your blood." He thus saved her grave from being dishounoured.

A good Muslim must therefore always show his or her respect to her and her progeny.

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.

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.