Alhassanain(p) Network for Heritage and Islamic Thought

134 - حَسَنٌ مِنِّي وأنا مِنهُ‏

134 Hasan is from Me and I am from him

420. ر سولُ اللَّهِ صلى اللَّه عليه وآله : حسنٌ مِنّي وأنا مِنهُ ، أحَبَّ اللَّهُ مَنْ أحبَّهُ ، الحسنُ والحسينُ سِبْطانِ مِن الأسْباطِ1

420. The Prophet said (SAWA), 'Hasan is from me and I am from him. Allah loves the one who loves him. Hasan and Husayn are the two most special grandchildren.'2

421. ر سولُ اللَّهِ صلى اللَّه عليه وآله : اللَّهُمَّ إنّي اُحِبُّهُ فأحِبَّهُ ، وأحِبَّ مَن يُحِبُّهُ‏3

421. The Prophet (SAWA) said, 'O Allah, I love him, so You too love him and love whoever loves him.'4

Notes

1. بحار الأنوار : 43 / 306 / 66 .

2. Bihar al-Anwar, v. 43 , p. 306 , no. 66

3. كنز العمّال : 37640 .

4. Kanz al-Ummal, no. 37640

135 - فَضائِلُهُ عليه السلام‏

135 His Virtues

422. ا لإمامُ زينُ العابدينَ عليه السلام : إنَّ الحَسَنَ بنَ عَليِّ بنِ أبي طالِبٍ عليه السلام كانَ أعبَدَالناسِ في‏زَمانِهِ وَأزهَدَهُم وَأفضَلَهم، وَكانَ إذا حَجَّ حجَّ ماشياً وَرُبَّما مَشى حافياً ، وَكانَ إذا ذُكِرَ المَوتُ بَكى ، وَإذا ذُكِرَ القَبرُ بَكى ، وَإذا ذُكِرَ البَعثُ وَالنُشورُ بَكى ، وَإذا ذُكِرَ المَمَرُّ عَلى الصِّراطِ بَكى ، وَإذا ذُكِرَ العَرضُ عَلى اللَّهِ تَعالى ذِكرُه شَهِقَ شَهقَةً يُغشى عَلَيهِ مِنها ، وَكانَ إذا قامَ في صَلاتِهِ تَرتَعِدُ فَرائِصُهُ بَينَ يَدي رَبِّهِ عزّ وجلّ ، وَكانَ إذا ذُكِرَ الجَنَّةُ وَالنارُ اضطَرَبَ‏اضطِرابَ‏السَّليمِ وَسأل اللَّهَ تعالى الجَنَّةَ وَتَعوذُ بِهِ مِنَ النَّارِ1

422. Imam Zayn al-'Abidin (AS) said, 'Verily Hasan b. Ali b. Abu Talib was the best worshipper of his time, the most abstemious and the best of them all. Whenever he went for hajj, he went on foot, and sometimes even bare-footed. When he remembered death, he cried. When he remembered the grave, he cried. When he was reminded of the Day of Judgment and Resurrection, he cried. When he was reminded of the crossing over the Bridge [outstretched over Hell], he cried. When he was reminded of the great exposure before Allah - exalted be His remembrance - he would gasp in such a way that he would faint. When he stood for his prayers, his limbs trembled before his Lord. When he was reminded of Paradise and the Fire, he was greatly disturbed as if bitten by a snake, and asked Allah for Paradise and sought refuge in Him from the Fire.'2

423. ا لمناقب لابن شهر آشوب : إنَّهُ مَرَّ الحسنُ بنُ عَليٍّ عليه السلام عَلى فُقَراءٍ وَقَد وَضَعوا كَسيراتٍ عَلَى الأرضِ وَهُم قُعودٌ يَلتَقِطونَها وَيَأكُلونَها فَقالوا لَهُ : هَلُمَّ يابنَ بِنتِ رَسولِ‏اللَّهِ إلى الغَداءِ ، قالَ : فَنَزَلَ وَقالَ : إنَّ اللَّهَ لا يُحِبُ‏المُستَكبِرينَ وَجَعَلَ يَأكُلُ مَعَهُم حَتّى اكتَفوا وَالزادُ على حالِهِ بِبَرَكَتِهِ ثُمَّ دَعاهُم إلى ضِيافَتِهِ وَأطعَمَهُم وَكَساهُم3

423. al-Manaqib li Ibn Shahr Ashub reported: 'Hasan b. Ali (AS) passed by some beggars sitting on the ground, eating pieces of bread placed in front of them. They said to him, 'O son of the Prophet's daughter, come and join us for lunch.' [He narrated], 'So he sat down and said, 'Verily Allah does not like the arrogant.' He ate with them until they had all had enough though the amount of food remained the same by virtue of his blessings. Then he invited them to be his guests, and fed them and clothed them.'4

424. م ختصر تاريخ دمشق عن رَجلٍ مِن أهلِ الشامِ : قَدِمتُ المَدينَةَ فَرَأَيتُ رَجُلاً بَهَرَني جَمالُهُ ، فَقُلتُ : مَن هذا ؟ قالوا : الحَسنُ بنُ عَليٍّ ، قالَ : فَحَسَدتُ عَليّاً أن يَكونَ لَهُ ابنٌ مِثلُهُ ، قالَ : فَأتَيتُهُ فَقُلتُ : أنتَ ابنُ أبي طالِبٍ ؟ قالَ : إنّي [ أبي‏] ابنُهُ فَقُلتُ : بِكَ وَبِأبيكَ وَبِكَ وَبِأبيكَ، قالَ: وَأَزِمَ لا يَرِدُ إلَيَّ شَيئاً، ثُمَّ قالَ: أراكَ غَريباً فَلَو استَحمَلتَنا حَمَلناكَ ، وَإن استَرفَدتَنا رَفَدناكَ ، وَإن استَعَنتَ بِنا أعَنّاكَ ، قالَ : فَانصَرَفتُ عنه وَما في الأرضِ أحَدٌ أحَبُّ إلَيَّ مِنهُ5

424. man from Syria narrated, 'I came to Madina and saw a man whose beauty astonished me. So I asked who this man was and was told, 'He is Hasan b. Ali.' [The Syrian man said], 'I envied Ali for having such a son. So I went to him and asked, 'Are you the son of Abu Talib?' He replied, 'Indeed I am his [grand] son'. I then said, 'Curses be on you and your father, curses be on you and your father.' He observed silence and did not reply. He then said, 'I see you are a stranger in town. Should you need a ride, we will provide you with one. Should you have any needs, we will fulfil them for you. Should you need any help, we will help you.' He said, 'I left him [in a state] whereby no one on earth was more beloved to me than him.'6

Notes

1. الأمالي للصدوق : 244 / 262 .

2. Amali al-Saduq, p. 150 , no. 8

3. المناقب لابن شهرآشوب : 4 / 23 .

4. al-Manaqib li Ibn Shahr Ashub, v. 4 , p. 23

5. مختصر تاريخ دمشق : 7 / 26 .

6. Mukhtasar Tarikh Dimashq, v. 7 , p. 26

20 - الإمام الحسين بن عليّ‏

20 IMAM HUSAYN B. ALI (AS)

136 - وِلادَةُ الحُسَينِ عليه السلام‏

136. The Birth of Imam Husayn (AS)

425. ا لإمامُ زينُ العابدينَ عليه السلام : فَلَمّا وُلِدَ الحُسَينُ عليه السلام أوحى اللَّه تَعالى إلى جَبرَئيلَ عليه السلام أنَّهُ قَد وُلِدَ لُِمحَمَّدٍ ابن فاهبِط إلَيهِ فَهَنِّئْهُ وَقُل لَهُ إنَّ عَليّاً مِنكَ بِمَنزِلَةِ هارونَ مِن موسى فَسمِّهِ بِاسمِ ابنِ هارونَ فَهَبَطَ جَبرَئيلُ عليه السلام فَهَنَّاهُ مِنَ اللَّهِ تَعالى ثُمَّ قالَ : إنَّ اللَّهَ عزّ وجلّ يَأمُرُكَ أن تُسَمّيهِ بِاسمِ ابنِ هارونَ ، فَقالَ وَما كانَ اسمُهُ ؟ قالَ : شُبَيراً ، قالَ : لِساني عَرَبيٌ ، قالَ : سَمِّهِ الحُسَينَ1

425. Imam Zayn al-'Abidin (AS) said, 'When Husayn (AS) was born, Allah, most High, revealed to Gabriel2 (AS) that a boy had been born to Muhammad, and to descend to him, to congratulate him, and to tell him that indeed Ali's position with respect to you is as that of Aaron to Moses. So name him with the name of Aaron's son. So Gabriel (AS) descended, congratulated him on behalf of Allah, and then said, 'Verily Allah commands you to name him with the name of Aaron's son'. He [the Prophet] asked, 'And what was his name?' He replied, 'Shubayr.' He said, 'But my language is Arabic.' He said, 'So name him Husayn [i.e. its Arabic equivalent].'3

Notes

1. علل الشرائع : 137 / 5 .

2. The archangel Gabriel is known as Jibrail in the Islamic tradition (ed.)

3. Ilal al-Shara'i, p. 137 , no. 5

137 - النَّصُّ عَلى‏ إمامَتِهِ‏

137 The Proof for his Imama

426. ف اطمة عليها السلام : دَخَلَ إليَّ رسولُ اللَّهِ صلى اللَّه عليه وآله عِندَ وِلادَتي الحُسَينَ عليه السلام فَناوَلتُهُ إيّاهُ في خِرقةٍ صَفراءَ ، فَرَمى بِها وَأخَذَ خِرقَةً بَيضاءَ وَلَفَّهُ فيها ثُمَّ قالَ : خُذيهِ يا فاطِمَةُ فَإنَّهُ امامُ ابنُ امامٍ أبو الأئِمَّةِ التِسعَةِ ، مِن صُلبِهِ ائِمَّةٌ أبرارٌ وَالتّاسِعُ قائِمُهُم1

426. Fatima (AS) narrated, 'The Prophet (SAWA) came to me, after I gave birth to Husayn, so I gave him [Husayn] to him [the Prophet] in a yellow cloth, which he cast aside and wrapped him instead in a white cloth. He then said, 'Fatima take him, he is indeed an Imam and the son of an Imam. He is the father of nine Imams; from his loins will come virtuous Imams, the ninth of whom will be al-Qaim [the awaited saviour of mankind].'2

427. ا لإمامُ الحسنُ عليه السلام : إنّ الحسينَ بنَ عليٍّ عليهما السلام ، بعدَ وفاةِ نَفْسي ومُفارَقَةِ رُوحي جِسْمي ، إمامٌ مِن بَعدي ، وعندَ اللَّهِ جلّ اسمُهُ في الكتابِ ، وِراثة مِن النّبيِّ صلى اللَّه عليه وآله أضافَها اللَّهُ عزّ وجلّ لَه في وِراثةِ أبيهِ واُمّهِ ، فعَلِمَ اللَّهُ أنّكم خِيَرةُ خَلقِهِ ، فاصْطَفى‏ مِنكُم مُحمّداً صلى اللَّه عليه وآله ، واختارَ محمّدٌ عليّاً عليه السلام ، واختارَني عليٌّ عليه السلام بالإمامةِ ، واخْتَرْتُ أنا الحُسَينَ عليه السلام3

427. Imam al-Hasan (AS) said, 'Certainly Husayn b. Ali (AS) will be the Imam after my death and after my soul has departed from my body. And with Allah - exalted is His Name in the Book - is the legacy of the Prophet, which Allah has added to him along with the legacy of his father and mother. Indeed Allah knew that you are the best people among His creation, hence he chose from you Muhammad (SAWA), and Muhammad chose Ali (AS), and Ali (AS) chose me for the Imama, and I have chosen Husayn(AS).'4

Notes

1. كفاية الأثر : 194 .

2. Kifayat al-Athar, no. 194

3. الكافي : 1 / 301 / 2 .

4. al-Kafi, v. 1 , p. 301 , no. 2

138 - حُسَينٌ مِنِّي وأنا مِنهُ‏

138 Husayn is from Me and I am from Him

428. ر سولُ اللَّهِ صلى اللَّه عليه وآله : أمّا الحُسَينُ فَإنَّهُ مِنّي وَهُوَ ابني وَوَلَدي وَخَيرُ الخَلقِ بَعدَ أخيهِ وَهُوَ إمامُ المُسلِمينَ وَمَولى المُؤمِنينَ وَخَليفَةُ رَبِّ العالَمينَ وَغياثُ المُستَغيثينَ وَكَهفُ المُستَجيرينَ وَحُجَّةُ اللَّهِ عَلى خَلقِهِ‏أجمَعينَ وَهُوَ سَيِّدُ شَبابِ أهلِ الجَنَّةِ وَبابُ نَجاةِ الاُمَّةِ أمرُهُ أمري وَطاعَتُهُ طاعَتي مَن تَبِعَهُ فَإنَّهُ مِنّي وَمَن عَصاهُ فَلَيسَ مِنّي1

428. The Prophet (SAWA) said, 'As for Husayn, he is from me, he is my son, my offspring, and the best of all mankind after his brother. He is the Imam of the Muslims, the Master of the Believers, the vicegerent of the Lord of the Universe, the helper of those who seek assistance, the refuge of those who seek refuge, the proof of Allah on all of His creation. He is the chief of the youth of Paradise, the door to the community's salvation. His command is my command. Obedience to him is obedience to me. Whoever follows him is associated with me and whoever disobeys him cannot be associated with me.'2

429. ب حار الأنوار عن البَراءِ بنِ عازِبٍ : رأيتُ رسولُ اللَّهِ صلى اللَّه عليه وآله حاملَ الحسينِ عليه السلام وهُو يقولُ : اللَّهُمَّ إنّي اُحِبُّهُ فأحِبَّهُ3

429. al-Bara' b. 'Azib narrated, 'I saw the Prophet carrying Husayn and saying, 'O Allah, indeed I love him, so you love him too.'4

430. ا لمستدرك على الصحيحين عَن يَعلَى العامِريِّ : إنَّهُ خَرَجَ مَعَ رسولُ اللَّهِ صلى اللَّه عليه وآله إلى طَعامٍ دَعوا لَهُ ، قالَ : فاستَقَبلَ رسولُ اللَّهِ صلى اللَّه عليه وآله أمامَ القَومِ وَحُسَينٌ مَع الغُلمانِ يَلعَبُ فَأرادَ رسولُ اللَّهِ صلى اللَّه عليه وآله أن يَأخُذَهُ فَطَفِقَ الصَّبيُ يَفِرُّ هاهُنا مَرَّةً وَهاهُنا مَرَّةً فَجَعَلَ رسولُ اللَّهِ صلى اللَّه عليه وآله يُضاحِكُهُ حَتَّى أخَذَهُ ، قالَ : فَوَضَعَ إحدى يَديهِ تَحتَ قَفاهُ وَالاُخرى تَحتَ ذِقنِهِ فَوَضَعَ فاهُ عَلى فيهِ يُقَبِّلُهُ ، فَقالَ : حُسَينٌ مِنّى وَأنا مِن حُسَينٍ أحَبَّ اللَّهُ مَن أحَبَّ حُسَيناً ، حُسَينٌ سِبطٌ مِنَ الأسباطِ5

430. Said b. Abi Rashid narrated on the authority of Yala al-'Amiri, that he accompanied the Prophet (SAWA) to a meal that he had been invited to. [He narrates], 'The Prophet (SAWA) went ahead towards the people whilst Husayn was playing with the other children. The Prophet (SAWA) wanted to take him, but the child ran from here to there. So the Prophet (SAWA) started to make him laugh until he finally caught him. Then he put one hand behind his neck and the other under his chin, then placed his mouth on Husayn's mouth and kissed him. He then said, 'Husayn is from me and I am from Husayn. May Allah love one who loves Husayn. Husayn is a special grandson from among other grandchildren.'6

431. س نن الترمذي : كانَ رسولُ اللَّهِ صلى اللَّه عليه وآله حامِلَ الحُسَينِ ابنِ عَليٍّ عَلى عاتِقِهِ ، فَقالَ رَجُلٌ : نِعمَ المَركَبُ رَكِبتَ يا غُلامُ، فَقالَ النَبيُّ صلى اللَّه عليه وآله : وَنِعمَ الراكبُ هُوَ7

431. Sunan al-Tirmidhi: 'Ibn Abbas narrated, 'The Prophet (SAWA) was carrying Husayn b. Ali on his shoulders, and a man said, 'What a good ride you've mounted on, son!' to which the Prophet (SAWA) said, 'And what a good rider he is!'8

Notes

1. الأمالي للصدوق : 101 .

2. Amali al-Saduq, no. 101

3. بحار الأنوار : 43 / 264 / 16 .

4. Bihar al-Anwar, v. 16 , p. 264 , no. 43

5. المستدرك على الصحيحين : 3 / 177 .

6. al-Mustadrak ala al-Sahihayn, v. 3 , p. 177

7. سنن الترمذي : 5 / 661 / 3784 .

8. Sunan al-Tirmidhi, v. 5 , p. 661 , no. 3784

139 - فَضائِلُهُ عليه السلام‏

139 His Virtues

432. ر سولُ اللَّه صلى اللَّه عليه وآله : مَن أحَبَّ أن يَنظُرَ إلى أحَبِّ أهلِ الأرضِ إلى أهلِ السَّماءِ فَليَنظُر إلَى الحُسَينِ1

432. The Prophet (SAWA) said, 'Whoever would like to see the most beloved person to the inhabitants of the heavens from among the inhabitants of the earth should look at Husayn.'2

433. ا لإمامُ الحسينُ عليه السلام: دَخَلتُ عَلى رسولُ اللَّهِ صلى اللَّه عليه وآله وَعِندَهُ أبي ابنُ كَعبٍ ، فَقالَ لي رسولُ اللَّهِ صلى اللَّه عليه وآله مَرحَباً بِكَ‏يا أبا عَبدِاللَّهِ ، يا زَينَ السَمَواتِ وَالأرَضينَ ، قالَ لَهُ أبَيٌّ : وَكَيفَ يَكونُ يا رسولَ اللَّهِ صلى اللَّه عليه وآله زَينُ السَّماواتِ وَالأرَضينَ أحَدٌ غَيرُكَ ؟! قالَ : يا أبَيُّ وَالَّذي بَعَثَني بِالحَقِّ نَبيّاً إنَّ الحُسَينَ بنَ عَليٍّ في السَّماءِ أكبَرُ مِنهُ في الأرضِ ، وَإنَّهُ لَمَكتوبٌ عَن يَمينِ عَرشِ اللَّهِ عزّ وجلّ : مِصباحُ هُدىً وَسَفينَةُ نَجاةٍ وَإمامٌ غَيرُ وَهنٍ وَعِزٌّ وَفَخرٌ وَعَلَمٌ وَذُخرٌ3

433. Imam Husayn (AS) said, 'I visited the Prophet (SAWA) when Ubayy ibn Kab was with him. The Prophet greeted me, saying, 'Welcome O Aba Abdillah, O the beauty of the heavens and the earths.' So Ubayy said, 'How is it possible, O Messenger of Allah, for anyone other than you to be the beauty of the heavens and the earths?' He said, 'O Ubayy I swear by Him who has rightfully sent me down as a messenger, certainly [the worth of] Husayn b. Ali is greater in the heavens than on the earth. And verily it is written [about him] on the right side of Allah's Throne: lamp of guidance, ark of salvation, an Imam, not weak, a [source of] dignity and pride, a landmark and a great treasure.'4

434. ا لإمامُ الحسينُ عليه السلام - مِن كَلامِهِ يَومَ عاشوراءَ - : ألا وَإنَّ الدَّعيَّ ابنَ الدَّعيِّ قَد رَكَّزَ بَينَ اثنَتينِ بَينَ السُلَّةِوَالذِلَّةِ وَهَيهاتَ مِنّا الذِلَّةُ يَأبى اللَّهُ ذلك لَنا وَرَسولُهُ وَالمُؤمِنونَ وَحُجورٌ طابَت وَطَهُرَت وَأنوفُ حَميَّةٍ وَنُفوسُ أبيَّةٍ مِن أن تُؤثِرَ طاعَةَ اللِئامِ عَلى مَصارِعِ الكِرامِ5

434. Imam Husayn (AS), in his speech on the day of Ashura' said, 'Beware! Now this impostor, son of the impostor [i.e. Ubaydullah b. Ziyad, son of Ziyad b. Abih]6 has cornered me between two things: between unsheathing the swords, and bearing humiliation. And far be it that we accept humiliation. Verily Allah, His Prophet, the believers, the sacred and pure laps which have nursed us and which abhor disgrace, have all refused that obedience to the ignoble men be chosen over an honourable death.'7

435. ا لإمامُ الحسينُ عليه السلام - مِن كَلامِهِ يَومَ عاشوراءَ - : لا وَاللَّهِ لا أُعطيكُم بِيَدي إعطاءَ الذَّليلِ وَلا أُفِرُّ فِرارَ العَبيدِ8

435. Imam Husayn (AS) said in his speech on the day of Ashura', 'By Allah! I shall not give my hand in yours like the giving of one disgraced, and nor shall I flee away like the fleeing of a slave.'9

436. ا لإمامُ زينُ العابدينَ عليه السلام : سَمِعتُ الحُسَينَ عليه السلام يَقولُ : لَو شَتَمَني رَجلٌ في هَذهِ الأُذُنِ - وَأومى إلى اليُمنى - وَاعتَذَر لي في الاُخرى لَقَبِلتُ ذلك مِنهُ ، وَذَلِكَ‏أنَّ أميرَالمُؤمِنينَ عَليَّ بنَ أبي طالبٍ عليه السلام حَدَّثَني أنَّهُ سَمِعَ جَدّي رسولُ اللَّهِ صلى اللَّه عليه وآله يَقولُ : لا يَرِدُ الحَوضَ مَن لَم يَقبَلِ العُذرَ مِن مُحقٍّ أو مُبطِلٍ10

436. Imam Zayn al-Abidin said, 'I heard Husayn (AS) say, 'If a man were to insult me in this ear - pointing to his right ear - and excuse himself to me in the other, I would accept that [excuse] from him, and that is because the Commander of the Faithful Ali b. Abu Talib (AS) narrated to me that he had heard my grandfather, the Prophet (SAWA) say, 'The one who does not accept the excuse of someone, be he right or wrong, will not arrive at the Heavenly Waters.'11

437. ح ُ ذَيفةَ بنِ الَيمانِ : رَأيتُ النَبيَّ صلى اللَّه عليه وآله آخِذاً بِيَدِ الحُسين بن عَليٍّ عليهما السلام وَهُوَ يَقولُ : يا أيُّها النّاسُ هذا الحُسَينُ بنُ عَليٍّ فاعرِفوهُ ، فَوَالَّذي نَفسي بِيَدِهِ إنَّهُ لَفي الجَنَّةِ وَمُحِبّيهِ في الجَنَّةِ وَمُحبّي مُحِبّيهِ في الجَنَّةِ12

437. Hudhayfa b. al-Yaman narrated, 'I saw the Prophet (SAWA) holding the hand of Husayn b. Ali (AS), saying, 'O people! This is Husayn b. Ali, so acknowledge him. By He who holds my life in His Hand, verily he will be in Paradise, those who love him will be in Paradise and those who love his lovers will be in Paradise.'13

438. ش عيب بن عبد الرحمن الخزاعي : وُجِدَ عَلى ظَهرِالحُسَينِ بنِ عَليٍّ يَومَ الطَّفِّ أثَرٌ ، فَسَألوا زَينَ العابِدينَ عَن ذلك فَقالَ : هذا مِمّا كانَ يَنقُلُ الجَرابَ عَلى ظَهرِهِ إلى مَنازِلَ الأرامِلِ وَاليَتامى وَالمَساكينَ14

438. Shuayb b. Abd al-Rahman al-Khuzai said, 'A mark was seen on Husayn's back on the day of Taff [Ashura'], so they asked Zayn al-Abidin [about it], and he replied, 'This is the mark left by the sacks [of food] he carried on his back to the houses of widows, orphans and the destitute.'15

439. ا لسيد بن طاووس : اللهوف عَن راوي الحَديثِ : ثُمَّ إنَّ الحُسَينَ عليه السلام دَعا الناسَ إلى البَرازِ ، فَلَم يَزل يَقتُل كُلَّ مَن بَرَزَ إلَيهِ ، حَتّى قَتَل مَقتَلةً عَظيمَةً، وَهُوَ في ذلك يَقولُ :

القَتلُ أولى مِن رُكوبِ العارِوَالعارُ أولى مِن دُخولِ النارِ

قال بَعضُ الرواةِ : وَاللَّهِ ما رَأيتُ مَكثوراً قَطُّ قَد قُتِلَ وُلدُهُ وَأهلُ بَيتِهِ وَأصحابُهُ أربَطُ جَأشاً مِنهُ ، وَإنَّ الرجالَ كانَت لَتَشُدُّ عَلَيهِ فَيَشُدُّ عَلَيها بِسَيفِهِ ، وَلَقَد كانَ يَحمِلُ فيهم ، وَقَد تَكَمَّلوا ثَلاثينَ ألفاً ، فَينهَزِمونَ بَينَ يَديهِ كَأنَّهُم الجَرادُ المُنتَشِرُ ، ثُمَّ يَرجِعُ إلى مَركَزِهِ وَهُوَيَقولُ : «لا حَولَ وَلا قُوَّةَ إلّا بِاللَّهِ العَليِّ العَظيمِ»16

439. al-Sayyid Ibn al-Tawus reported in his al-Luhuf on the authority of a narrator of traditions: 'Then Husayn called the enemy to a duel, and he kept on killing whoever stepped up to challenge him, until he had killed a large number of the enemy, upon which he said:

'Death is better than embarking on (a life of) indignity;

And indignity is preferable over plunging into the Fire.'

A reporter has said, 'By Allah, I have never seen a defeated one, whose children, household and companions have all been killed, as calm as him. The men [enemies] were fighting harshly with him and he too was harsh with them with his sword. He attacked an army of thirty thousand, scattered them in front of him as if they were scattered locusts. He then returned to his base, saying, 'There is no power or strength save in Allah, the most High, the Most Supreme.'17

(اُنظر) عنوان 278 «عاشوراء»

(See also: ASHURA' 278)

Notes

1. المناقب لابن شهر آشوب : 4 / 73 .

2. al-Manaqib li Ibn Shahr Ashub, v. 4 , p. 73

3. عيون أخبار الرضا : 1 / 59 / 29 .

4.'Uyun Akhbar al-Rida, v. 1 , p. 59 , no. 29

5. اللهوف : 97 .

6. The Arabic word 'dai' was used to refer to anyone falsely claiming a certain lineage to secure personal gains of rank or honour. This was the case with both Ubaydullah b. Ziyad and his father Ziyad b. Abih (ed.)

7. al-Luhuf, p. 97

8. الإرشاد : 2 / 98 .

9. al-Irshad, p. 235

10. إحقاق الحقّ : 11 / 431 .

11. Ihqaq al-Haqq, v. 11 , p. 431

12. الأمالي للصدوق : 478 / 4 .

13. Amali al-Saduq, p. 478 , no. 4

14. المناقب لابن شهرآشوب : 4 / 66 .

15. Manaqib Ibn Shahr Ashub, v. 4 , p. 66

16. اللهوف : 170 .

17. al-Luhuf, p. 170

21 - الإمام عليّ بن الحسين‏

21 IMAM ALI B. AL-HUSAYN [ZAYN AL-ABIDIN] (AS)

140 - النَّصُّ عَلى‏ إمامَتِهِ‏

140. Proof of His Imama

440. ا لإمامُ الباقرُ عليه السلام : إنّ الحسينَ بنَ عليٍّ عليهما السلام لمّا حَضَرهُ الّذي حَضَرهُ ، دَعا ابنَتَهُ الكبرى‏ فاطمةَ بنتَ‏الحسينِ عليهما السلام ، فدفَعَ إلَيها كِتاباً مَلْفوفاً ، ووَصِيَّةً ظاهِرةً. وكانَ عليُّ بنُ الحسينِ عليهما السلام مَبْطوناً مَعهُم لا يَرَونَ إلّا أنّه لِما بهِ ، فَدفَعَتْ فاطمةُالكِتابَ إلى‏ عليِّ بنِ الحسينِ عليهما السلام ثُمّ صارَ واللَّهِ ذلكَ الكتابُ إلَينا فيهِ واللَّهِ ما يَحتاجُ إلَيهِ وُلْدُ آدمَ مُنذُ خلَقَ اللَّهُ آدمَ إلى‏ أن تَفْنَى الدُّنيا1

440. Imam al-Baqir (AS) said, 'Verily when al-Husayn b. Ali's time of death came near, he called for his eldest daughter Fatima bint al-Husayn, and handed over to her a wrapped note. Ali b. al-Husayn was with them, but had a severe stomach ache, the reason for which was unknown. Fatima gave the note to Ali b. al- Husayn. Now, by Allah, that note has reached us... By Allah, it contains all that mankind would ever need from the time that Allah created Adam until the end of the world.'2

Notes

1. الكافي : 1 / 303 / 1 .

2. al-Kafi, v. 1 , p. 303 , no. 1

141 - منزلةُ الإمامِ زينِ العابدينَ عليه السلام‏

141 The Status of Imam Zayn al-Abidin (AS)

441. ر سولُ اللَّهِ صلى اللَّه عليه وآله : إذا كانَ يومُ القيامةِ يُنادي مُنادٍ : أينَ زينُ العابدينَ ؟ فكأنّي أنظُرُ إلى‏ وَلَدي عليِّ بنِ الحسينِ بنِ عليِّ بن أبي طالبٍ يَخْطِرُ بينَ الصُّفوفِ1

441. The Prophet (SAWA) said, 'On the Day of Judgment a caller will call, 'Where is the adornment of the worshippers (zayn al-abidin)?' and it is as if I am looking at my son Ali b. al-Husayn b. Ali b. Abu Talib emerging from between the rows.'2

442. ا لإمامُ الباقرُ عليه السلام : إنَّهُ كانَ يَعولُ مائَةَ بَيتٍ مِن فُقَراءِ المَدينَةِ وَكانَ يُعجِبُهُ أن يَحضُرَ طَعامَهُ اليَتامى وَالأضِرّاءُ وَالزَّمني وَالمَساكينُ الَّذينَ لا حيلَةَ لَهُم وَكانَ يُناوِلُهُم بِيَدِهِ وَمَن كانَ مِنهُم لَهُ عِيالٌ حَمَلَهُ إلى عِيالِهِ مِن طَعامِهِ ، وَكانَ لا يَأكُلُ طَعاماً حَتّى يَبدَأ فَيَتَصَدَّقُ بِهِ3

442. Imam al-Baqir (AS) said, 'Verily he used to provide for one hundred households from among the poor of Madina. He liked for the orphans, the needy, the disabled, the poor and the destitute to be present at his food spread. He served them with his own hands. If anyone among them had a family, he used to take the food to their household. He never ate any food but that he first gave charity from it.'4

443. ا لإمامُ الباقرُ عليه السلام : إنَّ عَليَّ بنَ الحُسَينِ عليهما السلام قاسَمَ اللَّهَ عزّ وجلّ مالَهُ مَرَّتَينِ5

443. Imam al-Baqir (AS) said, 'Verily Ali b. al-Husayn has shared his wealth twice with Allah.'6

444. ا لإمامُ الصّادقُ عليه السلام : كانَ أبي يَقولُ : كانَ عَليُّ بنُ الحُسَينِ عليهما السلام إذا قامَ في الصَّلاةِ كَأنَّهُ ساقُ شَجَرةٍ لا يَتَحرَّكُ مِنهُ شَي‏ءٌ إلاّ ما حَرَّكَهُ الرّيحُ مِنهُ7

444. Imam al-Sadiq (AS) said, 'My father used to say, Ali b. al-Husayn, when he stood up to pray, was like a tree trunk, with no part of him moving except whatever the wind caused to move.'8

445. ا لطبرسي في إعلام الوَرى : وَكانَت جاريةٌ لِعَليِّ بنِ الحُسَينِ عليهما السلام تَسكُبُ عَلَيهِ الماءَ فَسَقَطَ الإبريقُ مِن يَدِها فَشَجَّهُ فَرَفَعَ رَأسَهُ إليها فَقالَت الجاريةُ : إنَّ اللَّهَ يَقولُ : «وَالكاظِمينَ الغَيظَ» فَقالَ : كَظَمتُ غَيظي ، قالَت : «وَالعافينَ عَنِ النّاسَ» قالَ : عَفَوتُ عَنكِ قالَت : «وَاللَّهُ يُحِبُّ الُمحسِنينَ»9 قالَ : اذهَبي فَأنتِ حُرَّةٌ لِوَجهِ اللَّهِ10

445. al-Tabarsi narrated in Ilam al-Wara, 'And Ali b. al-Husayn (AS) had a slave girl, who was once pouring water for him when the jug fell and hurt the Imam's face. He raised his head [looking] at her, and the slave girl said [quoting verses from the Qur'an], 'Verily Allah says:“And those who suppress their anger” . He said, 'I have suppressed my anger.' She said,“And excuse the faults of the people” . He said, 'I have excused you.' She said,“And Allah loves the virtuous” . He said, 'Go, for you are a free woman for the sake of Allah's pleasure.'11

446. م حمدُ بنُ طَلحةِ الشافِعيِّ في مَطالِبِ السَؤولِ : وَقَعَ الحَريقُ وَالنّارُ في البَيتِ الَّذي هُوَ فيهِ وَكانَ ساجِداً في صَلَوتِهِ فَجَعلوا يَقولونَ لَهُ : يابنَ رَسولِ اللَّهِ‏يابنَ رَسولِ اللَّهِ ! النّارَ ، النّارَ ! فَما رَفَعَ رَأسَهُ مِن سُجودٍ حَتَّى اُطفِئَت فَقيلَ لَهُ : ما الَّذي ألهاكَ عَنها ؟ فَقالَ : نارُ الآخِرَةِ12

446. Muhammad b. Talha al-Shafii narrated in Matalib al-Sa'ul, 'A fire set ablaze in the house wherein he was in the state of prostration in his prayers. They [the people of the household] cried, 'O son of the Prophet, O son of the Prophet! Fire! Fire!' But he did not raise his head from prostration until the fire had been extinguished.' He was asked, 'What is it that diverted your attention away from it [the fire]?' He replied, 'The Fire of the Hereafter.'13

447. ا بو نعيم في حلية الأولياء : سَمِعَ عَليُّ بنُ الحُسَينِ عليهما السلام ناعِيَةً في بَيتِهِ وَعِندَهُ جَماعَةٌ فَنَهَضَ إلى مَنزِلِهِ ثُمَّ رَجَعَ إلى مَجلِسِهِ ، فَقيلَ لَهُ : أمِن حَدَثٍ كانَتِ النّاعِيَةُ؟ قالَ : نَعَم ! فَعَزّوهُ وَتَعَجَّبوا مِن صَبرِهِ فَقالَ : إنّا أهلُ بَيتٍ نُطيعُ اللَّهَ فيما نُحِبُّ ، وَنَحمَدُهُ فيما نَكرَهُ14

447. Abu Naim narrated in Hilyat al-Awliya', 'Ali b. al-Husayn heard a cry from his house when a group of people was sitting with him. He stood up, went into his house and then returned to his meeting. Someone asked, 'Was the cry due to an accident?' He said, 'Yes.' They extended their condolences and were amazed at his patience. He then said, 'We, the ahl al-bayt obey Allah in that which we love, and praise Him in that which we dislike.'15

(اُنظر) السجود : باب 920 ، 921

(See also: PROSTRATION: section 920, 921)

Notes

1. بحار الأنوار : 46 / 3 / 1 .

2. Bihar al-Anwar, v. 46 , p. 3 , no. 1

3. المناقب لابن شهرآشوب : 4 / 154 .

4. Manaqib Ibn Shahr Ashub, v. 4 , p. 154

5. حلية الأولياء : 3 / 140 .

6. Hilyat al-Awliya', v. 3 , p. 140

7. الكافي : 3 / 300 / 4 .

8. al-Kafi, v. 3 , p. 300 , no. 4

9. آل عمران : 134 .

10. إعلام الورى : 256 .

11. Ilam al-Wara, p. 256

12. مطالب السؤول : 77 .

13. Matalib al-Sa'ul, p. 77

14. حلية الأولياء : 3 / 138 .

15. Hilyat al-Awliya', v. 3 , p. 138

22 - الإمام محمّد بن عليّ الباقر

22 IMAM MUHAMMAD B. ALI AL-BAQIR (AS)

142 - النَّصُّ عَلى‏ إمامَتِهِ‏

142 Proofs of his Imama

448. ك فاية الأثر عن مالك بن أعين الجهني ، قال : أوصى عَلِيُّ بنُ الحُسَينِ عليه السلام إبنَهُ مُحَمَّد بنَ عَلِيّ - صلوات اللَّه عليهما - فَقالَ : يا بُنَيَّ إنِّي جَعَلتُكَ خَليفَتِي مِن بَعدِي ، لا يَدّعي فيما بَيني وَ بَينكَ أحَدٌ إلّا قَلَّدَهُ اللَّه يَومَ القِيامَةِ طَوقاً مِن نارٍ1

448. It is narrated in Kifayat al-Athar: 'Ali b. al-Husayn said in his will to his son Muhammad b. Ali: 'My son! I have chosen you as my successor after me. No one would claim what lies between you and me, and if so Allah would suspend a yoke of fire on his neck on the Day of Resurrection.'2

Notes

1. كفاية الأثر : 241 .

2. Kifayat al-Athar, p. 241

143 - هُوَ يَبقَرُ العِلمَ بَقْراً

143 He Cleaves Knowledge Open

449. ر سولُ اللَّهِ صلى اللَّه عليه وآله - لِجابِرِ بنِ عبدِ اللَّهِ الأنصاريّ - : إنَّكَ سَتَدرُكُ رَجُلاً مِنِّي اسمُهُ اسمي وَ شَمائِلُهُ شَمائِلي يَبقَرُ العِلمَ بَقرَاً1

449. The Prophet (SAWA) said to Jabir b. Abdullah al-Ansari, 'Soon you will be seeing a man from my household, his name will be my name , his feature will resemble mine, and he will cleave the knowledge deeply.'2

450. ا لإمامُ الباقرُ عليه السلام: إنَّ الحَقَّ استَصرَخَني وَقَد حَواهُ الباطِلِ في جَوفِهِ ، فَبَقَرتُ عَن خاصِرَتِهِ وَاطَّلَعتُ الحَقَّ عَن حُجُبِهِ حَتَّى ظَهَرَ وَانتَشَرَ ، بَعدَ ما خَفيَ وَاستَتَرَ3

450. Imam al-Baqir (AS) said, 'Verily the truth, harbouring falsehood in its midst, cried out for assistance from me. I cleaved it open from the side and disclosed the truth from its veils until it became manifest and widespread after having being concealed and hidden.'4

Notes

1. بحار الأنوار : 46 / 225 / 5 .

2. Bihar al-Anwar, v. 46 , p. 225 , no. 5

3. ربيع الأبرار : 2 / 603 .

4. Rabi al-Abrar, v. 2 , p. 603

144 - فَضائِلُهُ عليه السلام‏

144 His Virtues

451. ر سولُ اللَّهِ صلى اللَّه عليه وآله : يا جابِرُ ، يُولَدُ لابني الحسينِ ابنٌ يُقالُ لهُ : عليٌّ ، إذا كانَ يومُ القيامةِ نادى‏ مُنادٍ : لِيَقُمْ سيّدُ العابدينَ ، فيقومُ عليُّ بنُ الحسينِ. ويُولَدُ لِعليٍّ ابنٌ يُقالُ لَه : محمّدٌ يا جابِرُ ، إنْ رأيتَهُ فأقْرِئهُ مِنّي السَّلامَ ، واعْلَمْ أنَّ بَقاءكَ بعدَ رؤيتِهِ يَسيرٌ1

451. The Prophet (SAWA) said to Jabir : A boy will be born to my son Husain who shall be called Ali. On the day of resurrection a caller will announce:“The master of the worshippers to stand up” and then Ali b. al-Husain will rise. And for Ali, too, a boy will be born who shall be called Muhammad, 'O Jabir,when you have seen him, do convey my greetings to him and know that your lifespan after seeing him will be short.'2

452. ا لإمامُ الصّادقُ عليه السلام : كانَ أبي عليه السلام كَثيرَ الذِّكرِ لَقَد كُنتُ أمشي مَعَهُ وَإنَّهُ لَيَذكُرُ اللَّهَ ، وَآكُلُ مَعَهُ الطَّعامَ وَإنَّهُ لَيَذكُرُ اللَّهَ ، وَلَقد كانَ يُحَدِّثُ القَومَ وَما يَشغَلُهُ ذلك عَن ذِكرِ اللَّهِ وَكُنتُ أرى لِسانَهُ لازِقاً بِحَنَكِهِ يَقولُ : لا إلِهَ إلّا اللَّهَ ، وَكانَ يَجمَعُنا فَيَأمُرُنا بِالذِّكرِ حَتَّى تَطلُعَ الشَّمسُ وَيَأمُرُ بِالقَراءَةِ مَن كانَ يَقرَأُ مِنّا وَمَن كانَ لا يَقرَأُ مِنّا أمَرَهُ بِالذِّكرِ3

452. Imam al-Sadiq (AS) said, 'My father was one who remembered [Allah] a lot. When I walked with him, he would be in constant remembrance of Allah. When I ate food with him, he would be in constant remembrance of Allah. He would be speaking to people but that did not preoccupy him from remembering Allah. I would notice his tongue stick to his palate, uttering, 'There is no god but Allah.' He used to gather us and command us to remember Allah until the sun rose, and he would command whoever could read from among us to read the Qur'an, and whoever could not, to remember Allah.'4

453. ا لإمامُ الصّادقُ عليه السلام: وَكانَ أبو جَعفَرٍ عليه السلام أحسَنُ الناسِ صَوتاً5

453. Imam al-Sadiq said, 'Abu Jafar had the most beautiful voice.'6

454. س ُ لَيمانَ بنِ قرمٍ : كانَ أبو جَعفَرٍ مُحَمَّدُ بنُ عليٍّ عليهما السلام يُجيزُنا بِالخَمسمِائَةِ دِرهَمٍ إلى السِّتِمائَةِ إلى الألفِ دِرهَمٍ وَكانَ لا يَمُلُّ مِن صِلَةِ الإخوانِ وَقاصِديهِ وَمُؤَمِّليهِ وَراجيهِ7

454. Sulayman b. Qurm narrated, 'Abu Jafar Muhammad b. Ali used to pay us from five hundred to six hundred to one thousand dirhams. He never got tired of granting gifts to his brothers, his visitors, and those who had expectations of his help, and those who entertained hopes of him to assist them.'8

Notes

1. بحار الأنوار : 46 / 227 / 9 .

2. Bihar al-Anwar, v. 46 , p. 227 , no, 9

3. الكافي : 2 / 499 / 1 .

4. al-Kafi, v. 2 , p. 499 , no. 1

5. الكافي : 2 / 616 / 11 .

6. Ibid. v. 2 , p. 616 , no. 11

7. الإرشاد : 2 / 167 .

8. al-Irshad, p. 266

The Ahlul-bayt in The Qur’an and Sunnah

Introduction: His Eminence Shaykh Musa Muhammad Ali’s al-Sayyidah Zaynab

[3]

All praises belong to Allah, Lord of the worlds. Peace and Blessings be upon our master Muhammad (s.a.w.a.), the most honorable of the prophets and the chief of the Messengers of Allah (a.s.), and upon his Household (a.s.), companions, and progeny.

Almighty Allah says:

رَحْمَتُ اللَّهِ وَبَرَكَاتُه عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّه حَمِيدٌ مَجِيدٌ

The mercy of Allah and His Blessings are on you, O people of the house, surely He is Praised, Glorious.[4]

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا‍

Allah (s.w.t.) only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. [5]

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّة فِي الْقُرْبَىٰ

Say: I do not ask of you any reward for it but love for my near relatives. [6]

In his book entitled al-Sahih, Muslim records the following:

Zayd ibn Arqam narrated: In a place between Mecca and Medina called ‘Khumm’, the Messenger of Allah (s.a.w.a.) once delivered a speech to us.

After statements of praising and thanking Almighty Allah, as well as statements of preach and reminding of Him, the Prophet (s.a.w.a.) said:

أَلَا أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَنِي رَسُولُ رَبِّي فَأُجِيبَ وَ اَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ: أَوَّلُهُمَا كِتَابُ اللَّهِ فِيهِ الْهُدٰى وَ النُّورُ فَخُذُوا بِكِتَابِ اللَّهِ وَ اسْتَمْسِكُوا بِه... وَ أَهْلُ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي.

O people, I am no more than an ordinary person, and the Messenger of my Lord (i.e. Angel of death) will shortly come to me and then I will respond. Among you, I have left two weighty things: first, the Book of Allah (s.w.t.) that includes right guidance and illumination. Preserve in the Book of Allah (s.w.t.) and hold fast on it. Second, my Household; remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.) concerning my Household.”

The first thing one can learn from the previous directive of the immaculate Prophet (s.a.w.a.) is that one who loves something must prefer it to himself, lest such love will be false and untrue. To attain something after serious search is more pleasant and delightful than to get it without fatigue.

The true love for the Messenger of Allah (s.a.w.a.) can be shown through following his words and deeds, complying with his instructions, avoiding things that he deemed forbidden, copying ethics, and following him in his love for his Household (the Ahl al-Bayt (a.s.)), by showing love for them.

The Prophet’s households (a.s.) are the real pure ones. It is they whom Almighty Allah has given His love, bestowed upon with variant miracles, purified from the natures of souls, and saved from following their own desires. As a result, all their thoughts have become completely connected to Almighty Allah.

Thus, love for the Prophet’s Household has become the origin and the first step in the way towards Allah (s.w.t.). Allmanners and ranks are only levels of love.

Out of His honoring them, Almighty Allah educated the ignorant among the Prophet’s family, guided the lost, and strengthened the weak; therefore, to behave modestly before them is a duty, to seek justice for their wronged ones is obligatory, and to serve them as much as possible is regarded as seeking nearness to them.

It is Almighty Allah, the Creator, Who favored, awarded, purified, chastened, and honored the Prophet’s Household. This is clear in His saying:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. [7]

Therefore, creatures must bear in their hearts such divine favoring as response to the Creator’s instruction and carrying out the Prophet’s call.

Love for the Prophet’s Household (a.s.) can be achieved only by respecting them in presence and absence; they hence should not be slandered or disrespected. Finally, it is forbidden to backbite, especially the Prophet’s Household (a.s.) and the sincere saints of Allah (s.w.t.).[8]

As a result, Muslims must beware of such a vicious trait. However, no one who plunges into such a thing will attain success, because the saints are as same as the prophets, and to make distinction between them is to deprive them of their prosperities and ingratitude for their graces.

Unfortunately, the inattentive and the deceived ones look at the people of honesty and faithfulness with the eyes of despise, issue wrong decisions about them, charge them with deviation, and regard them as ignorant. The clear-sighted ones, on the other hand, are persistently calm; they can see the unseen with eyes of discernment from beyond soft screens. Accordingly, misfortunes cannot defeat them and attacks of time cannot provoke them. In an instant, the flag of ease shall gleam for them, clouds of obscurity clear away and Almighty Allah eradicate the intrigues of the conspirators.

On that account, men of perception, sagacity, decency, and observation hold faithful devotion, perfect constancy, sincere honesty, and abundant esteem for the Prophet’s Household out of their compliance to the Creator’s instruction, their honoring the Prophet, and their acceding to his commandment in the following Hadees:

Al-Tabarani, in his al-Mo’jam al-Kabeer, Abu al-Shaykh, Ibn Habban, in his al-Sahih, and al-Bayhaqi; all recorded the Prophet’s following saying:

لَا يُؤْمِنُ عَبْدٌ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ نَفْسِهوَ تَكُوْنَ عِتْرَتِيْ أَحَبَّ إِلَيْهِ مِنْ عِتْرَتِهوَ اَهْلِيْ أَحَبَّ إِلَيْهِ مِنْ اَهْلِه وَ ذَاتِي أَحَبَّ إِلَيْهِ مِنْ ذَاتِه.

A servant of Allah (s.w.t.) shall not be faithful believer unless he loves me more than he loves himself, loves my Household more than he loves his Household, loves my family more than he loves his family, and loves my soul more than he loves his soul.[9]

Al-Bayhaqi, Abu al-Shaykh, and Ibn Habban, in his al-Sahih all recorded the following Hadees on the authority of Ali:

The Messenger of Allah (s.a.w.a.) was furious when he came out, sat on the minbar, thanked and praised Allah (s.w.t.), and then said:

مَا بَالُ رِجَالٍ يُؤْذُوْنَنِيْ فِيْ اَهْلِ بَيْتِيْ؟ وَ الَّذِيْ نَفْسِيْ بِيَدِهلَا يُؤْمِنُ عَبْدٌ حَتّٰي يُحِبَّنِيْ، وَ لَا يُحِبَّنِيْ حَتّٰي يُحِبَّ ذُرِّيَّتِيْ.

What is the matter with those who hurt me concerning my Household (a.s.)? I swear by Him Who grasps my soul in His hand that a servant (of Allah (s.w.t.)) shall not be faithful believer unless he loves me, and he shall not love me truly unless he loves my progeny (a.s.).

For this reason, Abu Bakr said:

“I love to respect the Prophet’s kinship more than to respect mine.”

Out of his honesty and wisdom, the Master of the Creatures (i.e. Prophet Muhammad (s.a.w.a.)) who says nothing but truth has said as it is reported by al-Tirmizi, in his al-Sunan, and al-Hakim, in al-Mustadrak, on the authority of (Abdullah) IbnAbbas:

أَحِبُّوا اللَّهَ لِمَا يَغْذُوكُمْ بِه مِنْ نِعَمِه وَ أَحِبُّونِي لِحُبِّ اللَّهِ عَزَّ وَ جَلَّ وَ أَحِبُّوْا أَهْلَ بَيْتِيْ لِحُبِّيْ‏

“You should love Allah (s.w.t.) on account of the graces that He bestows upon you ceaselessly, and you should love I on account of your love for Allah (s.w.t.), and you should Love my Household (a.s.) on account of your love for me.”2

As a commentary of the Prophet’s saying,“You should love Allah (s.w.t.) on account of the graces that He bestows upon you ceaselessly,” the author of Fayz al-Qadir says:

“This means that you should love Allah (s.w.t.) for the various material and tangible graces that He confers upon you, such as the facilitation of food and drink as an example on the material graces and the leading to success and right guidance, the nomination of figures of knowledge, the creation of senses, and the dispense of the illuminations of conviction on hearts in addition to the other tangible graces.”

Ibn Atta-Allah al-Iskandari says:

“In every moment, Almighty Allah confers upon you with graces for which you should love Him and must thank Him at all times.”

Accordingly, it is impossible to settle the thanking when its time slips away, since a new thanking must be renewed in every split second. In the same way, seeking forgiveness and evasion of sins must be renewed in every moment.

Almighty Allah says:

وَإِنْ تَعُدُّوا نِعْمَة اللَّهِ لَا تُحْصُوهَاۗ إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ

And if you would count Allah’s favors, you will not be able to number them; most surely Allah is Forgiving, Merciful. [10]

Hence, the Prophet (s.a.w.a.) intended to say that you must love Almighty Allah because He is conferring upon you with His endless graces.

Al-Zamakhshari says in this regard:

“Grace denotes every advantage intended for charity. On this account, Allah the Exalted has created the whole world as grace. The world is in fact either animate or inanimate. The inanimate is grace for the animate, and the animate is grace for liveliness is grace for the spirited, because without liveliness, the spirited would lose the ability to benefit by other graces. Thus, anything that can be benefited is grace.”

As a commentary on the previous notion, al-Fakhr al-Razi says:

“The graces of Allah the Exalted are countless, because everything that He has given to us, such as advantages, pleasures, limbs and organs that we use for getting benefits and evading harms, things that He has created in this universe to reason out the existence of Him as the One and only Maker, and things that He has brought about so as to restrain from acts of disobedience; all these are graces. Furthermore, everything that brings pleasure is grace, and everything that does not bring pleasure but is used for evading harms is also grace, and everything that does not bring pleasure and is not used for evading harms is also grace since it can be used as evidence on the existence of the Maker and, thus, a means to the recognition of and the obedience to Him. As a result, all the creatures are graces.”

It is now clear that a servant’s love for Allah (s.w.t.) does not need for interpretation, while Allah’s love for a servant needs interpretation.

In this regard, Imam al-Ghazzali says:

“Love for Allah (s.w.t.) is factual, not figurative, because love, as linguists cite, denotes the soul’s tendency to something expedient and agreeable, while the excessive tendency is the ardent love. Since Allah the Exalted is All-Benevolent and pleasing, and tendency to benevolence and pleasance is naturally satisfying, love for Him has become real. On the other side, Allah’s love for a servant is a figurative matter that stems from the Lord’s unveiling the divine screen between a servant and Him in order that the servant will see the Lord with his heart, and also stems from the Lord’s enabling the servant to be close to Him.”

The following is excerpted from Sharh al-Mawaqif:[11]

“Our love for Allah (s.w.t.) is a spiritual manner depending on the conception of His continual, limitless perfection, and necessitating perfect attention to His Sacred Presence without languor or whereabouts. While our love for things other than Him is a manner depending on the imagination of the perfection of pleasant, humane, or comparable things, such as the love for one’s beloved or the father’s love for his son. Moreover, love is satisfaction, will, and avoidance of protest.

In abstract, Allah’s love for others is not real, because the reality of love denotes will, and wills associate limited things only, and Almighty Allah has no limits. In other words, a will to do something denotes that that thing has not been done yet, and the will to avoid something denotes that that thing can be avoided. On that account, Almighty Allah is too exalted to will to do or avoid something, because He is the Everlasting, the eternally besought of all.”

The Prophet’s (s.a.w.a.)saying,“you should love me on account of your love for Allah (s.w.t.),” means that because Allah the Exalted loves me, He specifies your love for me as an instruction that you must carry out. This meaning is stated in the following authentically narrated report:

“When Allah (s.w.t.) loves a servant, Archangel Gabriel declares: Allah (s.w.t.) has loved so-and-so, you therefore must love him.”

The Prophet’s (s.a.w.a.) saying,“You should love my Household on account of your love for me,” means that because I love my Household (a.s.) for Allah’s love for them, you should then love them.

The Prophet’s saying may also denote an instruction that must be carried out, because love for the Prophet’s Household is for their love for the Prophet (s.a.w.a.). Almighty Allah says:

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّة فِي الْقُرْبٰى

Say: I do not ask of you any reward for it but love for my near relatives. [12]

Al-Fakhr al-Razi records that the Prophet (s.a.w.a.) and his Household are equal in five things:

(1) During the Tashahhud[13] of the prayers, blessings should be said to the Prophet and his Household.

(2) During the Taslim[14] of the prayers, blessings should be said to the Prophet and his Household. In the Holy Qur’an, Almighty Allah says:

سَلَامٌ عَلٰى إِلْ يَاسِينَ

Peace be on the family of Yasin. [15]

(3) In purity; Almighty Allah addresses to Prophet Muhammad (s.a.w.a.) by saying, طٰهٰ which means ‘pure.’

(4) Almighty Allah says:

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ

Say: If you love Allah, then follow me, Allah will love you. [16]

(5) Almighty Allah says:

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّة فِي الْقُرْبٰى

Say: I do not ask of you any reward for it but love for my near relatives. [17]

The Holy Qur’an, authentic Ahadees, and consensus of Muslim scholars from different generations; all these refer to the divine obligation of loving, adoring, esteeming, respecting, and honoring the Household of Allah’s Messenger(s.a.w.a.). Besides, reason decides this fact according to the previous proofs on the obligation of gratitude for the All-benefactor Lord’s graces. Our Prophet (s.a.w.a.), as being the prophet of mercy, the guide of the Ummah, and the savior of humankind, must be thanked, appreciated, respected, and honored. To honor and love the Prophet’s Household is a part of honoring and loving him.

On that account, the four major guidelines of the Islamic Shari’ah, namely the Holy Qur’an, the Holy sunnah, consensus of the different generations of the Muslim scholars, and analogy, make incumbent upon Muslims to love the Prophet’s Household. To refer to all these evidences is impossible in this brief essay, because it requires big volumes, and the submission to this fact is an indisputable matter for both ordinary people and scholars. We have referred to some points of this topic only in order to enlighten those who love the Prophet’s Household, for Almighty Allah says:

إِنَّ اللَّهَ اصْطَفٰى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ

Surely, Allah (s.w.t.) chose Adam (a.s.) and Noah (a.s.) and the descendants of Abraham (a.s.) and the descendants of Imran (a.s.) above the nations. [18]

Undoubtedly, Prophet Muhammad (s.a.w.a.) belongs to the descendants of Abraham (a.s.) and, as a result, his Household belongs to the descendants of Abraham (a.s.). As a conclusion, the Prophet’s Household (a.s.) is chosen by Allah (s.w.t.).

Regarding Almighty Allah’s saying:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. [19]

This is most surely clear-cut evidence on the special rank of the Prophet’s Household. Furthermore, there are numerous Verses from the Holy Qur’an and Hadees supporting each other in this regard. The best example is Allah’s saying:

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّة فِي الْقُرْبَىٰ

Say: I do not ask of you any reward for it but love for my near relatives. [20]

The authenticated frank Ahadees regarding the Prophet’s Household are too innumerable. Let us refer to some of them:

Al-Tirmizi, in his al-Sunan, and Abu Hatam reported the following Hadees on the authority of Zayd ibn Arqam:

أَنَا حَرْبٌ لِمَنْ حَارَبَهُمْ وَ سِلْمٌ لِمَنْ سَالَمَهُم‏

I am in war against him whoever is in war against them (the Prophet’s Household), and in peace with him whoever is in peace with them.

Al-Tirmizi and Imam Ahmad recorded the following Hadees:

مَنْ آذٰي قَرَابَتِيْ فَقَدْ آذَانِيْ، وَ مَنْ آذَانِيْ فَقَدْ آذَي اللهَ.

Anyone who hurts my relatives will be hurting me, and whoever hurts me is surely hurting Allah.

Imam al-Bukhari, in his al-Sahih, recorded the following on the authority of Abd-al-Rahman ibn Abu Layla:

Ka’b ibn Ajarah met me and said,“May I present to you a gift that I have heard from the Messenger of Allah (s.a.w.a.)?”

“Yes,” I answered,“give it to me.”

He spoke, “We asked the Prophet (s.a.w.a.) how to send blessings on the Ahl al-Bayt (a.s.), and he answered: You should say:

قُوْلُوْا اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلٰى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ اَللّٰهُمَّ بَارِكْ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلٰى إِبْرَاهِيْمَ وَ آلِ إِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ

Say: O Allah! have mercy upon Muhammad (s.a.w.a.)and upon the family of Muhammad (s.a.w.a.)in the same way as you had mercy upon Abraham and the family of Abraham (a.s.). You are surely Praised and Glorious. O Allah! bless Muhammad and the family of Muhammad (s.a.w.a.)in the same way as you blessed Abraham and the family of Abraham (a.s.). You are surely Praised and Glorious.

Commenting on this Hadees, our master Jabir says:

“I do not believe that my prayers in which I do not send blessings upon Muhammad and the family of Muhammad; I do not believe such prayers will be accepted.”

Al-Tirmizi, in his al-Sunan, records the following on the authority of “Umar ibn Abu Salamah, the Prophet’s stepson:

Regarding the following Verse:

إِنَّمَا يُرِيْدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying. [21]

When this Verse was revealed, the Prophet (s.a.w.a.) was in the house of UmmeSalamah the Prophet’s righteous wife. He summoned Fatimah, al-Hasan (a.s.) and al-Husain (a.s.) and covered them with a cloak which too covered his back and said:

اَللّٰهُمَّ هٰؤُلَاءِ أَهْلُ بَيْتِيْ فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَ طَهِّرْهُمْ تَطْهِيْرًا

O Allah! these are my Household; therefore (I beseech You to) keep away the uncleanness from them and purify them a thorough purifying.

Seeing the situation, Umme Salamah asked,“Am I added to them, O Allah’s Messenger?”

The Prophet (s.a.w.a.) answered,“You are in your own position, and you are on the right.” [22]

These are the Ahl al-Bayt (a.s.) from whom Almighty Allah keeps away the uncleanness and whom He purified thoroughly. In the previous Hadees, the Messenger of Allah (s.a.w.a.) shows that this honor (of thorough purification) is dedicated to them individually and without the participation of anyone else.

According to the narration, this exclusive position verifies that UmmeSalamah heard and saw the whole situation and asked the Prophet (s.a.w.a.) to include her to them. As she tried to lift up that cloak and go under it, the Prophet (s.a.w.a.) took the cloak’s edge from her hand and said,“You are on your own position, and you are on the right.”

Because this exclusive position is dedicated to the Ahl al-Bayt (a.s.) alone, nobody else should be added even Umme Salamah, the virtuous wife of the Prophet (s.a.w.a.) and mother of the faithful believers (Allah (s.w.t.) please all the mothers of the faithful believers)[23]

If it was permissible or acceptable for anyone else to have a share in this exclusive position of the Prophet’s Household (a.s.), it would be permissible for Umme Salamah to be under that cloak as at least response to her desire, soothing her or appreciation for her faithfulness and loyalty especially from the one who“has a greater claim on the faithful (Believers) than they have on themselves,” and is“to the Believers full of pity and Merciful,” 2 and was the kind, the sympathetic, the magnanimous, the generous, and the honest. Thus, it has become evident that the Verse is dedicated to those people of the cloak, not anyone else. This fact is also proved by authentic narrations. Thus, it has been proved that the Verse intended is dedicate to the Prophet’s Household (a.s.) who are distinguished by such honorable merits. In addition, the Holy Sunnah is glittering to brim the Muslims’ world with the virtues of the Prophet’s Household:

In his (book entitled) al-Sahih, Muslim records the following on the authority of Yazid ibn Hayyan al-Taymi:

Husain ibn Sabarah, Muslim ibn Zayd, and I went to Zayd ibn Arqam. After we had sat before him, Husain asked,“Zayd, you have really attained great benefaction because you saw the Prophet (s.a.w.a.), listened to his words, participated in his campaigns, and followed him in prayers. Now, Zayd, please narrate to us what you have heard from the Messenger of Allah (s.a.w.a.).”

Zayd spoke:“O son of my brother, (I swear) by Allah (s.w.t.) I have become old-aged; my days have become very old and have forgotten some of these narrations that I used to memorize directly from the Messenger of Allah (s.a.w.a.). You therefore should accept what I will tell you and should not ask me things over my ability.”

He then added, “One day, in a place between Mecca and Medina called (Khumm) the Messenger of Allah (s.a.w.a.) delivered a speech to us.

After statements of praising and thanking Almighty Allah, as well as statements of preach and reminding of Him, the Prophet (s.a.w.a.) said:

أَلَا أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا أ بَشَرٌ يُوشِكُ أَنْ يَأْتِيَنِي رَسُولُ رَبِّي فَأُجِيبَ وَ اَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ: أَوَّلُهُمَا كِتَابُ اللَّهِ فِيهِ الْهُدٰى وَ النُّورُ فَخُذُوا بِكِتَابِ اللَّهِ وَ اسْتَمْسِكُوا بِه... وَ أَهْلُ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي.

O people, I am no more than an ordinary person, and the Messenger of my Lord (i.e. Angel of death) will shortly come to me and then I will respond. Among you, I have left two weighty things: first, The Book of Allah (s.w.t.) that includes right guidance and illumination. Preserve in the Book of Allah (s.w.t.) and hold fast on it. Second, my Household; remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.) concerning my Household.

Husain (a.s.) asked again,“Zayd, who are the Prophet’s Household? Are his wives included with his Household?”

He - Zayd answered:“His wives are included with his Household, but his Household is those whom are forbidden to receive alms after him.”

Husain (a.s.) asked,“Who are they, then?”

Zayd answered,“They are the family of Ali (a.s.), the family of Aqil, the family of Ja’far, and the family of Abbas.”

(Abdullah) ibn Abbas narrated that the Messenger of Allah (s.a.w.a.) had said:

يَا بَنِيْ عَبْدِ الْمُطَّلِبِ إِنِّي قَدْ سَأَلْتُ اللَّهَ أَنْ يُثَبِّتَ قَائِمَكُمْ وَ أَنْ يَهْدِيَ ضَالَّكُمْ وَ أَنْ يُعَلِّمَ جَاهِلَكُمْ وَ أَنْ يَجْعَلَكُمْ جُوَدَاءَ نُجَدَاءَ رُحَمَاءَ فَلَوْ أَنَّ رَجُلًا صَفَنَ بَيْنَ الرُّكْنِ وَ الْمَقَامِ فَصَلَّى وَ صَامَ ثُمَّ لَقِيَ اللَّهَ مُبْغِضًا لِأَهْلِ بَيْتِ مُحَمَّدٍ دَخَلَ النَّارَ.

O sons of Abd-al-Muttalib, I have besought Allah (s.w.t.) to make the chiefs among you stable (on the right course), guide the straying ones among you, teach the ignorant ones among you, and make you generous, noble, and Merciful, A man who lines up his legs between the Rukn and Maqam[24] for praying (there) and observes fasting (there) shall most surely be entered into the fire of Hell if he meets Allah (s.w.t.) (on the Day of Resurrection) bearing malice against the Household of Muhammad.

This Hadees is recorded by al-Hakim (in his book titled al-Mustadrak) on the criterion of Muslim.[25]

The Prophet’s Household is the worthiest of the Divine Care and love of the Messenger of Allah (s.a.w.a.), because they are regarded as security from people on this earth.

Imam Ahmad ibn Hanbal, in his al-Musnad, and Abu Amr al-Ghifari have reported on the authority of Ali (a.s.) that the Messenger of Allah (s.a.w.a.) had said:

اَلنُّجُوْمُ أَمَانٌ لِأَهْلِ السَّمَاءِ فَإِذَا ذَهَبَتِ النُّجُوْمُ ذَهَبَ أَهْلُ السَّمَاءِ وَ أَهْلُ بَيْتِيْ أَمَانٌ لِأَهْلِ الْأَرْضِ فَإِذَا ذَهَبَ أَهْلُ بَيْتِي ذَهَبَ أَهْلُ الْأَرْضِ

Stars are acting as security for the inhabitants of the heavens. If stars vanish, the inhabitants of the heavens will vanish, too. My Household is acting as security for the inhabitants of the earth. If they disappear, the inhabitants of the earth will disappear, too.

Nasr ibn Ali al-Jahdumi relates the following narration to Ali ibn Abu Talib (a.s.):

The Prophet (s.a.w.a.) took al-Hasan (a.s.) and al-Husain (a.s.) from the hands and declared:

مَنْ أَحَبَّنِيْ وَ أَحَبَّ هٰذَيْنِ وَ أَبَاهُمَا وَ أُمَّهُمَا كَانَ مَعِي فِي دَرَجَتِيْ يَوْمَ الْقِيَامَة

Anyone who loves these two, their father, their mother, and me shall certainly be with me in the same position on the Day of Resurrection.

Sufyan ibn Waki and Abd ibn Hamid reported that Khalid ibn Mukhallad narrated the following to them on the authority of Usamah ibn Zayd:

One night, I visited the Prophet (s.a.w.a.) who went out embracing two things that I could not see under a cloak. After I had asked him about the matter for which I visited him, I asked about the things that he was embracing. He (s.a.w.a.) uncovered the cloak and they were al-Hasan (a.s.) and al-Husain (a.s.) on his hips. He then said:

هٰذَانِ ابْنَايَ وَ ابْنَا ابْنَتِيْ اَللّٰهُمَّ إِنِّيْ أُحِبُّهُمَا فَأَحِبَّهُمَا وَ أَحِبَّ مَنْ يُحِبُّهُمَا

These two are my sons and my daughter’s (a.s.).O Allah! I do love them and I beseech to You to love them and to love those who love them.

Al-Husain ibn Hurays has related that Abu Buraydah said:

Whilst the Prophet (s.a.w.a.) was on the Minbar delivering a speech to usal-Hasan (a.s.) and al-Husain (a.s.) who were dressing red shirts came towards him in stumbling steps. Immediately, the Messenger of Allah (s.a.w.a.) descended from the Minbar carried them both and put them before him. He then commented:

صَدَقَ اللَّهُ:’إِنَّما أَمْوالُكُمْ وَ أَوْلادُكُمْ فِتْنَة‘نَظَرْتُ إِلٰى هٰذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَ يَعْثُرَانِ فَلَمْ أَصْبِرْ حَتّٰى قَطَعْتُ حَدِيْثِيْ وَ رَفَعْتُهُمَا

Truthful are the words of Allah (s.w.t.) Who says: “Your possessions and your children are only a trial.” As I saw these two boys walk stumblingly, I could not avoid interrupting my speech so as to lift them up from the ground.

Almighty Allah too urged to respect the Prophet’s Household (a.s.). In this regard, al-Bukhari in his al-Sahih records that Abu Bakr narrated the following saying of the Prophet (s.a.w.a.):

يَا اَيُّهَا النَّاسُ، اُرْقُبُوْا مُحَمَّدًا فِيْ اَهْلِ بَيْتِه.

O people, regard Muhammad (s.a.w.a.) through honoring his Household (a.s.).

Imam Ahmad ibn Hanbal in his al-Sahih records on the authority of Ali (a.s.) that the Prophet (s.a.w.a.) said to Fatimah (a.s.):

اِنِّيْ وَ اِيَّاكِ وَ هٰذَيْنِ (يعني حَسَنًا وَ حُسَيْنًا) وَ هٰذَا الرَّاقِدَ (يعني عَلِيًّا) فِيْ مَكَانٍ وَاحِدٍ يَوْمَ الْقِيَامَة.

You, these two (i.e. al-Hasan (a.s.) and al-Husain (a.s.) this sleeping one (i.e. Ali (a.s.) and I shall certainly be in the same position on the Day of Resurrection).

Al-Tabarani records on the authority of Ali (a.s.) that the Messenger of Allah (s.a.w.a.) said:

اَوَّلُ مَنْ يَرِدُ عَلَيَّ الْحَوْضِ اَهْلُ بَيْتِيْ وَ مَنْ اَحَبَّنِيْ مِنْ اُمَّتِيْ.

My Household and those who love me among the individuals of my Ummah shall be the first to join me on the Divine Pool.

Al-Tabarani, in his al-Mo’jam al-Saghir records on the authority of Abdullah ibn Ja’far that the Messenger of Allah (s.a.w.a.) said:

يَا بَنِي هَاشِمَ، إِنِّي قَدْ سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَجْعَلَكُمْ جُوَدَاءَ نُجَدَاءَ رُحَمَاءَ.وَ سَأَلْتُه اَنْ يَهْدِيَ ضَالَّكُمْ وَ يُؤْمِنَ خَائِفَكُمْ وَ يُشْبِعَ جَائِعَكُمْ.

O sons of Hashim, I have implored to Allah the Exalted to make you generous noble and Merciful. I have also asked Him to guide the straying ones among you, secure the fearful ones among you and to supply the hungry ones among you.

In his al-Mustadrak, al-Hakim records the following Hadees on the authority of Anas ibn Malik and decides it as authentically reported:

The Messenger of Allah (s.a.w.a.) said:

رشدني رَبِّيْ فِيْ اَهْلِ بَيْتِيْ مَنْ اَقَرَّ مِنْهُمْ بِالتَّوْحِيْدِ وَلِيٌّ بِالْبَلَاغِ اَلَا يعذبهم.

Concerning my Household my Lord has promised me that He shall not punish anyone of them who believes in Allah’s oneness and my (divine) message.

Al-Tabarani in his al-Mo’jam al-Kabeer, records on the authority of (Abdullah) Ibn Abbas the following Hadees whose reporters are decided as trustworthy:

The Messenger of Allah (a.s.) said to Fatimah (a.s.):

اِنَّ اللهَ غَيْرُ مُعَذِّبِكِ وَ لَا وُلْدِكِ.

Most surely, Allah (s.w.t.) shall not punish your sons and you.

Ahmad, al-Hakim and al-Bayhaqi record on the authority of Abu Saeed (al-Khudri) that the Messenger of Allah (s.a.w.a.) said while he was on the minbar:

مَا بَالُ رِجَالٍ يَقُوْلُوْنَ اَنَّ رَحِمَ رَسُوْلِ اللهِ لَا تَنْفَعُ قَوْمَه يَوْمَ الْقِيَامَة؟ بَلٰي وَ اللهِ، اِنَّ رَحِـمِيْ مُوْصِلَة فِيْ الدُّنْيَا وَ الْآخِرَة، وَ اِنِّيْ، اَيُّهَا النَّاسُ، فَرْطٌ لَكُمْ عَلَي الْحَوْضِ.

What is the wrong with some individuals who claim that the kinship of Allah’s Messenger(s.a.w.a.) shall not be helpful on the Day of Resurrection? This is definitely not correct. By Allah (s.w.t.), I swear that my kinship is helpful in this world as well as the world to come. O people, I will precede you to the Divine Pool.

Al-Bukhari, in his al-Sahih, records the following on the authority of Abu Bakr:

While the Prophet (s.a.w.a.) was delivering a sermon, al-Hasan (a.s.) came; therefore, the Prophet (s.a.w.a.) said:

إِبْنِيْ هٰذَا سَيِّدٌ وَ لَعَلَّ اللَّهَ يُصْلِحُ بِه فِئَتَيْنِ مِنَ الْمُسْلِمِيْنَ‏

This is my son. He is a chief. Perhaps, Allah (s.w.t.) will reconcile two Muslim parties through him.

Ibn Hajar, in Path al-Bari (Commentary and explanations of al-Bukhari’s al-Sahih), records the following saying of al-Muhallab:

In the previous Hadees, the Prophet (s.a.w.a.) relates leadership to conciliation; therefore, this indicates that none deserves leadership except those by who people benefit.

Imam Ahmad and al-Tabarani, in his al-Mo’jam al-Kabeer, record that Ali (a.s.) reported:

As the Messenger of Allah (s.a.w.a.) assigned me as the judge of the Yemen, I said:“Messenger of Allah (s.a.w.a.), you have chosen me while I am still young and many elderly men are there. Besides, I do not have full acquaintance with judiciary.”

The Prophet (s.a.w.a.) answered:

اِنْطَلِقْ فَإِنَّ اللَّهَ سَيَهْدِيْ قَلْبَكَ وَ يُثَبِّتُ لِسَانَكَ‏

Go ahead, for it is Allah (s.w.t.)Who shall guide your heart and strengthen your tongue.

Ali (a.s.) then said:“After this statement, I have never failed.”

In fact, the authentic Ahadees in this regard are innumerable, for the six most reliable reference books of Hadees, as well as many others, are filled up with such narrations of honoring and esteeming the Prophet’s Household’s exalted rank and unanimous elevated standing. Besides, this fact is known for everybody, and it is impossible to find a single faithful believer ignoring the esteem of the family of Allah’s Messenger(s.a.w.a.).

Abu Bakr al-Bayhaqi (m), the grand scholar, says:

“All these reportsappertained to the virtuesof the Prophet’s Household are mentioned in the famous books of Hadees in authenticated series of narration. Refer to these books for the topic intended.”

The Prophet’s households are Ali, Fatimah, al-Hasan, and al-Husain (a.s.), and their descendants and offspring are attached to them.

The Hadees of Mubahalah - invocationof Allah’s curse - isthe evidence on the fact that only the aforementioned five individuals enjoy the special rank given to the Prophet’s Household (a.s.).

Exegetes of the Holy Qur’an have confirmed the following incident:

Regarding Almighty Allah’s saying:

فَمَنْ حَاجَّكَ فِيهِ مِنْۢ بَعْدِ مَا جَائَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَائَنَا وَأَبْنَائَـكُمْ وَنِسَائَنَا وَنِسَائَـكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَـاذِبِيْنَ .

If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: “Come! Let us gather together, our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah (s.w.t.) on those who lie!

When this Verse was revealed, the Messenger of Allah (s.a.w.a.) embraced al-Hasan (a.s.) and al-Husain (a.s.), Fatimah (a.s.) walked after them, and Ali (a.s.) walked after them. He then asked them to say ‘Amen’ when he would invoke Allah (s.w.t.)... etc.[26]

On this incident, Jarallah comments:

“This Verse is the strongest evidence on the virtue of the ‘Ashab al-Kisa’ (owners of the Cloak - The Prophet’s Household.)[27]

About their descendants’ following them in virtue, the following Qur’anic Verse proves it:

وَالَّذِيْنَ آمَنُوْا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيْمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ

And (as for) those who believe and their offspring follow them in faith, We will unite with them their offspring.

Scholars have confirmed that ‘offspring’ includes the descendance of the origin up to the Day of Resurrection. On that account, the Prophet’s Household includes his offspring and descendants up to the Day of Resurrection. From this point, scholars of Islamic laws have decided many verdicts, especially in questions of waqfs[28] and the like. In this respect too, the question of the belongingness of the Prophet’s daughter’s descendants to his lineage is very famous, and our great Imam Abu Hanifah al-No’man ibn Sabit has his clear opinion in this question.

Commenting on the previous Qur’anic Verse, the author of Mahasin al-Ta‘wil says:

“The Verse refers to those who imitate their ascendants with relation to faith and righteous deeds. The Verse also shows that those descendants will be joined to their ascendants in Paradise and (eternal) bliss. Because the addressees in the Verse are the Prophet’s companions who are sure of Allah’s promise they receive the good tidings that their descendants who imitate them righteously will be added to them.”

The other Hashemite’s whom are forbidden to receive anything from the alms enjoy a rank of honor higher than that of others, but they cannot attain the characteristics of the ‘Ashab al-Kisa’ and the Prophet’s progeny in relation to the obligation of loving, respecting, reverencing and honoring them.

Scholars have had different opinions regarding Almighty Allah’s saying:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah (s.w.t.) only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. [29]

Some scholars have decided that this Verse is dedicated only to the descendants of Ali and Fatimah (a.s.), while others have included the families of al-Abbas (a.s.), Ja’far, and Aqil with them.

In his al-Risalah al-Zaynabiyyah, Jalaluddln al-Suyuti has recorded precious words concerning the identification of the Sharifs. He says:

“In the first age of Islam, the epithet of Sharif was said to anyone who belonged to the Prophet’s Household (a.s.), whether through al-Hasan (a.s.) or al-Husain (a.s.) belonged to Ali (a.s.) whether through Muhammad ibn al-Hanafiyyah or any other son, or belonged to Ja’far, Aqil, or al-Abbas.

Thus, in the biographies mentioned in al-Zahabi’s book of history, you can find many names such as, ‘Sharif of al-’Abbas’, ‘Sharif of ‘Aqil,’ Sharif of ‘Ja’far,’ or ‘Sharif of Zaynab.’

But, when the Fatimid dynasty ruled Egypt, they dedicated the epithet to the descendants of our Master’s al-Hasan (a.s.) and al-Husain (a.s.). This matter has been followed in Egypt up to now.

Lady Zaynab (a.s.) married my Master Abdullah ibn Ja’far, her cousin. The first of her excellent, pure descendants were Sayyid Ali, the namesake of his grandfather, Sayyid Awn al-Akbar, Sayyid Abbas, Sayyid Muhammad, and Lady Umme Kulsum respectively. Lady Zaynab(a.s.)’sdescendants are now numerous.

They are, according to al-Sabban the scholar, added to the Prophet’s family and Household (a.s.). This fact is unanimously decided because the Prophet’s family are the faithful Believers from the Hashemites, son of Abd-al-Muttalib, his progeny, and his descendants. Sons (and descendants) of one’s daughter are regarded as his progeny and descendants, and when such a man records something in his will for his descendants, the descendants of his daughter must have a share in it. This meaning however is more specific than the previous.

As it is unanimously decided, it is forbidden for the descendants of Ja’far to have from the alms, because they belong to the Prophet’s Household. Even though it is now dedicated to the descendants of al-Hasan (a.s.) and al-Husain (a.s.), the epithet of Sharif must be said to all the individuals who belong to the Prophet’s Household, according to the old concept of this epithet.

The author of al-Mawahib says that the Messenger of Allah (s.a.w.a.) had no descendants except those who came through his daughter Lady Fatemah al-Zahra (a.s.). Hence, the Prophet’s noble progeny came through the two grandsons, Imam al-Hasan (a.s.) and Imam al-Husain (a.s.). Those who belong to the descendants of the two Imams are called ‘Hasani’ and ‘Husaini.’ Besides, the name ‘Ishaqi’ is added to those who belong to Ishaq son of Ja’far al-Sadiq son of Muhammad al-Baqir son of Imam Zayn al-Abidin son of Imam al-Husain (a.s.). He - Ishaq - was the husband of Lady Nafisah daughter of al-Hasan ibn Zayd ibn al-Hasan ibn al-Hasan ibn Ali (a.s.).

Al-Sabban says that ‘sharifship’ is of various classes; a general one includes all the Prophet’s Household, a special one is dedicated to the Prophet’s progeny and, hence, includes the descendants of Lady Zaynab (a.s.) and all of the Prophet’s daughter’s descendants, and a third class is restricted to al-Hasan (a.s.) and al-Husain (a.s.) and called ‘sharifship of kinship.’

The evidence of those who claim that the name of Ahl al-Bayt (a.s.) is restricted to definite individuals is the following Hadees, which is related from many authenticated ways of narration:

The Prophet (s.a.w.a.), accompanied by Ali and Fatimah (a.s.), gave his two hands to al-Hasan (a.s.) and al-Husain (a.s.) and entered. He asked Ali and Fatimah (a.s.) to come close and sit before him, seated al-Hasan (a.s.) and al-Husain (a.s.) on his thighs, covered them with a cloak, and recited (Allah’s saying):

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. [30]

According to another narration, the Prophet (s.a.w.a.) then said:

اَللّٰهُمَّ هٰؤُلَاءِ أَهْلُ بَيْتِيْ فَاَذْهِبْ عَنْهُمُ الرِّجْسَ وَ طَهِّرْهُمْ تَطْهِيْرًا

O Allah! these are my Household; (So, I beseech to You to) Keep away the uncleanness from them, and purify them a thorough purifying.

According to a third narration, the Prophet (s.a.w.a.) then said:

اَللّٰهُمَّ هٰؤُلَاءِ آلُ مُحَمَّدٍ فَاجْعَلْ صَلَوَاتِكَ وَ بَرَكَاتِكَ عَلَى آلِ مُحَمَّدٍ كَمَا جَعَلْتَهَا عَلٰي اِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ

O Allah! these are the family of Muhammad; (So, I beseech to You to) make Your mercy and Blessings on the family of Muhammad in the same way as You have made it on Abraham. You are certainly Praised, Glorious.

Supporting those who claim generality of the expression of Ahl al-Bayt (a.s.), al-Bayzawi states that particularizing the expression to the five individuals only does not suit the Verses that precede and antecede the intended Verse (i.e. Verse of Purification). In addition, the Hadees has mentioned those individuals particularly so as to refer to the Prophet’s Household, not anyone else.

On the other hand, the particularization is mentioned for adding the particular progeny to them, for their special rank. As a result, this does not oppose the generality of the expression.

It is also credible that the particularization of these four individuals is intended for a divine commandment. This fact is proved by the Hadees narrated by Umme Salamah:

Seeing the situation, Umme Salamah lifted an edge of the cloak and tried to be with them under it. But the Prophet (s.a.w.a.) took the cloak’s edge from her hand. She then asked,“Am I added to them, Allah’s Messenger(s.a.w.a.)?”

The Prophet (s.a.w.a.) answered,“You are in your own position, and you are on the right.”

In al-Musnad, Ahmad (ibn Hanbal) and al-Tabarani narrate the following Hadees on the authority of Abu Saeed al-Khudri:

The Messenger of Allah (s.a.w.a.) said:

نَزَلَتْ هٰذِهِ الْآيَة فِي خَمْسَة : فِيَّ، وَ فِي عَلِيٍّ، وَ فِي حَسَنٍ، وَ حُسَيْنٍ، وَ فَاطِمَة

ThisVerse(ofPurification)hasintendedfive individuals;theyareAli,al-Hasan,al-Husain, Fatimah (a.s.), and I.

Ibn Abu Shaybah, Ahmad, al-Tirmizi, al-Tabarani, and al-Hakim (who decided the Hadees as authentic); all narrate the following on the authority of Anas:

Whenever he went out for the Fajr (dawn) Prayer (in the Masjid), the Prophet (s.a.w.a.) used to pass by the house of Fatimah (a.s.) and declare:

اَلصَّلَاة أَهْلَ الْبَيْتِ: إِنَّما يُرِيْدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيْرًا.

Hurry for the prayer, O people of the House (i.e. the Ahl al-Bayt (a.s.).) “Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a thorough purifying.”

At any rate, some narrations assert the generality of the expression:

Muslim and al-Nesaaei narrate the following on the authority of Zayd ibn Arqam:

The Messenger of Allah (s.a.w.a.) delivered a speech to us in which he (s.a.w.a.) said:

أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِيْ، أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِيْ، أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِيْ.

Remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.)concerningmyHousehold,remember Allah (s.w.t.) concerning my Household.”

He then was asked,“Who are the Prophet’s Household?

Zayd answered, “His households are those whom are forbidden to receive alms after him.”

He was asked,“Who are they, then?”

Zayd answered,“They are the family of Ali (a.s.), the family of Aqil, the family of Ja’far, and the family of Abbas.”

To sum it up, the individuals of the Prophet’s pure progeny have been given exclusively stepped up honoring, covered by great virtue through Lady Fatimah, dressed with the wear of tribute, and granted more respect and reverence.

The Ahlul-bayt in The Qur’an and Sunnah

Introduction: His Eminence Shaykh Musa Muhammad Ali’s al-Sayyidah Zaynab

[3]

All praises belong to Allah, Lord of the worlds. Peace and Blessings be upon our master Muhammad (s.a.w.a.), the most honorable of the prophets and the chief of the Messengers of Allah (a.s.), and upon his Household (a.s.), companions, and progeny.

Almighty Allah says:

رَحْمَتُ اللَّهِ وَبَرَكَاتُه عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّه حَمِيدٌ مَجِيدٌ

The mercy of Allah and His Blessings are on you, O people of the house, surely He is Praised, Glorious.[4]

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا‍

Allah (s.w.t.) only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. [5]

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّة فِي الْقُرْبَىٰ

Say: I do not ask of you any reward for it but love for my near relatives. [6]

In his book entitled al-Sahih, Muslim records the following:

Zayd ibn Arqam narrated: In a place between Mecca and Medina called ‘Khumm’, the Messenger of Allah (s.a.w.a.) once delivered a speech to us.

After statements of praising and thanking Almighty Allah, as well as statements of preach and reminding of Him, the Prophet (s.a.w.a.) said:

أَلَا أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَنِي رَسُولُ رَبِّي فَأُجِيبَ وَ اَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ: أَوَّلُهُمَا كِتَابُ اللَّهِ فِيهِ الْهُدٰى وَ النُّورُ فَخُذُوا بِكِتَابِ اللَّهِ وَ اسْتَمْسِكُوا بِه... وَ أَهْلُ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي.

O people, I am no more than an ordinary person, and the Messenger of my Lord (i.e. Angel of death) will shortly come to me and then I will respond. Among you, I have left two weighty things: first, the Book of Allah (s.w.t.) that includes right guidance and illumination. Preserve in the Book of Allah (s.w.t.) and hold fast on it. Second, my Household; remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.) concerning my Household.”

The first thing one can learn from the previous directive of the immaculate Prophet (s.a.w.a.) is that one who loves something must prefer it to himself, lest such love will be false and untrue. To attain something after serious search is more pleasant and delightful than to get it without fatigue.

The true love for the Messenger of Allah (s.a.w.a.) can be shown through following his words and deeds, complying with his instructions, avoiding things that he deemed forbidden, copying ethics, and following him in his love for his Household (the Ahl al-Bayt (a.s.)), by showing love for them.

The Prophet’s households (a.s.) are the real pure ones. It is they whom Almighty Allah has given His love, bestowed upon with variant miracles, purified from the natures of souls, and saved from following their own desires. As a result, all their thoughts have become completely connected to Almighty Allah.

Thus, love for the Prophet’s Household has become the origin and the first step in the way towards Allah (s.w.t.). Allmanners and ranks are only levels of love.

Out of His honoring them, Almighty Allah educated the ignorant among the Prophet’s family, guided the lost, and strengthened the weak; therefore, to behave modestly before them is a duty, to seek justice for their wronged ones is obligatory, and to serve them as much as possible is regarded as seeking nearness to them.

It is Almighty Allah, the Creator, Who favored, awarded, purified, chastened, and honored the Prophet’s Household. This is clear in His saying:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. [7]

Therefore, creatures must bear in their hearts such divine favoring as response to the Creator’s instruction and carrying out the Prophet’s call.

Love for the Prophet’s Household (a.s.) can be achieved only by respecting them in presence and absence; they hence should not be slandered or disrespected. Finally, it is forbidden to backbite, especially the Prophet’s Household (a.s.) and the sincere saints of Allah (s.w.t.).[8]

As a result, Muslims must beware of such a vicious trait. However, no one who plunges into such a thing will attain success, because the saints are as same as the prophets, and to make distinction between them is to deprive them of their prosperities and ingratitude for their graces.

Unfortunately, the inattentive and the deceived ones look at the people of honesty and faithfulness with the eyes of despise, issue wrong decisions about them, charge them with deviation, and regard them as ignorant. The clear-sighted ones, on the other hand, are persistently calm; they can see the unseen with eyes of discernment from beyond soft screens. Accordingly, misfortunes cannot defeat them and attacks of time cannot provoke them. In an instant, the flag of ease shall gleam for them, clouds of obscurity clear away and Almighty Allah eradicate the intrigues of the conspirators.

On that account, men of perception, sagacity, decency, and observation hold faithful devotion, perfect constancy, sincere honesty, and abundant esteem for the Prophet’s Household out of their compliance to the Creator’s instruction, their honoring the Prophet, and their acceding to his commandment in the following Hadees:

Al-Tabarani, in his al-Mo’jam al-Kabeer, Abu al-Shaykh, Ibn Habban, in his al-Sahih, and al-Bayhaqi; all recorded the Prophet’s following saying:

لَا يُؤْمِنُ عَبْدٌ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ نَفْسِهوَ تَكُوْنَ عِتْرَتِيْ أَحَبَّ إِلَيْهِ مِنْ عِتْرَتِهوَ اَهْلِيْ أَحَبَّ إِلَيْهِ مِنْ اَهْلِه وَ ذَاتِي أَحَبَّ إِلَيْهِ مِنْ ذَاتِه.

A servant of Allah (s.w.t.) shall not be faithful believer unless he loves me more than he loves himself, loves my Household more than he loves his Household, loves my family more than he loves his family, and loves my soul more than he loves his soul.[9]

Al-Bayhaqi, Abu al-Shaykh, and Ibn Habban, in his al-Sahih all recorded the following Hadees on the authority of Ali:

The Messenger of Allah (s.a.w.a.) was furious when he came out, sat on the minbar, thanked and praised Allah (s.w.t.), and then said:

مَا بَالُ رِجَالٍ يُؤْذُوْنَنِيْ فِيْ اَهْلِ بَيْتِيْ؟ وَ الَّذِيْ نَفْسِيْ بِيَدِهلَا يُؤْمِنُ عَبْدٌ حَتّٰي يُحِبَّنِيْ، وَ لَا يُحِبَّنِيْ حَتّٰي يُحِبَّ ذُرِّيَّتِيْ.

What is the matter with those who hurt me concerning my Household (a.s.)? I swear by Him Who grasps my soul in His hand that a servant (of Allah (s.w.t.)) shall not be faithful believer unless he loves me, and he shall not love me truly unless he loves my progeny (a.s.).

For this reason, Abu Bakr said:

“I love to respect the Prophet’s kinship more than to respect mine.”

Out of his honesty and wisdom, the Master of the Creatures (i.e. Prophet Muhammad (s.a.w.a.)) who says nothing but truth has said as it is reported by al-Tirmizi, in his al-Sunan, and al-Hakim, in al-Mustadrak, on the authority of (Abdullah) IbnAbbas:

أَحِبُّوا اللَّهَ لِمَا يَغْذُوكُمْ بِه مِنْ نِعَمِه وَ أَحِبُّونِي لِحُبِّ اللَّهِ عَزَّ وَ جَلَّ وَ أَحِبُّوْا أَهْلَ بَيْتِيْ لِحُبِّيْ‏

“You should love Allah (s.w.t.) on account of the graces that He bestows upon you ceaselessly, and you should love I on account of your love for Allah (s.w.t.), and you should Love my Household (a.s.) on account of your love for me.”2

As a commentary of the Prophet’s saying,“You should love Allah (s.w.t.) on account of the graces that He bestows upon you ceaselessly,” the author of Fayz al-Qadir says:

“This means that you should love Allah (s.w.t.) for the various material and tangible graces that He confers upon you, such as the facilitation of food and drink as an example on the material graces and the leading to success and right guidance, the nomination of figures of knowledge, the creation of senses, and the dispense of the illuminations of conviction on hearts in addition to the other tangible graces.”

Ibn Atta-Allah al-Iskandari says:

“In every moment, Almighty Allah confers upon you with graces for which you should love Him and must thank Him at all times.”

Accordingly, it is impossible to settle the thanking when its time slips away, since a new thanking must be renewed in every split second. In the same way, seeking forgiveness and evasion of sins must be renewed in every moment.

Almighty Allah says:

وَإِنْ تَعُدُّوا نِعْمَة اللَّهِ لَا تُحْصُوهَاۗ إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ

And if you would count Allah’s favors, you will not be able to number them; most surely Allah is Forgiving, Merciful. [10]

Hence, the Prophet (s.a.w.a.) intended to say that you must love Almighty Allah because He is conferring upon you with His endless graces.

Al-Zamakhshari says in this regard:

“Grace denotes every advantage intended for charity. On this account, Allah the Exalted has created the whole world as grace. The world is in fact either animate or inanimate. The inanimate is grace for the animate, and the animate is grace for liveliness is grace for the spirited, because without liveliness, the spirited would lose the ability to benefit by other graces. Thus, anything that can be benefited is grace.”

As a commentary on the previous notion, al-Fakhr al-Razi says:

“The graces of Allah the Exalted are countless, because everything that He has given to us, such as advantages, pleasures, limbs and organs that we use for getting benefits and evading harms, things that He has created in this universe to reason out the existence of Him as the One and only Maker, and things that He has brought about so as to restrain from acts of disobedience; all these are graces. Furthermore, everything that brings pleasure is grace, and everything that does not bring pleasure but is used for evading harms is also grace, and everything that does not bring pleasure and is not used for evading harms is also grace since it can be used as evidence on the existence of the Maker and, thus, a means to the recognition of and the obedience to Him. As a result, all the creatures are graces.”

It is now clear that a servant’s love for Allah (s.w.t.) does not need for interpretation, while Allah’s love for a servant needs interpretation.

In this regard, Imam al-Ghazzali says:

“Love for Allah (s.w.t.) is factual, not figurative, because love, as linguists cite, denotes the soul’s tendency to something expedient and agreeable, while the excessive tendency is the ardent love. Since Allah the Exalted is All-Benevolent and pleasing, and tendency to benevolence and pleasance is naturally satisfying, love for Him has become real. On the other side, Allah’s love for a servant is a figurative matter that stems from the Lord’s unveiling the divine screen between a servant and Him in order that the servant will see the Lord with his heart, and also stems from the Lord’s enabling the servant to be close to Him.”

The following is excerpted from Sharh al-Mawaqif:[11]

“Our love for Allah (s.w.t.) is a spiritual manner depending on the conception of His continual, limitless perfection, and necessitating perfect attention to His Sacred Presence without languor or whereabouts. While our love for things other than Him is a manner depending on the imagination of the perfection of pleasant, humane, or comparable things, such as the love for one’s beloved or the father’s love for his son. Moreover, love is satisfaction, will, and avoidance of protest.

In abstract, Allah’s love for others is not real, because the reality of love denotes will, and wills associate limited things only, and Almighty Allah has no limits. In other words, a will to do something denotes that that thing has not been done yet, and the will to avoid something denotes that that thing can be avoided. On that account, Almighty Allah is too exalted to will to do or avoid something, because He is the Everlasting, the eternally besought of all.”

The Prophet’s (s.a.w.a.)saying,“you should love me on account of your love for Allah (s.w.t.),” means that because Allah the Exalted loves me, He specifies your love for me as an instruction that you must carry out. This meaning is stated in the following authentically narrated report:

“When Allah (s.w.t.) loves a servant, Archangel Gabriel declares: Allah (s.w.t.) has loved so-and-so, you therefore must love him.”

The Prophet’s (s.a.w.a.) saying,“You should love my Household on account of your love for me,” means that because I love my Household (a.s.) for Allah’s love for them, you should then love them.

The Prophet’s saying may also denote an instruction that must be carried out, because love for the Prophet’s Household is for their love for the Prophet (s.a.w.a.). Almighty Allah says:

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّة فِي الْقُرْبٰى

Say: I do not ask of you any reward for it but love for my near relatives. [12]

Al-Fakhr al-Razi records that the Prophet (s.a.w.a.) and his Household are equal in five things:

(1) During the Tashahhud[13] of the prayers, blessings should be said to the Prophet and his Household.

(2) During the Taslim[14] of the prayers, blessings should be said to the Prophet and his Household. In the Holy Qur’an, Almighty Allah says:

سَلَامٌ عَلٰى إِلْ يَاسِينَ

Peace be on the family of Yasin. [15]

(3) In purity; Almighty Allah addresses to Prophet Muhammad (s.a.w.a.) by saying, طٰهٰ which means ‘pure.’

(4) Almighty Allah says:

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ

Say: If you love Allah, then follow me, Allah will love you. [16]

(5) Almighty Allah says:

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّة فِي الْقُرْبٰى

Say: I do not ask of you any reward for it but love for my near relatives. [17]

The Holy Qur’an, authentic Ahadees, and consensus of Muslim scholars from different generations; all these refer to the divine obligation of loving, adoring, esteeming, respecting, and honoring the Household of Allah’s Messenger(s.a.w.a.). Besides, reason decides this fact according to the previous proofs on the obligation of gratitude for the All-benefactor Lord’s graces. Our Prophet (s.a.w.a.), as being the prophet of mercy, the guide of the Ummah, and the savior of humankind, must be thanked, appreciated, respected, and honored. To honor and love the Prophet’s Household is a part of honoring and loving him.

On that account, the four major guidelines of the Islamic Shari’ah, namely the Holy Qur’an, the Holy sunnah, consensus of the different generations of the Muslim scholars, and analogy, make incumbent upon Muslims to love the Prophet’s Household. To refer to all these evidences is impossible in this brief essay, because it requires big volumes, and the submission to this fact is an indisputable matter for both ordinary people and scholars. We have referred to some points of this topic only in order to enlighten those who love the Prophet’s Household, for Almighty Allah says:

إِنَّ اللَّهَ اصْطَفٰى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ

Surely, Allah (s.w.t.) chose Adam (a.s.) and Noah (a.s.) and the descendants of Abraham (a.s.) and the descendants of Imran (a.s.) above the nations. [18]

Undoubtedly, Prophet Muhammad (s.a.w.a.) belongs to the descendants of Abraham (a.s.) and, as a result, his Household belongs to the descendants of Abraham (a.s.). As a conclusion, the Prophet’s Household (a.s.) is chosen by Allah (s.w.t.).

Regarding Almighty Allah’s saying:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. [19]

This is most surely clear-cut evidence on the special rank of the Prophet’s Household. Furthermore, there are numerous Verses from the Holy Qur’an and Hadees supporting each other in this regard. The best example is Allah’s saying:

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّة فِي الْقُرْبَىٰ

Say: I do not ask of you any reward for it but love for my near relatives. [20]

The authenticated frank Ahadees regarding the Prophet’s Household are too innumerable. Let us refer to some of them:

Al-Tirmizi, in his al-Sunan, and Abu Hatam reported the following Hadees on the authority of Zayd ibn Arqam:

أَنَا حَرْبٌ لِمَنْ حَارَبَهُمْ وَ سِلْمٌ لِمَنْ سَالَمَهُم‏

I am in war against him whoever is in war against them (the Prophet’s Household), and in peace with him whoever is in peace with them.

Al-Tirmizi and Imam Ahmad recorded the following Hadees:

مَنْ آذٰي قَرَابَتِيْ فَقَدْ آذَانِيْ، وَ مَنْ آذَانِيْ فَقَدْ آذَي اللهَ.

Anyone who hurts my relatives will be hurting me, and whoever hurts me is surely hurting Allah.

Imam al-Bukhari, in his al-Sahih, recorded the following on the authority of Abd-al-Rahman ibn Abu Layla:

Ka’b ibn Ajarah met me and said,“May I present to you a gift that I have heard from the Messenger of Allah (s.a.w.a.)?”

“Yes,” I answered,“give it to me.”

He spoke, “We asked the Prophet (s.a.w.a.) how to send blessings on the Ahl al-Bayt (a.s.), and he answered: You should say:

قُوْلُوْا اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلٰى إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ اَللّٰهُمَّ بَارِكْ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلٰى إِبْرَاهِيْمَ وَ آلِ إِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ

Say: O Allah! have mercy upon Muhammad (s.a.w.a.)and upon the family of Muhammad (s.a.w.a.)in the same way as you had mercy upon Abraham and the family of Abraham (a.s.). You are surely Praised and Glorious. O Allah! bless Muhammad and the family of Muhammad (s.a.w.a.)in the same way as you blessed Abraham and the family of Abraham (a.s.). You are surely Praised and Glorious.

Commenting on this Hadees, our master Jabir says:

“I do not believe that my prayers in which I do not send blessings upon Muhammad and the family of Muhammad; I do not believe such prayers will be accepted.”

Al-Tirmizi, in his al-Sunan, records the following on the authority of “Umar ibn Abu Salamah, the Prophet’s stepson:

Regarding the following Verse:

إِنَّمَا يُرِيْدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying. [21]

When this Verse was revealed, the Prophet (s.a.w.a.) was in the house of UmmeSalamah the Prophet’s righteous wife. He summoned Fatimah, al-Hasan (a.s.) and al-Husain (a.s.) and covered them with a cloak which too covered his back and said:

اَللّٰهُمَّ هٰؤُلَاءِ أَهْلُ بَيْتِيْ فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَ طَهِّرْهُمْ تَطْهِيْرًا

O Allah! these are my Household; therefore (I beseech You to) keep away the uncleanness from them and purify them a thorough purifying.

Seeing the situation, Umme Salamah asked,“Am I added to them, O Allah’s Messenger?”

The Prophet (s.a.w.a.) answered,“You are in your own position, and you are on the right.” [22]

These are the Ahl al-Bayt (a.s.) from whom Almighty Allah keeps away the uncleanness and whom He purified thoroughly. In the previous Hadees, the Messenger of Allah (s.a.w.a.) shows that this honor (of thorough purification) is dedicated to them individually and without the participation of anyone else.

According to the narration, this exclusive position verifies that UmmeSalamah heard and saw the whole situation and asked the Prophet (s.a.w.a.) to include her to them. As she tried to lift up that cloak and go under it, the Prophet (s.a.w.a.) took the cloak’s edge from her hand and said,“You are on your own position, and you are on the right.”

Because this exclusive position is dedicated to the Ahl al-Bayt (a.s.) alone, nobody else should be added even Umme Salamah, the virtuous wife of the Prophet (s.a.w.a.) and mother of the faithful believers (Allah (s.w.t.) please all the mothers of the faithful believers)[23]

If it was permissible or acceptable for anyone else to have a share in this exclusive position of the Prophet’s Household (a.s.), it would be permissible for Umme Salamah to be under that cloak as at least response to her desire, soothing her or appreciation for her faithfulness and loyalty especially from the one who“has a greater claim on the faithful (Believers) than they have on themselves,” and is“to the Believers full of pity and Merciful,” 2 and was the kind, the sympathetic, the magnanimous, the generous, and the honest. Thus, it has become evident that the Verse is dedicated to those people of the cloak, not anyone else. This fact is also proved by authentic narrations. Thus, it has been proved that the Verse intended is dedicate to the Prophet’s Household (a.s.) who are distinguished by such honorable merits. In addition, the Holy Sunnah is glittering to brim the Muslims’ world with the virtues of the Prophet’s Household:

In his (book entitled) al-Sahih, Muslim records the following on the authority of Yazid ibn Hayyan al-Taymi:

Husain ibn Sabarah, Muslim ibn Zayd, and I went to Zayd ibn Arqam. After we had sat before him, Husain asked,“Zayd, you have really attained great benefaction because you saw the Prophet (s.a.w.a.), listened to his words, participated in his campaigns, and followed him in prayers. Now, Zayd, please narrate to us what you have heard from the Messenger of Allah (s.a.w.a.).”

Zayd spoke:“O son of my brother, (I swear) by Allah (s.w.t.) I have become old-aged; my days have become very old and have forgotten some of these narrations that I used to memorize directly from the Messenger of Allah (s.a.w.a.). You therefore should accept what I will tell you and should not ask me things over my ability.”

He then added, “One day, in a place between Mecca and Medina called (Khumm) the Messenger of Allah (s.a.w.a.) delivered a speech to us.

After statements of praising and thanking Almighty Allah, as well as statements of preach and reminding of Him, the Prophet (s.a.w.a.) said:

أَلَا أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا أ بَشَرٌ يُوشِكُ أَنْ يَأْتِيَنِي رَسُولُ رَبِّي فَأُجِيبَ وَ اَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ: أَوَّلُهُمَا كِتَابُ اللَّهِ فِيهِ الْهُدٰى وَ النُّورُ فَخُذُوا بِكِتَابِ اللَّهِ وَ اسْتَمْسِكُوا بِه... وَ أَهْلُ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِي.

O people, I am no more than an ordinary person, and the Messenger of my Lord (i.e. Angel of death) will shortly come to me and then I will respond. Among you, I have left two weighty things: first, The Book of Allah (s.w.t.) that includes right guidance and illumination. Preserve in the Book of Allah (s.w.t.) and hold fast on it. Second, my Household; remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.) concerning my Household.

Husain (a.s.) asked again,“Zayd, who are the Prophet’s Household? Are his wives included with his Household?”

He - Zayd answered:“His wives are included with his Household, but his Household is those whom are forbidden to receive alms after him.”

Husain (a.s.) asked,“Who are they, then?”

Zayd answered,“They are the family of Ali (a.s.), the family of Aqil, the family of Ja’far, and the family of Abbas.”

(Abdullah) ibn Abbas narrated that the Messenger of Allah (s.a.w.a.) had said:

يَا بَنِيْ عَبْدِ الْمُطَّلِبِ إِنِّي قَدْ سَأَلْتُ اللَّهَ أَنْ يُثَبِّتَ قَائِمَكُمْ وَ أَنْ يَهْدِيَ ضَالَّكُمْ وَ أَنْ يُعَلِّمَ جَاهِلَكُمْ وَ أَنْ يَجْعَلَكُمْ جُوَدَاءَ نُجَدَاءَ رُحَمَاءَ فَلَوْ أَنَّ رَجُلًا صَفَنَ بَيْنَ الرُّكْنِ وَ الْمَقَامِ فَصَلَّى وَ صَامَ ثُمَّ لَقِيَ اللَّهَ مُبْغِضًا لِأَهْلِ بَيْتِ مُحَمَّدٍ دَخَلَ النَّارَ.

O sons of Abd-al-Muttalib, I have besought Allah (s.w.t.) to make the chiefs among you stable (on the right course), guide the straying ones among you, teach the ignorant ones among you, and make you generous, noble, and Merciful, A man who lines up his legs between the Rukn and Maqam[24] for praying (there) and observes fasting (there) shall most surely be entered into the fire of Hell if he meets Allah (s.w.t.) (on the Day of Resurrection) bearing malice against the Household of Muhammad.

This Hadees is recorded by al-Hakim (in his book titled al-Mustadrak) on the criterion of Muslim.[25]

The Prophet’s Household is the worthiest of the Divine Care and love of the Messenger of Allah (s.a.w.a.), because they are regarded as security from people on this earth.

Imam Ahmad ibn Hanbal, in his al-Musnad, and Abu Amr al-Ghifari have reported on the authority of Ali (a.s.) that the Messenger of Allah (s.a.w.a.) had said:

اَلنُّجُوْمُ أَمَانٌ لِأَهْلِ السَّمَاءِ فَإِذَا ذَهَبَتِ النُّجُوْمُ ذَهَبَ أَهْلُ السَّمَاءِ وَ أَهْلُ بَيْتِيْ أَمَانٌ لِأَهْلِ الْأَرْضِ فَإِذَا ذَهَبَ أَهْلُ بَيْتِي ذَهَبَ أَهْلُ الْأَرْضِ

Stars are acting as security for the inhabitants of the heavens. If stars vanish, the inhabitants of the heavens will vanish, too. My Household is acting as security for the inhabitants of the earth. If they disappear, the inhabitants of the earth will disappear, too.

Nasr ibn Ali al-Jahdumi relates the following narration to Ali ibn Abu Talib (a.s.):

The Prophet (s.a.w.a.) took al-Hasan (a.s.) and al-Husain (a.s.) from the hands and declared:

مَنْ أَحَبَّنِيْ وَ أَحَبَّ هٰذَيْنِ وَ أَبَاهُمَا وَ أُمَّهُمَا كَانَ مَعِي فِي دَرَجَتِيْ يَوْمَ الْقِيَامَة

Anyone who loves these two, their father, their mother, and me shall certainly be with me in the same position on the Day of Resurrection.

Sufyan ibn Waki and Abd ibn Hamid reported that Khalid ibn Mukhallad narrated the following to them on the authority of Usamah ibn Zayd:

One night, I visited the Prophet (s.a.w.a.) who went out embracing two things that I could not see under a cloak. After I had asked him about the matter for which I visited him, I asked about the things that he was embracing. He (s.a.w.a.) uncovered the cloak and they were al-Hasan (a.s.) and al-Husain (a.s.) on his hips. He then said:

هٰذَانِ ابْنَايَ وَ ابْنَا ابْنَتِيْ اَللّٰهُمَّ إِنِّيْ أُحِبُّهُمَا فَأَحِبَّهُمَا وَ أَحِبَّ مَنْ يُحِبُّهُمَا

These two are my sons and my daughter’s (a.s.).O Allah! I do love them and I beseech to You to love them and to love those who love them.

Al-Husain ibn Hurays has related that Abu Buraydah said:

Whilst the Prophet (s.a.w.a.) was on the Minbar delivering a speech to usal-Hasan (a.s.) and al-Husain (a.s.) who were dressing red shirts came towards him in stumbling steps. Immediately, the Messenger of Allah (s.a.w.a.) descended from the Minbar carried them both and put them before him. He then commented:

صَدَقَ اللَّهُ:’إِنَّما أَمْوالُكُمْ وَ أَوْلادُكُمْ فِتْنَة‘نَظَرْتُ إِلٰى هٰذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَ يَعْثُرَانِ فَلَمْ أَصْبِرْ حَتّٰى قَطَعْتُ حَدِيْثِيْ وَ رَفَعْتُهُمَا

Truthful are the words of Allah (s.w.t.) Who says: “Your possessions and your children are only a trial.” As I saw these two boys walk stumblingly, I could not avoid interrupting my speech so as to lift them up from the ground.

Almighty Allah too urged to respect the Prophet’s Household (a.s.). In this regard, al-Bukhari in his al-Sahih records that Abu Bakr narrated the following saying of the Prophet (s.a.w.a.):

يَا اَيُّهَا النَّاسُ، اُرْقُبُوْا مُحَمَّدًا فِيْ اَهْلِ بَيْتِه.

O people, regard Muhammad (s.a.w.a.) through honoring his Household (a.s.).

Imam Ahmad ibn Hanbal in his al-Sahih records on the authority of Ali (a.s.) that the Prophet (s.a.w.a.) said to Fatimah (a.s.):

اِنِّيْ وَ اِيَّاكِ وَ هٰذَيْنِ (يعني حَسَنًا وَ حُسَيْنًا) وَ هٰذَا الرَّاقِدَ (يعني عَلِيًّا) فِيْ مَكَانٍ وَاحِدٍ يَوْمَ الْقِيَامَة.

You, these two (i.e. al-Hasan (a.s.) and al-Husain (a.s.) this sleeping one (i.e. Ali (a.s.) and I shall certainly be in the same position on the Day of Resurrection).

Al-Tabarani records on the authority of Ali (a.s.) that the Messenger of Allah (s.a.w.a.) said:

اَوَّلُ مَنْ يَرِدُ عَلَيَّ الْحَوْضِ اَهْلُ بَيْتِيْ وَ مَنْ اَحَبَّنِيْ مِنْ اُمَّتِيْ.

My Household and those who love me among the individuals of my Ummah shall be the first to join me on the Divine Pool.

Al-Tabarani, in his al-Mo’jam al-Saghir records on the authority of Abdullah ibn Ja’far that the Messenger of Allah (s.a.w.a.) said:

يَا بَنِي هَاشِمَ، إِنِّي قَدْ سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَجْعَلَكُمْ جُوَدَاءَ نُجَدَاءَ رُحَمَاءَ.وَ سَأَلْتُه اَنْ يَهْدِيَ ضَالَّكُمْ وَ يُؤْمِنَ خَائِفَكُمْ وَ يُشْبِعَ جَائِعَكُمْ.

O sons of Hashim, I have implored to Allah the Exalted to make you generous noble and Merciful. I have also asked Him to guide the straying ones among you, secure the fearful ones among you and to supply the hungry ones among you.

In his al-Mustadrak, al-Hakim records the following Hadees on the authority of Anas ibn Malik and decides it as authentically reported:

The Messenger of Allah (s.a.w.a.) said:

رشدني رَبِّيْ فِيْ اَهْلِ بَيْتِيْ مَنْ اَقَرَّ مِنْهُمْ بِالتَّوْحِيْدِ وَلِيٌّ بِالْبَلَاغِ اَلَا يعذبهم.

Concerning my Household my Lord has promised me that He shall not punish anyone of them who believes in Allah’s oneness and my (divine) message.

Al-Tabarani in his al-Mo’jam al-Kabeer, records on the authority of (Abdullah) Ibn Abbas the following Hadees whose reporters are decided as trustworthy:

The Messenger of Allah (a.s.) said to Fatimah (a.s.):

اِنَّ اللهَ غَيْرُ مُعَذِّبِكِ وَ لَا وُلْدِكِ.

Most surely, Allah (s.w.t.) shall not punish your sons and you.

Ahmad, al-Hakim and al-Bayhaqi record on the authority of Abu Saeed (al-Khudri) that the Messenger of Allah (s.a.w.a.) said while he was on the minbar:

مَا بَالُ رِجَالٍ يَقُوْلُوْنَ اَنَّ رَحِمَ رَسُوْلِ اللهِ لَا تَنْفَعُ قَوْمَه يَوْمَ الْقِيَامَة؟ بَلٰي وَ اللهِ، اِنَّ رَحِـمِيْ مُوْصِلَة فِيْ الدُّنْيَا وَ الْآخِرَة، وَ اِنِّيْ، اَيُّهَا النَّاسُ، فَرْطٌ لَكُمْ عَلَي الْحَوْضِ.

What is the wrong with some individuals who claim that the kinship of Allah’s Messenger(s.a.w.a.) shall not be helpful on the Day of Resurrection? This is definitely not correct. By Allah (s.w.t.), I swear that my kinship is helpful in this world as well as the world to come. O people, I will precede you to the Divine Pool.

Al-Bukhari, in his al-Sahih, records the following on the authority of Abu Bakr:

While the Prophet (s.a.w.a.) was delivering a sermon, al-Hasan (a.s.) came; therefore, the Prophet (s.a.w.a.) said:

إِبْنِيْ هٰذَا سَيِّدٌ وَ لَعَلَّ اللَّهَ يُصْلِحُ بِه فِئَتَيْنِ مِنَ الْمُسْلِمِيْنَ‏

This is my son. He is a chief. Perhaps, Allah (s.w.t.) will reconcile two Muslim parties through him.

Ibn Hajar, in Path al-Bari (Commentary and explanations of al-Bukhari’s al-Sahih), records the following saying of al-Muhallab:

In the previous Hadees, the Prophet (s.a.w.a.) relates leadership to conciliation; therefore, this indicates that none deserves leadership except those by who people benefit.

Imam Ahmad and al-Tabarani, in his al-Mo’jam al-Kabeer, record that Ali (a.s.) reported:

As the Messenger of Allah (s.a.w.a.) assigned me as the judge of the Yemen, I said:“Messenger of Allah (s.a.w.a.), you have chosen me while I am still young and many elderly men are there. Besides, I do not have full acquaintance with judiciary.”

The Prophet (s.a.w.a.) answered:

اِنْطَلِقْ فَإِنَّ اللَّهَ سَيَهْدِيْ قَلْبَكَ وَ يُثَبِّتُ لِسَانَكَ‏

Go ahead, for it is Allah (s.w.t.)Who shall guide your heart and strengthen your tongue.

Ali (a.s.) then said:“After this statement, I have never failed.”

In fact, the authentic Ahadees in this regard are innumerable, for the six most reliable reference books of Hadees, as well as many others, are filled up with such narrations of honoring and esteeming the Prophet’s Household’s exalted rank and unanimous elevated standing. Besides, this fact is known for everybody, and it is impossible to find a single faithful believer ignoring the esteem of the family of Allah’s Messenger(s.a.w.a.).

Abu Bakr al-Bayhaqi (m), the grand scholar, says:

“All these reportsappertained to the virtuesof the Prophet’s Household are mentioned in the famous books of Hadees in authenticated series of narration. Refer to these books for the topic intended.”

The Prophet’s households are Ali, Fatimah, al-Hasan, and al-Husain (a.s.), and their descendants and offspring are attached to them.

The Hadees of Mubahalah - invocationof Allah’s curse - isthe evidence on the fact that only the aforementioned five individuals enjoy the special rank given to the Prophet’s Household (a.s.).

Exegetes of the Holy Qur’an have confirmed the following incident:

Regarding Almighty Allah’s saying:

فَمَنْ حَاجَّكَ فِيهِ مِنْۢ بَعْدِ مَا جَائَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَائَنَا وَأَبْنَائَـكُمْ وَنِسَائَنَا وَنِسَائَـكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَـاذِبِيْنَ .

If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: “Come! Let us gather together, our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah (s.w.t.) on those who lie!

When this Verse was revealed, the Messenger of Allah (s.a.w.a.) embraced al-Hasan (a.s.) and al-Husain (a.s.), Fatimah (a.s.) walked after them, and Ali (a.s.) walked after them. He then asked them to say ‘Amen’ when he would invoke Allah (s.w.t.)... etc.[26]

On this incident, Jarallah comments:

“This Verse is the strongest evidence on the virtue of the ‘Ashab al-Kisa’ (owners of the Cloak - The Prophet’s Household.)[27]

About their descendants’ following them in virtue, the following Qur’anic Verse proves it:

وَالَّذِيْنَ آمَنُوْا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيْمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ

And (as for) those who believe and their offspring follow them in faith, We will unite with them their offspring.

Scholars have confirmed that ‘offspring’ includes the descendance of the origin up to the Day of Resurrection. On that account, the Prophet’s Household includes his offspring and descendants up to the Day of Resurrection. From this point, scholars of Islamic laws have decided many verdicts, especially in questions of waqfs[28] and the like. In this respect too, the question of the belongingness of the Prophet’s daughter’s descendants to his lineage is very famous, and our great Imam Abu Hanifah al-No’man ibn Sabit has his clear opinion in this question.

Commenting on the previous Qur’anic Verse, the author of Mahasin al-Ta‘wil says:

“The Verse refers to those who imitate their ascendants with relation to faith and righteous deeds. The Verse also shows that those descendants will be joined to their ascendants in Paradise and (eternal) bliss. Because the addressees in the Verse are the Prophet’s companions who are sure of Allah’s promise they receive the good tidings that their descendants who imitate them righteously will be added to them.”

The other Hashemite’s whom are forbidden to receive anything from the alms enjoy a rank of honor higher than that of others, but they cannot attain the characteristics of the ‘Ashab al-Kisa’ and the Prophet’s progeny in relation to the obligation of loving, respecting, reverencing and honoring them.

Scholars have had different opinions regarding Almighty Allah’s saying:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah (s.w.t.) only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. [29]

Some scholars have decided that this Verse is dedicated only to the descendants of Ali and Fatimah (a.s.), while others have included the families of al-Abbas (a.s.), Ja’far, and Aqil with them.

In his al-Risalah al-Zaynabiyyah, Jalaluddln al-Suyuti has recorded precious words concerning the identification of the Sharifs. He says:

“In the first age of Islam, the epithet of Sharif was said to anyone who belonged to the Prophet’s Household (a.s.), whether through al-Hasan (a.s.) or al-Husain (a.s.) belonged to Ali (a.s.) whether through Muhammad ibn al-Hanafiyyah or any other son, or belonged to Ja’far, Aqil, or al-Abbas.

Thus, in the biographies mentioned in al-Zahabi’s book of history, you can find many names such as, ‘Sharif of al-’Abbas’, ‘Sharif of ‘Aqil,’ Sharif of ‘Ja’far,’ or ‘Sharif of Zaynab.’

But, when the Fatimid dynasty ruled Egypt, they dedicated the epithet to the descendants of our Master’s al-Hasan (a.s.) and al-Husain (a.s.). This matter has been followed in Egypt up to now.

Lady Zaynab (a.s.) married my Master Abdullah ibn Ja’far, her cousin. The first of her excellent, pure descendants were Sayyid Ali, the namesake of his grandfather, Sayyid Awn al-Akbar, Sayyid Abbas, Sayyid Muhammad, and Lady Umme Kulsum respectively. Lady Zaynab(a.s.)’sdescendants are now numerous.

They are, according to al-Sabban the scholar, added to the Prophet’s family and Household (a.s.). This fact is unanimously decided because the Prophet’s family are the faithful Believers from the Hashemites, son of Abd-al-Muttalib, his progeny, and his descendants. Sons (and descendants) of one’s daughter are regarded as his progeny and descendants, and when such a man records something in his will for his descendants, the descendants of his daughter must have a share in it. This meaning however is more specific than the previous.

As it is unanimously decided, it is forbidden for the descendants of Ja’far to have from the alms, because they belong to the Prophet’s Household. Even though it is now dedicated to the descendants of al-Hasan (a.s.) and al-Husain (a.s.), the epithet of Sharif must be said to all the individuals who belong to the Prophet’s Household, according to the old concept of this epithet.

The author of al-Mawahib says that the Messenger of Allah (s.a.w.a.) had no descendants except those who came through his daughter Lady Fatemah al-Zahra (a.s.). Hence, the Prophet’s noble progeny came through the two grandsons, Imam al-Hasan (a.s.) and Imam al-Husain (a.s.). Those who belong to the descendants of the two Imams are called ‘Hasani’ and ‘Husaini.’ Besides, the name ‘Ishaqi’ is added to those who belong to Ishaq son of Ja’far al-Sadiq son of Muhammad al-Baqir son of Imam Zayn al-Abidin son of Imam al-Husain (a.s.). He - Ishaq - was the husband of Lady Nafisah daughter of al-Hasan ibn Zayd ibn al-Hasan ibn al-Hasan ibn Ali (a.s.).

Al-Sabban says that ‘sharifship’ is of various classes; a general one includes all the Prophet’s Household, a special one is dedicated to the Prophet’s progeny and, hence, includes the descendants of Lady Zaynab (a.s.) and all of the Prophet’s daughter’s descendants, and a third class is restricted to al-Hasan (a.s.) and al-Husain (a.s.) and called ‘sharifship of kinship.’

The evidence of those who claim that the name of Ahl al-Bayt (a.s.) is restricted to definite individuals is the following Hadees, which is related from many authenticated ways of narration:

The Prophet (s.a.w.a.), accompanied by Ali and Fatimah (a.s.), gave his two hands to al-Hasan (a.s.) and al-Husain (a.s.) and entered. He asked Ali and Fatimah (a.s.) to come close and sit before him, seated al-Hasan (a.s.) and al-Husain (a.s.) on his thighs, covered them with a cloak, and recited (Allah’s saying):

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying. [30]

According to another narration, the Prophet (s.a.w.a.) then said:

اَللّٰهُمَّ هٰؤُلَاءِ أَهْلُ بَيْتِيْ فَاَذْهِبْ عَنْهُمُ الرِّجْسَ وَ طَهِّرْهُمْ تَطْهِيْرًا

O Allah! these are my Household; (So, I beseech to You to) Keep away the uncleanness from them, and purify them a thorough purifying.

According to a third narration, the Prophet (s.a.w.a.) then said:

اَللّٰهُمَّ هٰؤُلَاءِ آلُ مُحَمَّدٍ فَاجْعَلْ صَلَوَاتِكَ وَ بَرَكَاتِكَ عَلَى آلِ مُحَمَّدٍ كَمَا جَعَلْتَهَا عَلٰي اِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَجِيْدٌ

O Allah! these are the family of Muhammad; (So, I beseech to You to) make Your mercy and Blessings on the family of Muhammad in the same way as You have made it on Abraham. You are certainly Praised, Glorious.

Supporting those who claim generality of the expression of Ahl al-Bayt (a.s.), al-Bayzawi states that particularizing the expression to the five individuals only does not suit the Verses that precede and antecede the intended Verse (i.e. Verse of Purification). In addition, the Hadees has mentioned those individuals particularly so as to refer to the Prophet’s Household, not anyone else.

On the other hand, the particularization is mentioned for adding the particular progeny to them, for their special rank. As a result, this does not oppose the generality of the expression.

It is also credible that the particularization of these four individuals is intended for a divine commandment. This fact is proved by the Hadees narrated by Umme Salamah:

Seeing the situation, Umme Salamah lifted an edge of the cloak and tried to be with them under it. But the Prophet (s.a.w.a.) took the cloak’s edge from her hand. She then asked,“Am I added to them, Allah’s Messenger(s.a.w.a.)?”

The Prophet (s.a.w.a.) answered,“You are in your own position, and you are on the right.”

In al-Musnad, Ahmad (ibn Hanbal) and al-Tabarani narrate the following Hadees on the authority of Abu Saeed al-Khudri:

The Messenger of Allah (s.a.w.a.) said:

نَزَلَتْ هٰذِهِ الْآيَة فِي خَمْسَة : فِيَّ، وَ فِي عَلِيٍّ، وَ فِي حَسَنٍ، وَ حُسَيْنٍ، وَ فَاطِمَة

ThisVerse(ofPurification)hasintendedfive individuals;theyareAli,al-Hasan,al-Husain, Fatimah (a.s.), and I.

Ibn Abu Shaybah, Ahmad, al-Tirmizi, al-Tabarani, and al-Hakim (who decided the Hadees as authentic); all narrate the following on the authority of Anas:

Whenever he went out for the Fajr (dawn) Prayer (in the Masjid), the Prophet (s.a.w.a.) used to pass by the house of Fatimah (a.s.) and declare:

اَلصَّلَاة أَهْلَ الْبَيْتِ: إِنَّما يُرِيْدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيْرًا.

Hurry for the prayer, O people of the House (i.e. the Ahl al-Bayt (a.s.).) “Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a thorough purifying.”

At any rate, some narrations assert the generality of the expression:

Muslim and al-Nesaaei narrate the following on the authority of Zayd ibn Arqam:

The Messenger of Allah (s.a.w.a.) delivered a speech to us in which he (s.a.w.a.) said:

أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِيْ، أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِيْ، أُذَكِّرُكُمُ اللَّهَ فِي أَهْلِ بَيْتِيْ.

Remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.)concerningmyHousehold,remember Allah (s.w.t.) concerning my Household.”

He then was asked,“Who are the Prophet’s Household?

Zayd answered, “His households are those whom are forbidden to receive alms after him.”

He was asked,“Who are they, then?”

Zayd answered,“They are the family of Ali (a.s.), the family of Aqil, the family of Ja’far, and the family of Abbas.”

To sum it up, the individuals of the Prophet’s pure progeny have been given exclusively stepped up honoring, covered by great virtue through Lady Fatimah, dressed with the wear of tribute, and granted more respect and reverence.