Alhassanain(p) Network for Heritage and Islamic Thought

قالَ : وَ عَليك السَّلامُ يا بِنتِي وَ يا بَضعَتِي قَد أَذِنتُ لَكِ

My father replied, "Peace be upon you too, my daughter and part of my flesh. I allow you." I thus went with them under the cloak.

After Imam Ali (AS), the last member of the household who sought permission to enter the cloak is Lady Fatima and she greets her father by saying “Peace be upon you O father O Messenger of Allah”. Here, we are to be reminded of an interesting story which took place after the revelation of this verse:

لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا.

“Make not the calling of the messenger among you as your calling upon one another.” (24:63)

Imam Al Sadeq (AS) narrates that Lady Fatima (AS) said when this verse was revealed'I feared to call the Messenger of Allah, `Father'; so I began calling him Messenger of Allah. He ignored me two or three times and finally said: 'Fatima, this verse was not revealed about you or your family, nor does it include your progeny; for you are from me and I am from you. Rather, this verse was revealed regarding the vain and crude Quraishans who are arrogant and spendthrifts. Call me Father; it surely is better for the heart and more satisfying to the Lord.'" (Bihaar Al Anwaar)

The love and respect that the Prophet (SA) had towards his daughter Fatima is apparent in this incident and thereafter she used to call him ‘Father’ and this is what she did in theTradition of the Cloak where she presented the greeting “father” first and foremost before “Messenger of Allah”.

The Prophet (SA) greets Fatima (AS) by highlighting the fact that she is his “daughter” and “part of his flesh”. As for him mentioning that she is his daughter, it is not a new piece of information to her or to us who will recite and propagate this tradition till the end of time. Then, why does the Prophet (SA) stress what is already obvious?

The reason may be related to the fact many individuals including his own companions will intentionally “forget” this fact after his departure from this world. His one and only daughter who is the Master Lady of the Universe will one day have her right of Fadak (which she received as a gift from her father) confiscated. Lady Fatima (AS) will find herself in a position where she has to sadly remind those people around her that she is the daughter of the Prophet (SA) who had gifted the land of Fadak to her.

When that argument is denied, she attempts to use the argument of ‘inheritance’ that she at least had right over that land by virtue of her association to her father and inheritance from him. But again, the supporters of falsehood denied her that right and instead issued a false testimony that the Prophet (SA) had said that the prophets do not inherit and cannot be inherited.

This is despite the fact that the Holy Qur’an (27:16) clearly states that Prophet Sulaiman inherited from his father Prophet Dawood.

Her status of “daughter of the Prophet” was shamefully forgotten when some of the companions tried to deny her the right to weep and mourn over

her deceased father and they tried to negotiate with her when she would engage in mourning and when she wouldn’t. The simple right of a human being - a normal human being - to mourn over their loved ones is usually granted with shared sympathy and condolences.

But in the case of Fatima Al Zahra (AS), they expressed their annoyance at her constant mourning and desired to stop her from shedding her purified tears over her father. Not any father, but the best father and the most superior human being in the whole universe from the beginning till the end of time!

Lady Fatima’s position as daughter of the Messenger of God was forgotten when a group of unjust individuals from the Prophet’s companions attacked her house and entered it without her permission. And when one of them warned that it is the house of Fatima, the 2nd Caliph answered, “So what!” Causing intentional and aggressive physical harm to the purified body of the Master Lady of the universe was yet another reminder that her status as the daughter of the Seal of Messengers was overlooked and ignored just a few months if not less, after the demise of her father.

That physical aggression caused the abortion of her unborn baby whom the Prophet called Mohsin and her bodily injuries included fracture of her ribs that ultimately caused Lady Fatima to become very sick in her last days and die as a martyr as a result of her injuries.

In fact, it is not only the father-daughter relationship between Lady Fatima (AS) and her father that was forgotten, but also, her status as the Master Lady of the Universe! After all, if all the injustices committed against her happened to the Master Lady of the universe and the daughter of the Prophet, then we wonder what aggression may happen to any other person with lower status?!

Fatima (AS) is the one whom the Prophet (SA) emphasized in numerous occasions that“ Fatima is part of me ; whoever annoys her annoys me and whoever harms her harms me ." (Sahih al-Bukhari, Muslim, Tirmidhi, Musnad Ahmad)

The fact that the Prophet (SA) reminds us in theTradition of the Cloak as well as in this narration that “Fatima is a part of me” and is from his own flesh should make us recognize that the great status which Fatima has to her father exceeds the boundaries of that between any daughter and father.

The whole existence of Lady Fatima (AS) is from the purified existence of the Prophet (SA), and her flesh is derived from the purified flesh of the Prophet! Here, we are to be reminded of how her birth came about after she was conceived following the event when her mother Lady Khadija ate from the fruits of Paradise and united with her husband in a divinely planned manner so that her purified existence be created from the clay of Paradise.

Thus, her position is equivalent in importance to the Prophet (SA) such that any person who angers her, attacks her, opposes her, or challenges her is directly doing the same to the Prophet (AS). This correlation is clear and is the intent behind the Prophet’s words as displayed by this narration. With that in mind, one can imagine what great retribution and castigation the unjust oppressors deserve from the Almighty Allah (SWT) whose pleasure

is aligned with the pleasure of the Prophet which is also aligned with the pleasure of Lady Fatima (AS).

فَلَمَّا إكتَمَلنا جَمِيعاً تَحتَ الكِساءِ أَخَذَ أَبي رَسُولُ اللهِ بِطَرَفَيِ الكِساءِ وَ أَومَأَ بِيَدِهِ اليُمنى إِلىَ السَّماءِ

When all of us sat under the cloak, my father the Messenger of Allah took hold of the two edges of the cloak with one hand, pointed to the sky with his right hand.

After the purified members of the Household who now have reached five in number have entered theKisaa , theTradition of the Cloak confirms that the state of completion has been reached and all the required and qualified attendees have already entered the cloak.

The state ofإكمال (completion) that is pronounced in this moment indicates to us that the privilege of entrance under the cloak is not unlimited and it is not open to anyone and everyone. All those who enter the cloak must receive divine approval and prophetic approval which are equivalent to one another.

It is interesting to note that in other versions of theTradition of the Cloak , as narrated by the Sunni School of thought by Al-Hakim that Umm Salama, a pious wife of the Prophet (SA) said:"O Prophet of Allah! Am I not one of the members of your family?" The Holy Prophet replied:"You have a good future but only these are the members of my family. O Lord! The members of my family are more deserving." (Al Mustadrak)

It is also cited by Al-Suyuti and Ibn al-Athir that Umm Salama said to the Holy Prophet (SA):"Am I also one of them?" He replied: "No. You have your own special position and your future is good." (Tafsir al-Durr al-Manthoor) One should ask what the wisdom behind Umm Salamah is asking whether she can be included under the cloak.

As we know, Umm Salama is one of the pious wives of the Prophet as agreed by all historians and one may argue that there is no ‘real reason’ why she wouldn’t deserve to be included among the family of the Prophet (SA). Yet, the Prophet (SA) declined her request and excused her respectfully with the assurance that she is in good standing.

This incident certainly proves that the honor of entering under the cloak and being considered to be from the “household” of the Prophet is not for anyone even if it one of his wives. The criteria for being from the “Ahl” (household) of the Prophet (SA) is not the bond of marriage or even blood relation, but rather the divine selection and approval that is based on purification of the individuals themselves.

With the members of the Cloak including none other than Muhammad, Ali, Fatima, Hasan, and Husain, the state ofإكمال (completion) has been reached and declared such that no one else in the present or future dare to attempt to add to the members under the cloak or attribute to others what does not belong to them.

This state ofإكمال (completion) certainly reminds us of the completion and perfection which was reached on the 18th of Dhil-Hijjah in the year 10 A.H. in the occasion of Ghadeer Khum after the Prophet (SA) executed the

divine order of officially appointing Ali ibn Abi Talib (AS) as his successor, Wali, and Caliph over the Muslim nation after him. Upon the conclusion of his speech and after the mass of the Muslim attendees gave their pledge of allegiance to Ali, the following verse was revealed confirming the perfection and completion of the whole message of Islam,

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion. (5:3)

The completion that is mentioned in theTradition of the Cloak is related to the completion that is mentioned in the above mentioned verse. In the former case, the completion is related to the members of the household who have received permission to enter the cloak with the Prophet, while in the latter case, the completion is in regards to the message of Islam which became perfected with the divine appointment of Ali ibn Abi Talib (AS) as successor and Wasi after the Prophet (SA).

Without the Wilayah of Imam Ali (AS) and his descendants after him ending with the 12th Imam Al Mahdi (AFS), the religion is empty and incomplete. And without the holy five personalities under the Cloak, the members of the purified household of the Prophet are incomplete and the purpose of this scene as we will discover will not be achieved.

Sure enough, after the members of the household have entered the cloak and the state of completion has been reached, the Prophet (SA) then took hold of the two edges of the cloak with one hand and raised his right hand to the sky to pray.

This gesture from the Prophet (SA) indicates to us that something grand and significant is about to happen. The purpose behind the gathering under the cloak is about to be achieved, and the blessings behind this scene is about to be manifested! What could that purpose and blessing be and what is the significance behind the cloak which has gathered very holy personalities under it?

و قالَ : أَللّهُمَّ إِنَّ هؤُلاءِ أَهلُ بَيتِي و خَاصَّتِي وَ حَامَّتي ، لَحمُهُم لَحمِي وَ دَمُهُم دَمِي

And he prayed, "O Allah! These are my true household, my unique people, and my kin. Their flesh is my flesh; their blood is my blood,

The Prophet (SA) raises his hand to pray and directs his words to Allah (SWT) as he announces that the individuals under the cloak are indeed his AhlulBayt (members of his household) and that they are his special ones and from his kin. As we have learned so far, the members who are under the cloak are Ali his cousin, Fatima his daughter, and Hasan and Husain who are his grandsons.

Surely, any person can understand that the relations of cousin, daughter, and grandsons are kin-related and considered to be family and members of a household. Then why does the Prophet (SA) need to emphasize the obvious in this case? Furthermore, isn’t Allah (SWT) All-Aware of the identity of the individuals under the cloak and their relation to the Prophet (SA)?

Surely the Prophet (SA) does not act out of his own will nor personal desire and every action of his is filled with divine wisdom and insight. Yes, the words he is uttering is addressing his Lord, but it is in reality directed to us - the Muslims and all those who will encounter and recite this narration in the future. History records that there has indeed been a controversy over whom exactly are the “Ahlul-Bayt” of the Holy Prophet (SA). The question begs itself why is it so important to known and identify who exactly are AhlulBayt referring to and whom does it exclude.

Knowing exactly who AhlulBayt are becomes a very vital matter when one considers the following tradition of the Prophet (SA) as well as many other traditions which unequivocally state that adherence to AhlulBayt is the only way of salvation:

"It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you adhere to them both, you will never go astray after me. They are the Book of Allah and my Progeny, which is my Ahlul-Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise)."

We all know what the Holy Qur’an is, however, we need to ascertain who exactly are the “AhlulBayt” mentioned in this this authentic narration whose importance are obvious by virtue of their association to the divine Book.

There are two major opinions regarding the identity of the Prophet’s “AhlulBayt”. The mainstream opinion is that the AhlulBayt includes the Prophets daughter (Fatima), grandsons (Hasan and Husain), his cousin Ali and his wives.

However, the Shi’a school of thought is of the opinion that the household of the Prophets refers only to Fatima, Ali, Hasan, and Husain, and the nine descendants of Imam Husain (not including the wives of the Prophet). Of course, at the time of the Holy Prophet only five of them (including the Prophet) were alive and the rest were not born yet.

The authenticTradition of the Cloak is one of the key proofs which settles this argument via the words of the Holy Prophet (SA) as he clearly

identifies the AhlulBayt by sayingأهل بيتي أَللّهُمَّ إِنَّ هؤُلاء (O Allah! These are my true household) after they have entered under the cloak.

The Prophet (SA) further mentions that “they are my خاصتي unique people, and my حامتي kin.” The Arabic word خاصتي is related to the derivative words خصوص (khusoos) and مخصوص (makhsoos) which means special. And the word حامتي is related to the Arabic word يحمي which means to protect. Hence, when the Prophet (SA) says the AhlulBayt are my حامتي , it means they are my “protectors” or those who care very much for him such that they would do anything to defend him.

This behavior is typical with family members and that is certainly the case with the Household of the Prophet (SA) but to a much higher degree. With the Prophet’s testimony that those under the cloak are his special and unique ones and they are his kin, this description gives assurance and elaboration to his first statement that they are his true household (AhlulBayt).

Thereafter, the Prophet (SA) continues to describe the status of theMembers of the Cloak whom he has defined to be his AhlulBayt, his kin, and his special ones. “Their flesh (لحم ) ismy flesh and their blood (دمّ )is my blood .” This is a very profound statement which exceeds the literal meaning.

The obvious meaning indicates that the AhlulBayt belong to the same origin as the Prophet (SA) as they share the same flesh and blood - and this is an indication of family relations. One may wonder why the Prophet (SA) is emphasizing this fact when no one can deny that his daughter, cousin, and grandsons are related to him by blood and flesh.

But it is not any flesh and any blood that is being mentioned now. The individuals under the cloak are being associated with the flesh and blood of the Holy Prophet and the Seal of Messengers, Prophet Muhammad who is the best of creation in the eyes of the Creator! What great honor and blessing is that?

Shouldn’t we pause here to reflect on this reality and conclude what should be concluded? In fact, it is not distant blood relation where a person may be related to a person distantly. Rather, it is direct and immediate relation where the pure blood of the Prophet (SA) is directly transferred physically in the bodies of the holy AhlulBayt (AS) which also carries with it the spiritual purity as Allah (SWT) has willed.

Furthermore, we should be cognizant of the fact that the Prophet (SA) shares the same blood and flesh as his household because they are all created from the same light and from the same origin as cited in many narrations such as the Prophetic statement,

خلق الله الناس من أشجار شتى وخلقني وأنت (يا علي) من شجرة واحدة.

“Allah created the people from different trees and He created me and you (Oh Ali) from the same tree .”

In the booksMusnad by Ibn Hanbal andManaqib by Ibn Maghazili, the Prophet (SA) is recorded to have said, "I and Ali Bin Abi Talib both were a single light in the presence of Allah 14,000 years before the creation of Adam. When Allah created Adam, he deposited that light in Adam's loins. We remained together as one light until we separated in Abul-Muttalib's loins. Then I was endowed with Prophethood and Ali with the caliphate ."

The words “flesh” and “blood” are selectively used by the Prophet (SA) as the example in theTradition of the Cloak although we understand that all the body parts are also from the same origin and developed from the flesh and blood of the Prophet. After all, a fetus is developed from a drop of semen which is formed from the blood in the veins and mixed with flesh, which is also the origin. Hence, all of the Members of the Cloak come from the shared origin of the Prophet (SA).

يُؤلِمُني ما يُؤلِمُهُم وَ يُحزِنُني ما يُحزِنُهُم ، أَنَا حَربٌ لِمَن حارَبَهُم وَ سِلمٌ لِمَن سالَمَهُم وَ عَدوٌّ لِمَن عاداهُم وَ مُحِبٌّ لِمَن أَحَبَّهُم

Whatever causes them pain causes me pain too, and whatever saddens them saddens me too. I am at war against whoever wages war against them, at peace with whoever is at peace with them, the enemy of whoever shows enmity towards them, and I love whoever loves them.

After the initial statement where the Prophet (SA) directly associates his AhlulBayt to himself by pronouncing the equivalence in origin symbolized in “blood” and “flesh”, he then proceeds by delivering a series of six precious statements where he conveys his position and his policy towards those who deal with his AhlulBayt whether in a positive or negative way. It is a prophetic law and code of conduct where he not only issues these rules as his policy but moreover teaches us to follow that same policy, if we choose to follow his Sunnah (way).

These six statements which complement one another and are aligned with each other are divided into two sets. The first set consists of two statements which describe the Prophet’s feelings depending on how his AhlulBayt (AS) feels. And the second set consists of four statements which convey the Prophet’s immediate course of action to how his AhlulBayt (AS) are treated.

In the first set, the Prophet declares that he feels pain whenever his AhlulBayt feels pain and he feels sadness whenever they feel sadness. It is interesting to note that this narration conveys the feelings of the Prophet first, before informing us why the prophet feels the way he does. We typically hear of the cause first and then the effect, but in this case, the effect is provided first before the cause and this is the beauty of the Arabic language and the eloquence behind it.

Also, the strength and seriousness of the Prophet’s reaction or feeling is highlighted more so by the presentation of the “effect” before the “cause”. In this case, the cause is the pain and sorrow felt by the AhlulBayt (AS) while the effect is the Prophet’s reaction of feeling their pain and sorrow.

In the second set, four declarations are presented where the positions of peace, war, opposition, and love are presented. The Prophet (SA) directs his words to the audience - not only his Muslim nation but all of mankind. The questions the Prophet (SA) will answer are:

1- To whom will the Prophet (SA) be peaceful with, and to whom will he be at war with?

2- To whom will the Prophet (SA) be in opposition to and to whom will he grant his love?

In fact, these questions are of dire importance to us to address and learn its answer because we as Muslims are in the position where we need to know what exactly pleases the Prophet (SA) and what does not. After all, our compliance with the Prophet’s orders is equivalent to compliance of Allah’s orders, as highlighted in the Qur’an as an obligatory divine command,

“O you who believe! Obey Allah and obey the Messenger and those in authority from among you.” (4:59)

The Prophet (SA) declares that he will be at war with those who are at war with the Prophet and he will be at peace with those who are at peace with them. He also states that he will be the enemy of those who take his AhlulBayt (AS) as enemies, and he will love those who love them. As we noted before in the first set of declarations, the Prophet (SA) uses the same way of expression in delivering his message to us. He states his position first before mentioning the cause.

For example, instead of saying “Whoever is at war with them, I will be at war with them”, he declares “I am at war with those who are at war with them. The latter statement is stronger in its meaning and spirit and this method of expression conveys a greater sense of importance to his position. This declaration resembles the authentic narration where the Prophet (SA) correlates his pleasure and anger to be aligned with Allah’s as well as that of Lady Fatima (AS):

"Whoever pleases Fatima has indeed pleased God and whoever has caused her to be angry has indeed angered God. Fatimah is a part of me. Whatever pleases her pleases me and whatever angers her angers me." ( Fatima the Gracious)

Aside from theTradition of the Cloak , there are other authentic narrations which quote the Prophet (SA) conveying the same meaning. For example, the well-known scholars of the School of Companions such as Ibn Atheer, Ahmad ibn Hanbal, and Ibn A’saker, Al Tirmidhi cites that Zaid ibn Arqam testifies that the Prophet (SA) said to Ali, Fatima, Hasan, and Husain: “I am at war with whomever you are at war with and I am at peace with whomever you are at peace with.”

It is interesting to note the slight variation in the expression of this narration where the Prophet (SA) complies with whatever position his AhlulBayt (AS) takes. So the Prophet (SA) says that if the AhlulBayt have taken the decision to befriend someone, then his position is perfectly aligned with theirs and the same is the case if they are at war with someone.

Actually, this acknowledgment of the Prophet (SA) indicates his unwavering trust in their judgment and furthermore, their infallibility and purity such that he is 100% sure they will never make a mistake in judgment or action. He does not need to review their actions or question them about their decision for he is absolutely confident that their way of life is in conformity with what pleases Allah (SWT) and so he also will be pleased.

We can also conclude from the Prophet’s words that the concept ofTabbara (disavowal from the enemies of the one whom you love) is as equally important asTawalla (loving and supporting those who befriend the one whom you love).

Disassociating yourself from those who oppose the AhlulBayt (AS) is an obligation which the Prophet (SA) himself has set the standard and is following that policy with his own household. He has given us the green light of approval to adjust our ways and dealings such that our love and devotion to them is complimented and completed by our disavowal from their opponents and enemies. This is in fact a logical behavior which we can relate to in our everyday lives to our own loved ones.

Now, let’s survey the Holy Qur’an to learn what the divine consequences are of those who fight the Prophet (SA). Allah (SWT) says in the following verse of Surat Al Ma’eda:

إِنَّمَا جَزَاء الَّذِينَ يُحَارِبُونَ اللّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الاْرْضِ فَسَادًا أَن يُقَتَّلُواْ أَوْ يُصَلَّبُواْ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلاف أَوْ يُنفَوْاْ مِنَ الاْرْضِ ذَلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ.

“The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement.” (5:33)

As theTradition of the Cloak already established the direct correlation of the AhlulBayt’s pleasure and anger with that of the Prophet (SA), we can safely conclude that the punishment in this life and the grievous chastisement as described in the abovementioned verse also applies to all those who fight the AhlulBayt (AS) and oppose them. Let us also survey the history of Islam during the life of the Prophet and especially after his departure to investigate who exactly waged war against the AhlulBayt (AS) and who stood up against them, challenged them, seized their right, physically attacked them, and/or contributed to their deaths.

Whether such personalities happen to be from the close companions of the Prophet or from the family of the Prophet doesn’t make a difference to Allah (SWT) in the fate that they will receive because each person will be accounted for their deeds and not by their relations. Let us ask the historians who fought against Imam Ali (AS) and seized his rights?

Who challenged Lady Fatima and attacked her? Who poisoned Imam Hasan, betrayed him, and sought to prevent him from being buried near his grandfather in the cemetery of Baqee’ in Madina? And who waged war in Karbala against Imam Husain, slaughtered him and his companions and supported his opponents whether actively or passively? Surely those who committed transgression and oppression to the purified AhlulBayt (AS) will come to know what their fate will be.

إنًّهُم مِنّي وَ أَنا مِنهُم فَاجعَل صَلَواتِكَ وَ بَرَكاتِكَ وَ رَحمَتكَ و غُفرانَكَ وَ رِضوانَكَ عَلَيَّ وَ عَلَيهِم

They are part of me and I am part of them. Therefore (please) shower on me and them Your blessings, benedictions, mercy, forgiveness, and pleasure.

If a person wants to express proximity towards another person among the relatives, one way is to always remind them that they are from each other and belong to each other, especially if one of them already holds a noble and honorable position. And if the two parties happen to both enjoy a superior station and degree of excellence in terms of faith and religiosity, then logic dictates that they must seek each other’s proximity and association.

But if their spiritual association is coupled with their relation of kin, then the strength of the unity between the two parties intensifies and along with that their association becomes tighter.

The series of declarations which the Prophet (SA) just presented is followed by a summarizing statement which wraps up his main idea as he pronouncesإنهم مني وأنا منهم (They are from me and I from them). There is no stronger statement that the Prophet (SA) can say which can convey how close his AhlulBayt are to him and the degree of their association such that they are no longer two separate entities.

Actually, the Prophet (SA) wants to convey that he and his purified household are ONE and the SAME and they are of the same origin, not just in terms of material or biological proximity, but also spiritually and intellectually as they are all from the same light.

When we are told that his AhlulBayt are from him, we can understand at the basic level why is that so due to the blood relation present. On one hand, it is a sign of humility of the Prophet that he shares with his AhlulBayt what he possesses of nobility, glory, and honor due to his status as the best of God’s creation.

On the other hand, the Prophet (SA) can never exaggerate or overestimate or blurt out a profound statement like this just for the sake of making a compliment. As we know, the Prophet (SA) does not speak out of his own will and every letter and word he utters is calculated and divinely approved. So when he clearly states that the AhlulBayt are from him, it indicates the grand level of piety and excellence which these members of the household have attained such that they have earned the reward of being “from the Prophet”.

No other person was given that honor among the companions of the Prophet (SA) except Salman Al Muhammadi who was an agent and trustee to the AhlulBayt (SA) to the end of his life-time and whose affinity to them was such that he was attached to them. His superior station was such that Prophet (SA) said in his regards,“Salman is from us, AhlulBayt.” (Sunan ibn Majah, Al Mustadrak, Musnad Ibn Hanbal)

This does not mean that he is one of them, but rather “from them” and associated to them. In fact, this honor of being “from the Prophet and his AhlulBayt” can also be attained by the pious believers as Imam Al Redha

(AS) said,“Our Shia are from us, they were created from the remainder of our clay.”

Furthermore, if a person is told that they belong to and come from the same origin as a very esteemed and honorable personality or a saint whom they recognize their excellence in actions and behavior, it naturally encourages them to beautify themselves furthermore with the ornaments of good morals and virtues and certainly nothing from the ill traits and negative characteristics.

This may be a good reason why many of the children and progeny of the Prophets and Imams try to stay away from committing any wrong or inappropriate act since they recognize that their origin dictates that they act according to their noble ancestry and behave in their best possible conduct.

Although the purified AhlulBayt (AS) are themselves a beacon of light and are in no need of encouragement, one can imagine that this declared association between them and the Prophet further intensifies their existing love and desire to abide by the perfect code of values and behavior such that they practically achieve the status of being “from the Prophet”.

As explained in the bookMin Fiqh Al Zahra by Imam Mohammad Al Husaini Al Shirazi, it is possible that one meaning intended by the words “They are from me and I am from them” is for Allah (SWT) to convey the point that He (SWT) created the AhlulBayt (AS) and brought them into existence for the sake of the Prophet. This is in agreement with the narration which states that“If it was not for the Prophet, Allah would not have created the planets and God’s analogues” , (Tafsir Ruh Al Ma’ani) and hence, no one would’ve been able to inhabit this life.

And the reverse may also be true, that if it was not for Ali and Fatima (peace be upon them), Allah (SWT) would not have created the Holy Messenger (SA). In essence, without the creation of the Prophet and his AhlulBayt (AS), the whole creation and universe is deficient and incomplete. And Allah (SWT) as we know is the Absolute Perfection and it is not possible for Him to create an incomplete creation.

Furthermore, if we can explain how the AhlulBayt (AS) is from the Prophet (SA), how can we explain that the Prophet (SA) himself is from them? This profound statement reminds us of the key statement the Prophet (SA) has said repeatedly about his grandson,“Husain is from me and I am from Husain.” (Al-Mustadrak) Surely, the blood of Husain is the same as the blood of the Prophet and the blood of the Prophet is also the blood of Husain.

So, whoever spills the blood of Husain (AS) has surely shed the very blood of the Messenger of Allah (SWT). And whoever slaughtered the flesh of Husain (AS) has surely slaughtered the flesh of the Prophet (SA). With that correlation made, one can imagine how great is the wrath and retribution that Allah (SWT) will incur on those who audaciously killed the grandson of the Holy Prophet (SA)!

In reference to the prophetic statement“Husain is from me and I am from Husain” , Shirazi explains in his bookMin Fiqh Al Zahra that the outward meaning that the Prophet (SA) wants to convey is that: The Muhammadan Islam that is currently present can only continue and live on

with Husain. And the same meaning may be interpreted from the expression “They are from me and I am from them.”

Also, one may consider the fact that the positive worldly reputation and high position which the AhlulBayt have in the hearts and thoughts of the people in this life is surely due to their close relation to the Holy Prophet (as we can naturally imagine).

Likewise, whatever veneration that Prophet (SA) has in the eyes of the people is due to the grand sacrifices which the AhlulBayt (AS) has offered and their committed and unrelenting efforts for the sake of the Prophet (SA) and for the religion of Islam.

Aside from the close-knit association which we can conclude from the words “They are from me and I am from them”, we may also deduce the presence of bothWalayah Tashre’eya (legislative authority) andWalayah Takweeniya (universal or absolute authority) for the AhlulBayt (AS) and that is in addition to the many other proofs which indicate that, which is beyond the scope of this paper. As for theWalayah Al Tashre’eya , it means that the right of legislation is in their hands and this is in alignment with the prophetic narration where he says“Allah has disciplined His Prophet with His discipline and has given him authority over His religion”. (Bihaar Al Anwaar)

As forWalayah Al Takweeniya , it means that Allah (SWT) has given Prophet Muhammad (SA) and his household the mandate to run the universe or at least a part of it. It is the ability which is granted by Allah (SWT) to His beloved servants to achieve things which are out of the usual way. The AhlulBayt (AS) have the authority over the universe by the permission of Allah (SWT) and that is exactly what they are doing, just like Angel ‘Ezraeel executes the command of Allah (SWT) in taking away the lives.

We see examples of that divinely-bestowed authority as was the case with Prophet ‘Isa (AS) who cured those afflicted with leprosy and brought the dead back to life by the permission of Allah (SWT). The station of the AhlulBayt (AS) and the Imams from the progeny of Imam Husain (AS) is certainly greater than any of the prophets or messengers (with the exception of the Seal Messengers) and this is proven by the fact that Prophet ‘Isa (AS) will pray behind the 12th Awaited Imam (AFS) upon his reappearance.

A person may question why the Almighty Creator would grant such high level of authority to his creation and the answer to this valid question is answered by a sacred narration where Allah (SWT) says:“Oh My Servant, obey Me and you will be blessed; I say to something ‘Be and It is’ and you will say to a thing ‘Be and it will be’.”

The best of servants in Allah’s eyes are the Holy Prophet and his purified household (peace be upon them), so it is not surprising that they attain the status referred to in this narration and they are bestowed authority over that which Allah (SWT) has given them permission to execute His Will.

After the Prophet (SA) declared their status in relation to him, he transitions his speech into a supplication where he prays for them and for himself altogether and he says“Therefore (please) shower on me and them Your blessings, benedictions, mercy, forgiveness, and pleasure”. It is interesting to note that the Prophet saysفاجعل with a prefix of “fa”

(therefore) and then he presents five requests as mentioned in the above supplication.

It is as if the Prophet (SA) is saying that because he is from the AhlulBayt (AS) and they are from him and due to their elevated station that is raised even higher by virtue of their association and unity with each other, they now deserve to acquire the blessings of Allah (SWT) which includes benedictions, mercy, forgiveness, and pleasure.

Before we proceed to the next grand request which the Prophet (SA) makes, let us briefly screen the Holy Qur’an to find out whether Allah (SWT) has accepted the Prophet’s prayers and granted him what he asked for. When Prophet (SA) asked for blessings and benedictions, sure enough Allah (SWT) responded back with His acceptance as mentioned in the Qur’an:

.إنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

“Surely Allah and His angels bless the Prophet; O you who believe! Call for (Divine) blessings on him and salute him with a (becoming) salutation.” (33:56)

Not only does Allah (SWT) Himself sends His divine blessings and benedictions on the Prophet, the angels also join the Almighty (SWT) in that great honor! In addition, Allah (SWT) orders all believers to do the same.

When the Prophet (SA) humbly prayed for forgiveness, Allah (SWT) confirmed His acceptance and forgiveness even though the Prophet and his AhlulBayt (peace be upon them) have not done anything wrong to request that forgiveness. So how does Allah (SWT) fulfill the prayer of the humble and infallible Prophet (SWT) if he does not have any sin? The answer to that is the acceptance of forgiveness on behalf of their devout followers and lovers.

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُبِينًا. لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا.

“Verily We have granted thee a manifest Victory. That Allah may forgive your community their past faults and those to follow and complete His favor to you and keep you on the Straight way.” (48:1-2)

And when the Prophet (SA) requested for pleasure (رضوان ), Allah (SWT) verified the reciprocal status of pleasure for him and his purified household:

رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ.

“Allah is well pleased with them and they are well pleased with Allah; this is the great triumph.” (5:119)