Alhassanain(p) Network for Heritage and Islamic Thought

The Struggle for Power 1

The Sunni Muslims assert that all companions of Muhammad Mustafa, the blessed Messenger of God, were models of exemplary deportment, and that they were untouched by greed for money, lust for power or any other worldly ambition. They also say that all companions loved each other and that their mutual relations were uncontaminated by any cynicism or jealousy.

Such, unfortunately, is far from being the case. We wish it had been so but the evidence of history does not support such an assumption, and brutal facts rip apart the myth and rhetoric the admirers of the companions have passed on to us.

Their most rabid admirer cannot deny that the struggle for power among them erupted even before the body of the Prophet was given a burial. The evidence of history, therefore, should make it possible for us to make a more realistic assessment of the character of the companions of the Prophet, and their various roles in the story of Islam.

It would, of course, be humanly impossible for all the companions of the Prophet to be alike in all respects. No two individuals register identical behavior reactions to extraneous events and circumstances. Acceptance of Islam, and the companionship of its Prophet did not necessarily sublimate the instincts of every Arab. They were a mixed group. After accepting Islam, some of them reached great heights; other remained where they were.

The difficulty in evaluating the role of a companion of the Prophet is compounded by the looseness of its definition. According to one definition, any Muslim who saw the Prophet of Islam, was his companion.

A great many Muslims saw him during the 23 years of his ministry as God's Messenger, and all of them, therefore, were his “companions.” But the Shia Muslims do not accept this definition. They say that the title of a companion was something that Muhammad alone could bestow upon someone. If he did not, then it was not for others to claim this honor.

The Sunni Muslims quote a “tradition” of the Apostle in which he is alleged to have said: “All my companions are like stars. No matter from which one of them you seek guidance, you will find it.” He is also reported to have said: “All my companions are fair, just and right.”

If these traditions are authentic, and all companions of the Prophet are indeed “stars,” then very strangely, very surprisingly, one of the stars themselves; in fact, one of the most dazzling stars in the whole galaxy of the companions, expressed some serious reservations about them. The star in question is Umar bin al-Khattab, the second khalifa of the Muslims.

Not only did he show that he disagreed with these two and other similar traditions; he even defied them. During his own caliphate, he ordered the companions of the Prophet– the stars–to stay in Medina or not to leave Medina without his permission. He thus restricted their freedom of movement, and they resented this restriction. But he took pains to explain to them that he was doing so in their own interest!

In this regard, Dr. Taha Husain writes in his book, Al-Fitnatul-Kubra (The Great Upheaval), published in 1959 by the Dar-ul-Ma'arif, Cairo, Egypt:

Umar had a policy vis-à-vis the leading Muhajireen and Ansar. They were among the earliest men to accept Islam, and they were held in great esteem by the Prophet himself. During his lifetime, he put many of them in charge of important affairs. Umar also consulted them in all matters of public interest, and he too made many of them his companions and advisers.

Nevertheless, he feared fitna (mischief) for them, and he also feared mischief from them. Therefore, he detained them in Medina, and they could not go out of Medina without his permission. He did not allow them to go to the conquered countries except when he ordered them to go. He feared that people in those countries would “lionize” them (because of their status as companions of the Prophet), and feared that this would lead them (the companions) into temptations.

He also feared the consequences of this “lionization” of the companions, for the government. There is no doubt that this restriction was resented by many of the companions, especially by the Muhajireen among them.

It would only be fair if we critically examine the policy of Umar vis-à-vis this distinguished group among the companions. When he ordered them to stay in Medina, he was perhaps right in his policy. Why should we not call things by their right name? Or, better still, why not translate the reason that prompted Umar to detain the companions in Medina, in modern terms? Umar feared that the companions, if they go into the provinces, might yield to the temptation of exploiting their influence and prestige!

If the events following the death of the Prophet are studied in their human context, it will provide a cushion to absorb the shock for those Muslims who expect the companions to be angels but find them common, garden-variety men. If many of the companions revealed themselves as men driven by ambition and self-interest after the death of the Prophet, it was so because in his lifetime they had no hope or opportunity of realizing them. But as soon as he died, they felt that they were free to pursue their own goals in life.

The traditional Sunni approach to the assessment of the role of the companions has been what Thomas Fleming has called “the golden glow approach.” This approach depicts everyone of the companions as a combination saint-hero and genius. But this depiction is not true to life, and because it is not, it puts them out of focus.

A more realistic view would be that the companions were human like the rest of mankind, and that they too could yield to the temptation of taking advantage of an opportunity or of power in their hands.

Lord Action, the famous British historian, and himself a devout Catholic, once offered the following admonition to those people who made excuses for the excesses of the Catholic Church's Renaissance Popes:

“I cannot accept your canon that we are to judge Pope and King unlike other men, with a favorable presumption that they did no wrong Power tends to corrupt, and absolute power corrupts absolutely There is no worse heresy than that the office sanctifies the holder of it.”

Al-Qur’an al-Majid has paid rich tributes to those Muslims who proved themselves worthy of the companionship of Muhammad. But it has also indicted those among them who were unworthy of it. Many verses were revealed in their indictment.

The reputation of many of the companions of the Prophet was smudged with jealousy. Their resentment at the appointment of Usama bin Zayd bin Haritha as Supreme Commander of the Syrian expedition, was a manifestation of this jealousy. In later years, the same jealousy led to the murder of one caliph, and led to rebellion against another. Not many among the companions made a conscious effort to suppress their jealousy in the broader interests of Islam, and of the umma of the Apostle.

The conflicts of the companions have long since passed into history. It should, therefore, be possible for the modern Muslim to rise above the emotional commitments of the past, and to take a critical look at the “track record” of all of them. It may be difficult but it is possible to do so if the object of his devotion is not the personalities but only truth. What is important after all, is perception and not sentiment!

Muhammad Mustafa had formally “crowned” Ali ibn Abi Talib as his successor at Ghadeer-Khumm, and had declared him to be the future sovereign of all Muslims. There were a few companions who were aware that the actions of the Prophet were beyond any question.

They believed that all his deeds were inspired by heaven, and that they were not prompted by any tribalism. They knew that if he had elevated Ali as the Chief Executive of the Islamic State, it was because the latter had all the qualities essential for such responsibility.

But there was another group of the companions which believed that the Prophet was not altogether free from the feelings of asabiyya (tribal solidarity; a kind of tribal nationalism; “my tribe, right or wrong;” clan spirit).

They attributed his declarations and statements pointing out Ali's excellence, to his asabiyya. The sovereignty of Ali was not acceptable to them. They considered themselves just as well-qualified to run the nascent state of Medina as Ali, and they were aware that to actually run it, they would have to act before it was too late.

There was only one way for members of this group to realize their ambition, and that was to capture the government of Medina at the opportune time. With this aim in view, they began to publicize a doctrine of their own, viz., the Prophethood and the caliphate ought not to combine in the same house. There was no way for them to take Prophethood out of the house of Muhammad but perhaps it was possible to take caliphate out of it.

They decided to try. The campaign was opened by Umar bin al-Khattab. He was the leader of the group which wished to capture the government. There is on record a brief exchange he once had, during his own reign, with Abdullah ibn Abbas, in which he said that since the Prophet was a member of the clan of Hashim, the “Arabs” did not like the idea that the caliph should also be a member of the same clan. Their exchange went as follows:

Umar: I know that the Arabs did not want that you (the Banu Hashim) should become their leaders.

Abdullah ibn Abbas: Why?

Umar: Because they did not like the idea that both spiritual and temporal authority should become the monopoly of the Banu Hashim for all time.

Abbas Mahmood Al-Akkad, the modern Egyptian historian, says in his book, 'Abqariyyat al-Imam Ali, published in Cairo in 1970:

Umar disclosed the reason in the following statement why after the death of the Apostle, Ali could not become his successor:

‘The Quraysh elected a khalifa out of its own freewill. They were not willing to see that Prophethood and Caliphate both should belong to the Banu Hashim.

Those Qurayshites who were impelled by their ambition to seize the government of Muhammad, had worked out an elaborate plan for this purpose, leaving nothing to chance.

Bukhari, Abu Daud and Tirmidhi (the collectors of traditions) have quoted Abdullah bin Umar bin al-Khattab as saying:

In the times of the Prophet we used to say that the best men in the umma are Abu Bakr, Umar and Uthman. (The Virtues of the Ten Companions – by Mahmood Said Tantawi of the Council of Islamic Affairs, Cairo, Egypt, 1976)

John Alden Williams

Ahmad ibn Hanbal said: “The best of this Umma - after the Prophet – is Abu Bakr al-Siddiq, then Umar ibn al-Khattab, then Uthman ibn Affan. We give preference to those three (over Ali) as the Companions of God's Messenger gave preference. They did not differ about it. Then after those three come the Five Electors chosen by Umar as he lay dying (as-hab al-Shura): Ali ibn Abi Talib, Zubayr, Talha, Abd al-Rahman ibn Auf, and Sa'd ibn Abi Waqqas.

All of them were suited for caliphate, and each of them was an Imam. On this we go according to the hadith of Umar's son: When the Messenger of God was living – God bless him and give him peace – and his Companions were still spared, we used to number first Abu Bakr, then Umar, then Uthman, and then keep silent.” (Some Essential Hanbali Doctrines from a Creedal Statement). (Themes of Islamic Civilization, 1971)

The statement of Abdullah bin Umar is a testimony that the campaign of the companions to elevate Abu Bakr, Umar and Uthman at the expense of Ali, was launched in the lifetime of the Apostle himself, in anticipation of and in preparation for, the times ahead. The Quraysh had decided beforehand who would be the leaders of the umma after the death of the Apostle, and in what order.

When the Apostle of God died, Abu Bakr was not in Medina; he was at his home in Sunh, a suburb of Medina. But Umar was present at the scene. He drew his sword and began to shout:

“The hypocrites say that the Apostle of God is dead. But he is not dead. He is alive. He has gone, as Moses did, to see his Lord, and will return in forty days. If anyone says that he is dead, I will kill him.”

Many Muslims were thrown in doubt when they heard Umar ranting. By brandishing the sword, and by threatening to kill, he had succeeded in silencing the people. Some of them thought he might be right, and the Apostle might not be dead.

Some others began to whisper to each other and to ask if the Apostle had really died. But presently Abu Bakr arrived in the Mosque and read the following verse from Al-Qur’an al-Majid before the crowd of the Muslims:

Muhammad is not but the Apostle of God. If he dies or if he is killed in battle, will you all relapse into idolatry? (Chapter 3; verse 144)

When the Muslims heard this verse, they were convinced that Muhammad, the Apostle of God, had really died, and no doubt was left in anyone's mind about it.

As noted before, Umar did not let Muhammad Mustafa write his last will and testament fearing that he would designate Ali as his successor. Then the Prophet died. But during the interval between the death of the Prophet and Abu Bakr's arrival, Umar was still fearful lest the Muslims present in the Mosque, acknowledge Ali as their sovereign.

To forestall this possibility, he drew the sword, and began to shout that Muhammad was not dead but was alive so that it would not occur to anyone that a new leader of the umma had to be chosen. Umar was suggesting by his manner that while the Prophet was still alive, who would need a successor; after all successors were for the dead and not for the living!

Many politicians, both before and since Umar, have concealed the news of the death of a king or the head of a state from the public until his heir has succeeded him into the purple.

The death of the Prophet was a fact. But was Umar going to kill a man if he stated that fact? Was he going to kill someone for speaking the truth? Is it a crime to say that a dead man is a dead man, and is the penalty for saying so death?

To convince the Muslims that Muhammad was not dead, Umar brought up the analogy of Moses. But the analogy suffered from an obvious flaw. The Israelites had seen Moses going away from them until he had gone out of their sight. But here the body of Muhammad Mustafa was lying in his chamber, and it had not gone out of the sight of any one. The Muslims, including Umar himself, could see it, and touch it, and feel that it was cold and lifeless.

Umar's Indian biographer, M. Shibli, and some others say that he (Umar) was threatening to kill Muslims out of his love for Muhammad. He was, they say, in a state of shock, and was unable to come to grips with reality!

Umar was in his mid-fifties when the Prophet died. Is it possible that he had never seen any man dying, and he didn't know what it means to die?

The brutal truth is that Umar was only playacting. His histrionics were a screen for his real intentions. His insistence that Muhammad was not dead, was one of a series of maneuvers to obscure the locus of authority and sovereignty from the public eye.

One moment he was ready to kill anyone for saying that the Prophet had died but the very next moment, when Abu Bakr arrived, and read a verse from the Qur’an, he became an instant convert to the idea that he (the Prophet) was a mortal, and being a mortal, could die, and had actually died. He even pleaded his ignorance of the Qur’an, and said that it seemed to him that it was the first time that he heard the verse which Abu Bakr read to him and to the other Muslims in the Mosque.

Abu Bakr's arrival had reassured Umar, and all his senses returned to him with a vengeance. Then he rushed, with Abu Bakr, to Saqifa, to stake claims to khilafat, and to capture it before the Ansars could capture it. The burial of the body of the Prophet was something they could leave to the members of his own family.

Umar's campaign to prove that Muhammad Mustafa was alive, had suddenly collapsed. He was, at last, able to come to grips with reality!

A rule of the ancient Roman law was that suppressio veri is equal to suggestio falsi. This means that suppressing truth is equal to disseminating falsehood!

Earlier, in this chapter, I quoted a passage from the book, Al-Fitnatul-Kubra or The Great Upheaval, by Dr. Taha Husain, apropos of the restriction, imposed by Umar bin al-Khattab, the second khalifa of the Muslims, on the freedom of movement of the Muhajireen.

Umar forbade the Muhajireen to leave Medina without his permission. But who were these Muhajireen who were forbidden to leave Medina? All Muhajireen had left Medina – with two exceptions, viz., Uthman bin Affan and Ali ibn Abi Talib!

Since Uthman had little aptitude for conquest or administration, he might have voluntarily stayed in Medina. Umar, therefore, had to enact this ordinance exclusively for Ali.

Umar could not openly say that of all Muhajireen, Ali alone was forbidden to leave Medina. For what reason Umar could forbid Ali to leave Medina? Apparently none. He, therefore, had to employ the generic term “Muhajireen” to restrict Ali's freedom of movement.

And yet, it was Ali, if anyone, who would not be tempted to exploit his influence with the army, if that is what Umar was afraid of.

The Struggle for Power 2

The Meeting of the Ansar in Saqifa

In A.D. 622, the Ansar invited Muhammad, the blessed Messenger of God, into Medina, and they acknowledged him as their spiritual and temporal leader. Other Muslims of Makkah, i.e., the Muhajireen, also migrated to Medina, and the Ansar welcomed them with open arms. They shared their homes and their bread with them. On numerous occasions, they deprived their own children of food which they gave to the hungry Muhajireen.

Muhammad made Medina the capital of Islam, and in due course, the city began to acquire the characteristics of a state. As time went on, the tiny city-state burgeoned into a well-organized government with its own sources of revenue, its own treasury, army, system of justice and administrative and diplomatic apparatus.

It was inevitable that it would occur to the Ansars (and other Muslims) that a day would come when Muhammad, the founder of the State of Medina, would bid farewell to them and would leave this world. This possibility confronted them with some new and rather uncomfortable questions such as:

1. What will the death of Muhammad Mustafa, mean to the young State of Medina and to the Muslim umma?

2 . Who would succeed Muhammad as the new head of the State of Medina when he dies?

3. What will be the status of the Ansar after the death of Muhammad? Would the new head of the State be just as fair and impartial as he is?

4. Would the Ansar still be masters in their own home – Medina – after the death of Muhammad?

The Ansar had heard the speech of the Apostle of God at Ghadeer-Khumm appointing Ali as his successor, and they had given this arrangement their whole-hearted support. But they had also sensed the under-current of hostility of the Muhajireen toward Ali, and they were not sure if his succession would be peaceful or if it would take place at all.

It was very much obvious to them that there was massive opposition, among the Muhajireen, to his succession, and that, among them he was a minority of one. Once the Ansar grasped this fact, they decided to act for themselves. It was for this reason that they assembled in Saqifa.

One may condone the action of the Ansar even if one may not commend it because the thought uppermost in their minds, following the death of their master, Muhammad, was self-preservation. Though they ought to have deferred their political rally until after the burial of the body of their master, at the moment it appeared to them that they had to act immediately or else it would be too late.

As noted before, the Ansar had given sanctuary to Islam at a time when its situation was most forlorn. For the sake of Islam, they had made all Arabs their enemies. For the sake of Islam, they had pitted themselves against all Arabia.

In every battle of Islam, they had acquitted themselves most honorably. Many of their young men were killed in these battles. (In the battle of Uhud 75 Muslims were killed; out of them four were Muhajireen, and the rest were all Ansars). They demonstrated their devotion to Islam and their loyalty to the Prophet at every juncture.

The Ansar knew that caliphate was Ali's right but they also knew about the “resolution” of the “Arabs” to keep caliphate out of the house of the Prophet. Their interpretation of this “resolution” was that the Muhajireen would not let Ali reach the throne of caliphate.

But if not Ali, then who else would be Muhammad's successor? The only obvious answer to this question was: some other Muhajir. But any Muhajir other than Ali was not acceptable to them – to the Ansar. They, therefore, decided to put forward their own candidate for the leadership of the umma. After all it was their support, they argued, and not the support of the Muhajireen, that had made Islam viable.

The anxiety of the Ansar is perfectly understandable. To them, the prospect of the government of Medina falling into the hands of the Umayyads, the traditional enemies of God and His Messenger, who had now become Muslim, was extremely frightful. They (the Ansar) had killed many of them in the battles of Islam.

If the government of Medina which was consolidated with their (the Ansars') support, was ever captured by the children of those pagans whom they (the Ansar) had killed, how would they treat them (the Ansar), was the unspoken question in the heart of every Ansari. Events proved that their fears were not generated by any hallucination.

The Umayyads had fought bitterly against Islam and its Prophet. When the latter captured Makkah, they “accepted” Islam because there was little else they could do then. As noted before, the Prophet never gave them any positions of authority even though he gave them a generous share out of the spoils of the battle of Hunayn. On his part, it was a gesture of reconciliation but it did not mitigate their hostility to Islam.

But Muhammad, the Messenger of God, had not been dead long when Abu Bakr elevated these traditional enemies of Islam, and the dynastic foes of its Prophet, to the highest ranks in the army. He made Yazid, the son of Abu Sufyan, a general in his army.

When Syria was conquered, Umar who had succeeded Abu Bakr as khalifa, made him (Yazid) its first governor. Yazid died a few years later whereupon Umar made his younger brother, Muawiya, the new governor of Syria.

As if he had not done enough for the Umayyads, Umar, on his deathbed, manipulated the situation in a manner that guaranteed the succession of Uthman, another Umayyad. In the caliphate of Uthman, the members of his clan, the Umayyads, were ruling every province in the empire and they were commanding every division in the army.

The Ansar also feared that if the Muhajireen seized the government of Medina, then they (the Muhajireen) would belittle their (Ansars') services to Islam, and would relegate them to play a minor, if any, role in Islam.

Gifted with prescience as they were, the Ansar had made a correct and a realistic assessment of the situation. Their assembly in Saqifa was purely defensive in nature. It was prompted by the sheer instinct for survival. But unfortunately, they were dogged by their own jealousies. Their jealousy caused their aims to be miscarried. Their tribal components – the Aus and the Khazraj – were suspicious of each other, and it was this suspicion that gave them away to the Muhajireen.

As already noted, the action of the Ansar in gathering in Saqifa is open to question, but their instinct was sound. The subsequent events amply proved that they were right and justified in questioning the intentions of the Muhajireen toward them. Among the Muhajireen, the only protector of their interests was Ali ibn Abi Talib. But when the Quraysh succeeded in blackballing him from power, they also succeeded in downgrading the Ansar to a mere rank-and-file status.

When Muhammad died, and Ali's succession was precluded, the Ansar ceased to be the masters in their own home – Medina!

The Struggle for Power 3

Saqifa Banu Sa'eda

Bukhari has quoted Umar bin al-Khattab as saying:

“When he (the Apostle) died, the Ansar opposed us. They gathered in the Saqifa Banu Sa'eda. Ali, Zubayr and their friends also opposed us.”

What was it that Umar and his friends were doing, and which the Ansar opposed?

When the Apostle died, the Ansar, always sensitive to subsurface political currents, and fearful of the ambitions and intentions of the Muhajireen, gathered in an outhouse of Medina called Saqifa, and they told Saad ibn Ubada, their leader, what they knew about the plans of the Muhajireen. Saad was sick and he said to his son, Qays, that he did not feel strong enough to address the assembly, and that he would tell him what he wished to say, and he (Qays) should repeat it to the audience.

Saad spoke to his son, and he relayed its purport to the Ansar.

Saad's Speech

O group of Ansar! You enjoy a precedence in Islam which no one can deny, and this alone makes you something special in all Arabia. The Apostle of God preached Islam among his own people for 13 years and only a handful of them accepted his message. They were so weak that they were incapable of protecting him or of defending Islam. God in His mercy was pleased to bestow the honor of protecting him (Muhammad) upon you.

He selected you out of all other people to give sanctuary to His Messenger and to other Muslims from Makkah. He was pleased to strengthen Islam through you so that you fought against the enemies of His Faith. You protected His Messenger from his enemies until the message of Islam spread in all Arabia.

Through your swords, he conquered Arabia for Islam, and it was through your swords that all pagans were overcome. Then the time came when the Messenger of God departed from this world; he was pleased with you when he was going into the presence of his Lord. Therefore, after his death, it is your right to rule Arabia.”

The Ansar expressed unanimous agreement with Saad, and they added that in their opinion, there was no one better qualified than him to be the ruler of all Muslims.

It was at this time that Abu Bakr, Umar and Abu Obaida ibn al-Jarrah, arrived into the Saqifa. When the Ansar saw them, one of them – Thabit bin Qays – rose and addressed them as follows:

“We are the slaves of God, and we are the supporters of His Messenger. And you, the fugitives from Makkah, are a mere handful of men. But we know that you want to seize the government of Medina, and you want to exclude us from it.” (Tabari and Ibn Atheer)

This is a revealing statement. It means that the Muhajireen were drawing up plans to grab power, and the gathering of the Ansar in Saqifa was only a response to their gambit.

When Thabit bin Qays made his disclosure, no one of the three Muhajireen contradicted him. Umar says that when Thabit bin Qays sat down, he rose to say something appropriate. “I had prepared a very good speech anticipating an occasion just like this,” he said. (Tarikh-ul-Khulafa).

This is admission by Umar himself that he had made elaborate preparations beforehand to meet every contingency. But Abu Bakr restrained him, and himself rose to address the Ansar. He said:

“There is no doubt that God sent Muhammad with the true Faith and with the light of His religion. He (Muhammad) therefore, invited people to God's religion. We were the first to respond to his call. We were the first to accept Islam. Whoever accepted Islam after us, followed our lead.

Furthermore, we are related to the Apostle of God, and we are the noblest of all Arabs in blood and country. There is no tribe that does not acknowledge the ascendancy of the Quraysh. And you, the Ansar, are those who gave sanctuary and who helped. You are our brothers in faith. We love you and respect you more than any other people. But the leaders must be from the Quraysh. We shall be the rulers and you shall be the wazirs.

You should not be jealous of us. You have helped us in the past, and now you ought not to be the first to oppose us. I call upon you to give your pledge of loyalty to one of these two men, Umar or Abu Obaida. I have chosen both of them for this purpose; both of them deserve this honor, and both of them are qualified for the position of the Amir.”

Muhammad Husayn Haykal

Umar and Abu Bakr came to the courtyard of Banu Saidah. Joined by a number of Muhajirun, they took their seats in the assembly. Soon, a speaker rose and addressed the Ansar as follows: “All praise and thanks belong to Allah. We are al-Ansar, i.e., the Helpers of God and we are the army of Islam. You, the Muhajireen, are merely a small group in the army. Nevertheless, you are trying to deprive us of our right of leadership.”

Actually, for the Ansar, it was an old complaint, even in the lifetime of the Prophet. Now when Umar heard it again, he was very angry, and he was ready to put an end to it by the sword, if necessary. But Abu Bakr restrained him and asked him to act gently. He then turned to the Ansar and said: “O Ansar! We enjoy the noblest lineage and descendence.

We are the most reputable and the best esteemed as well as the most numerous of any group in Arabia. Furthermore, we are the closest blood relatives of the Prophet. The Qur’an itself has given us preference. For it is God - may He be praised and blessed – Who said, First and foremost were al-Muhajirun, then al-Ansar, and then those who have followed these two groups in virtue and righteousness.

We were the first to emigrate for the sake of God, and you are the Ansar, i.e., the Helpers. However, you are our brothers in faith, our partners in war, and our helpers against the enemy. All the good you have claimed about yourselves, is true, for you are the most worthy of mankind. But the Arabs will not accept the leadership of any tribe except the Quraysh. Therefore, we will be the leaders, and you will be our ministers.”

At this an Ansari stood up and said: “Every verdict will depend upon us. And our verdict is that you may have your own leader; we shall have our own.” But Abu Bakr said that the leader of the Muslims must be from the Quraysh, and the wazirs from the Ansar. At this point he held the hands of Umar and Abu Obaida and said: “Any one of these two men is qualified to be the leader of the Muslims. Choose any one of them.” (The Life of Muhammad, Cairo, 1935)

But Umar rose and said in protest: “O Abu Bakr, it is not proper for anyone to take precedence over you because you are the best of all of us. You were the ‘companion of the cave,' and you are the ‘second of the two.' And has anyone forgotten that the Apostle ordered you to lead the prayer when he was sick? Therefore, you are the most qualified man to be his successor.”

Another Ansari got up to answer Abu Bakr and Umar, and said: “We acknowledge your precedence in Islam and your other qualities, and we love you too. But we are afraid that after you, other people will capture the government, and they would not be fair and just to us. Therefore, we suggest that there should be two rulers, one a Muhajir and the other an Ansar (this was the first dead giveaway on the part of the Ansar of their own weakness).

If the Muhajir dies, he should be replaced by a Muhajir, and if the Ansari dies, he should be replaced by another Ansari. If you accept this plan, we shall give you our pledge of loyalty. This is the best arrangement that can be made because if a Qurayshite becomes the sole head of the state, the Ansar will live in fear, and if an Ansari becomes the khalifa, the Quraysh would live in fear.”

Abu Bakr spoke in reply thus:

“God sent Muhammad with His Book to mankind. At that time everyone worshipped idols. When Muhammad told them to destroy those idols, they resented it. They did not want to abandon them. Therefore, God selected the Muhajireen to bear testimony to Muhammad's prophethood. The rest of the Arabs insulted and persecuted the Muhajireen but they were steadfast in their support to him. They were the first to worship God, and they were the first to obey His Apostle. They are related to him, and they are his own folks. Therefore, they alone deserve to be his successors, and no one will challenge them in this except the unjust.

And you, O Ansar! you are a people whose excellence cannot be denied. No one can challenge your high position in Islam. God made you the supporters of His religion and His Apostle, and it was toward you that he migrated. Therefore, your rank in Islam is highest after the Muhajireen. We love you and esteem you. But it is only proper that the leaders should be from the Muhajireen and the ministers from the Ansar. Whatever we do, we shall do by consulting you.”

The next speaker was Hubab ibn al-Mandhir of Medina. He said:

“O group of Ansar! These people (the Muhajireen) are under your protection. They do not have any power to oppose you. You are the people of honor and power. The eyes of all Arabia are fixed on you, and you have the same precedence in Islam that they have. By God, they (the Muhajireen) never dared to worship God in public until you gave them sanctuary in your city.

Nowhere has prayer been said openly except in your city. The idolaters and the polytheists have not been overcome except with your swords. Therefore, leadership is your right and not theirs. But if they do not agree to this, then let there be two leaders, one from each of the two groups.”

Umar answered the speech of Hubab ibn al-Mandhir saying:

“It is impossible that there should be two kings in one realm. Arabs will never submit to the rule of anyone who is not a member of the Quraysh since the Apostle of God himself was a member of that tribe. The khalifa of the Muslims, therefore, must be a man of the same tribe as the Apostle himself. The fact that he was a Qurayshite, clinches all argument. We are Qurayshites, and no one can challenge us in our leadership role.”

Hubab ibn al-Mandhir again said:

“O Ansar! Do not pay any attention to this man and to his companions. Caliphate is your right. Take it. If they do not acknowledge this right, kick them out of your city. Then you select a ruler from among yourselves. What you have won with your swords, do not give that away to these people, and if anyone opposes me now, I shall silence him with my sword.”

Abu Obaida ibn al-Jarrah then stood up, and said:

“O group of Ansar! You were the first to support the Apostle of God and to give sanctuary to his religion. Are you now going to be the first to cause disruption in that religion?”

The next speaker was another Ansari, one Bashir bin Saad. He knew that the Ansar were determined to choose Saad ibn Ubada as the leader of the Muslim umma. He was jealous of Saad and did not want to see him as the sovereign of Arabia. Therefore, what he said in Saqifa was prompted, not by the love of Abu Bakr or the Muhajireen but by his jealousy of Saad. He said:

“O group of Ansar! Without a doubt we have precedence in Islam, and in the wars of Islam. But since it is so, we must not become self-seekers. Our aim should only be to win the pleasure of God, and to obey His Messenger. Our services to Islam were for the sake of God, and not for the sake of any worldly gains, and He will reward you for them.

Therefore, we should not try to capitalize on those services now. The Apostle of God was from the tribe of Quraysh; therefore, it is right that his successors should also be from the same tribe. They deserve to be his heirs. Caliphate is their right and not ours, and we should not oppose them in this matter. Therefore, fear God, and do not try to take what is not yours.”

This speech of Bashir bin Saad emboldened Abu Bakr to stand once again and say:

“As I said before, the leaders should be from the Quraysh. Therefore, O Ansar! do not create divisions among the Muslims. It is my advice to you that you give your pledge of loyalty to one of these two men present here, Umar and Obaida bin al-Jarrah. Both of them are worthy Qurayshites.”

But Umar interrupted him saying,“How is it possible that anyone else should receive the pledge of loyalty while your are present among us. You are the oldest man in Quraysh, and you have spent more time in the company of the Apostle than any of us. Therefore, no one should put himself ahead of you. Extend your hand so that I may give you my pledge of loyalty.”

Umar held Abu Bakr's hand, and placed his own hand on top of his as a sign of fealty. He had, by this act, acknowledged Abu Bakr as the khalifa.

Abu Obaida bin al-Jarrah and Bashir bin Saad Ansari also stepped forward, placed their hands on the hand of Abu Bakr, signifying their allegiance to him.

Bashir bin Saad Ansari was showing much eagerness in taking the oath of loyalty to Abu Bakr. Hubab ibn al-Mandhir who was watching him, shouted:

“O Bashir! you are a traitor to your own people. We know why you have leapt forward to take the oath of allegiance to Abu Bakr. You are jealous of Saad ibn Ubada, you miserable renegade. How you hate to see him become the Amir of the Muslims.”

It was at this fateful moment that many of the Bedouin tribesmen who lived between Medina and Makkah, appeared on the scene. They were hostile to the Ansar, and they had entered the city when they heard the news of the death of the Apostle of God.

Finding out what was afoot in Medina, they spread themselves around Saqifa. Their sudden appearance gave a tremendous boost to the morale of Abu Bakr and Umar; and at the same time, it put a crimp upon the assurance of the Ansar. The tribesmen were all armed. With their arrival, the leverage in the long debate between the Muhajireen and the Ansar, passed to the former.

G. E. Von Grunebaum

At the stormy session the Ansar were finally persuaded not to insist on the succession going to one of their own members nor on the double rule of a Companion and a Helper, and partly under pressure from the Bedouin who were streaming into the city, they agreed to do homage to Abu Bakr. (Classical Islam - A History 600-1258)

Umar said later that until the arrival of the tribesmen in Saqifa, he had grave doubts about the outcome of the debate with the Ansar. Their timely arrival, and the application of pressure by them on the Ansar, guaranteed the acquiescence of the latter in the accession of Abu Bakr to the throne.

Bashir's ploy had succeeded. He undermined the Ansar's will-to-fight. The protests of Saad ibn Ubada and Hubab ibn al-Mandhir were of no avail. When Umar, Abu Obaida and Bashir took the oath of loyalty to Abu Bakr, the others followed like sheep. The Ansar had lost the battle!

The key to Abu Bakr's success in being elected khalifa in Saqifa was the mutual hostility of the two Medinan tribes of Aus and Khazraj. Both of them had fought a “Hundred Years' War” of their own, and they had suspended hostilities only because of their extreme physical exhaustion.

G. E. Von Grunebaum

The Aus and the Khazraj, had been in continuous state of guerrilla warfare against each other for generations. Their conflict came to a bloody climax in 617 in the “Battle of Bu'ath,” after which the protagonists were so exhausted that it gradually dwindled into an armistice, interrupted only by occasional acts of vengeance. (Classical Islam - A History 600-1258)

The last great battle between the Aus and the Khazraj had been fought only four years before the arrival of the Prophet in Medina as Peace-Maker. Once both of them acknowledged him as their sovereign, they also agreed to defer to his judgment all their disputes, and they called a truce to their interminable wars. But as soon as the Peace-Maker and the Judge died, their old jealousies, fears and suspicions flared up once again.

When the leaders of the Aus noticed that the Khazraj had put forward Saad ibn Ubada – a Khazrajite – as the candidate for caliphate, they thought that if he was elected khalifa, then they – the Aus – would be reduced to the status of serfs for all time. Their interests, they figured, would be safeguarded better if the leader of the umma was a Muhajir from Makkah instead of a Khazrajite of Medina.

They, therefore, hastened to assure Abu Bakr that they were loyal to him before the Khazraj could proclaim Saad ibn Ubada as the new lord of Medina. It were thus the Aussites of Medina who were actually instrumental in securing Abu Bakr's success in his election as khalifa. Other factors, such as the treachery of Bashir bin Saad, himself a Khazrajite, to his own tribe, the Khazraj; and the intervention of the Bedouin tribesmen, at a critical moment, also contributed to Abu Bakr's success.

Maxime Rodinson

The Medinians, especially those belonging to the tribe of Khazraj, sensed that the Qurayshite Emigrants who had come from Mecca with Mohammed of whom they had always been jealous, would now attempt to claim the leadership for themselves.

The Prophet was dead. There was no longer any reason why they should submit to these foreigners. They called a meeting in the outhouse of one of their clans, the Banu Saida, to talk over the best way of safeguarding their interests. What they proposed to do was to elect one of their own leading men, Sa'd ibn Ubadah, as Chief of Medina.

Abu Bakr was in Mohammad's house, was warned of this and he hurried to the place along with his fellow politicians, Umar and Abu Ubayda. They were joined on the way by the chief of another Medinian tribe, the Aws, rivals of the Khazraj. The last thing they wanted was to see power in the hands of Khazraj.

In the streets the excitement was spreading to the members of other tribes in Medina, who had no desire to play the part of pawns in any power game that was about to begin. As night fell, everyone had forgotten the body (of Mohammed) still lying in Aisha's little hut (sic).

The discussion that went on by the light of torches and oil lamps was lengthy, heated and confused. One Medinian proposed that two chiefs should be elected, one Qurayshite and one Medinian. Most people realized that that would be the way to court dissension and disaster for the community. Everyone was shouting at once; they may even have come to blows. (Mohammed translated by Ann Carter, 1971)

They did come to blows. Saad ibn Ubada seized Umar by his beard. Umar threatened to kill him if he pulled a single hair out of his beard. Umar said to Hubab ibn al-Mandhir: “May God kill you,” and the latter said to him: “May God kill you.”

Hubab ibn al-Mandhir made desperate efforts to save the situation. As he tried to stop the Ansar from taking the oath of allegiance to Abu Bakr, a crowd rushed upon him, snatched his sword, and pushed him out of the way. They were the Bedouin supporters of the Muhajireen.

Hubab lost his sword but he still struck at the faces of the citizens of Medina who were giving fealty to Abu Bakr. He cursed them and said: “O Ansar! I can see with my own eyes that your children are begging for food at the doors of the houses of these Makkans but instead of getting food, are being kicked in the teeth by them, and are being driven away.”

Abu Bakr asked Hubab: “Do you entertain such fears from me?” He said: “No. Not from you but from those who will come after you.” Trying to reassure him, Abu Bakr said: “If that happens, you can always repudiate your allegiance to your khalifas.” He bitterly retorted: “It would be too late then, and it would serve no purpose.”

It was this chaotic, bohemian and raucous assembly in the outhouse of Saqifa which elected Abu Bakr as khalifa. The Ansar gave his election only a negative endorsement. They didn't, by any means, designate the best-qualified man. Umar very deftly shelved the question of qualification, and never let it pop up in the debate. The question of a candidate's qualifications was buried under a cloud of evasive rhetoric.

Saad ibn Ubada, the leader of the Khazraj, and the “runner-up” in the Saqifa no-holds-barred, free-for-all, was one of those men who refused to take the oath of allegiance to Abu Bakr. He said to the latter: “O Abu Bakr! If I were not in this state of helplessness because of my debilitating sickness, I would have sent you and your friends back to Makkah to your own folks.”

Saad then asked his friends to take him out of Saqifa. For some time Abu Bakr did not meddle with him, and then one day sent word to him asking him to come and to give him the pledge of loyalty. Saad refused. Umar pressed Abu Bakr to get the pledge by force.

But Bashir bin Saad Ansari interposed by saying: “Once Saad has refused, he will never give you his pledge of loyalty. If you force him, it could lead to bloodshed, and all the Khazrajites will rise with him against you. In my opinion, it would not be prudent to force the issue. He is, after all, only one man, and left alone, cannot do much harm anyway.”

All those men who were present in the court of the khalifa, applauded Bashir's opinion, and Saad was left in peace. He recovered from his sickness, and three years later, migrated to Syria.

The text of the speeches delivered in Saqifa, and the account of the events which took place there, have been taken from the following sources:

1. History – Tabari

2. Tarikh al-Kamil – Ibn Atheer

3. Kitab-al-Imama was-Siyasa – Ibn Qutayba Dinwari

4. Seeret-ul-Halabiyya – Halaby

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.