THE HOLY QURAN SPEAKS ABOUT
Ahlul Bayt
Sources for this chapter:
The Holy Quran, English Commentary, Yusuf Ali.
The Holy Quran, English Commentary, Mir Ahmad Ali.
Al‑Ghadeer, Al‑Amini.
Al‑Muraja'at, S. Sharafud'din.
References: Virtually all references in this chapter are taken from authors of Hanafi, Shafi'i, Maaliki or Hanbali persuasion:Al‑Qandoozi, Ibn Khallikan, Al‑Tha'labi, Al‑Tibari, Al‑Razi, Al‑Neisapoori, Al‑Haakim, Al‑Haskani, Ibn Hajar, Al‑Zamakh'shari, Ibn Sa'ad, Bukhari, Muslim, Tirmidhi, Ibn Hanbal, Al‑Sayooti, Al‑Baydhawi, Ibn Katheer, Al‑Tibrani, Al‑Wahidi, and Ibn Marduwayh.
Ahlul Bayt have been delineated in the Quran (Surah 33, Ayah 33) and purified by Allah (Most High) from sin, religious error, or forgetfulness (Ismah). Ahlul Bayt consist of Muhammad (pbuh), his daughterFatima, his son-in-law and cousin Ali, and his two grandchildren Al-Hasan and Al-Husain. And of the progeny of Al-Husain are the nine designated Imams: Zainul Abideen, Al-Baaqir, Al-Saadiq, Al-Kadhim, Al-Ridha, Al-Taqi, Al-Haadi, Al-Askari, and Al-Mahdi —may peace be with them all.
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None of the Sahaaba had ever received the recognition or was ever referred to in the Quran as much as Ahlul Bayt were, in particular Ali. To delve in the Quran in search of the referrals to Ahlul Bayt, the researcher finds three different types; some are specific by designation, others are specific by alluding, yet others are non‑specific but understood (hints). Thus the referrals can roughly be categorized in the following fashion:
SPECIFIC BY DESIGNATION:
- Ayah of Tat'heer: Al‑Ahzaab: Surah 33, Ayah 33.
- Ayah of Mubaahala: Al‑Maa'ida: Surah 5, Ayah 55.
- Ayah of Wilaayah: Aali Imraan: Surah 3, Ayah 61.
SPECIFIC BY ALLUDING:
- Ayah Commanding Obedience: Al‑Nisaa': Surah 4, Ayah 59.
- About Ahlul Dhikr (Folks of the Quran): Al‑Nah'l: Surah 16, Ayah 43.
- About Al‑Rasikhoon fil I'lm (The erudite in knowledge of the Divine): Aali Imraan: Surah 3, Ayah 7.
- Ayah of Endearing, for being charitable [exclusively] for Allah's sake: Al‑Dah'r, Surah 76, Ayah 5‑13.
NON‑SPECIFIC BUT UNDERSTOOD:
- Ayah about Al‑Saadiqoon (the Truthful Ones): Al‑Taubah: Surah 9, Ayah 119.
- Ayah commanding love of the Prophet's kin (Ahlul Bayt): Al‑Shoora: Surah 42, Ayah 23.
- Ayah about status of the Prophet's kin (Ahlul Bayt): Al‑Anfaal: Surah 8, Ayah 75.
- Ayah about Ahlul Bayt's distinguished rank [in heaven]: Al‑Waaqi'a: Surah 56, Ayah 10.....
- Allah sends salutation to Aali Yassin (Ahlul Bayt): Al‑Saffaat: Surah 37, Ayah 130.
- Blessings to Muhammad are finalized by blessings for Ahlul Bayt: Al‑Ahzaab: Surah 33, Ayah 56.
- This chapter is the first in the series referring to Ahlul Bayt. Subsequent chapters will deal with referrals to Ahlul Bayt in, a) the Hadith, b) Nahjul Balaaghah, c) by Ahlul Bayt themselves, and d) by the scholars in Islam.
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QURAN PURIFIES AHLUL BAYT: التطهير 
Al‑Ahzaab, Surah 33, Ayah 33.
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ
أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
“Verily, Allah has decreed to purify you, O' Ahlul Bayt, and sanctify you in a perfect way”
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According to A'isha, Ayah of Tat'heer (Purification) was revealed on behalf of Fatima, Ali, Al‑Hasan, and Al‑Husain.[1]
The Occasion:
The term Ahlul Bayt was endearingly used by the Prophet (pbuh) when he was in his wife's house, Umm Salama. While busy with her chores, Umm‑Salama heard the Prophet say, “Bring them to me, bring them to me.” He wanted to immediately see Fatima, Ali and their two sons, Al‑Hasan and Al‑Husain.
Muhammad (pbuh) asked Al‑Hasan, Al‑Husain, and their mother Fatima to partially cover themselves with his mantle, then he asked Ali to do likewise. He thereupon did the same. The mantle became a uniting cover shared by all five, partly covering every one of them, thus becoming a visible uniting bond, binding all five.
Then the Prophet raised his hands in supplication before the inquisitive audience, and said:
“Dear Lord! this is my Ahlul Bayt, I implore Thee to sanctifying them, and remove from them all impurities.”
Then Muhammad (pbuh) explained that Jubra'eel (Gabriel) had just revealed to him a unique Ayah, an Ayah in which Allah had decreed to specifically purify and sanctify them, calling them Ahlul Bayt. Umm‑Salama then asked, “How about me? Can I come under the mantle?” Muhammad (pbuh) replied, “No, you stay where you are, worry not, you are in a fine state.”
The five (Muhammad, Ali, Fatima, Al‑Hasan, and Al‑Husain) came to be endearingly known as “The five under the mantle” خمسه تحت الكساء . It is narrated through Anas Ibn Malik that for six months following this Ayah's revelation, every morning (while going for fajr salat), the Prophet used to knock at the door of Fatima's house and loudly recite Ayah of Tat'heer. Other sources say the Prophet (pbuh) did so for 9 months rather than 6.[2]
Some commentators claim that this Ayah was revealed at A'isha's house, others claim it was revealed at Fatima's house (as narrated by the renowned Sahaabi Jabir Al‑Ansaari). Yet others claim that this Ayah was apparently revealed more than once, i.e., once in Umm Salama's house, once in A'isha's house, and once in Fatima's house.
Meaning of Ayah of Tat'heer
When Ayah of Tat'heer was revealed Muhammad (pbuh) was informed by Jubra'eel about who constituted Ahlul Bayt; they were to be the Prophet himself, Fatima, Ali, Al‑Hasan, and Al‑Husain. At this time Al‑Hasan and Al‑Husain were young children and their future‑contribution to Islam was known only to Allah. Allah knew the pivotal roll Ali, Fatima, Al‑Hasan, and Al‑Husain would play for Islam, thus He specified them for this honor.
Neither Zainab, nor Umm Kulthoom, the daughters of Ali, were included, nor were any of the wives of the Prophet, (neither Umm Salama, nor A'isha, or others).
The Ayah indicates that Allah Himself has honored Ahlul Bayt so specifically, and He promised to keep them “pure, spotless, and sanctified”. Allah had taken it upon Himself to safeguard Ahlul Bayt, to keep them unblemished, untainted, upright, virtuous, and chaste. This is the source and basis of the Ismah[meaning Allah has safeguarded them from: a) sin, b) religious error, and c) forgetfulness.]
As events unfolded through the ensuing 329 years (following the Hijrah), the contributions Ahlul Bayt made to Islam has, without doubt, verified the very essence of this Ayah and confirmed what Allah promised. Ahlul Bayt sacrificed everything at hand for the sake of teaching Islam in its pristine form. They jeopardized, if not sacrificed their own lives and even the lives of their children for the purpose! Ahlul Bayt stood for the righteous and the upright, and for the ideals of Islam, and because of that they suffered dearly at the hands of tyrants and detractors.
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Surah 5 (Maa'ida), Ayah 55.
إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ
وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ
Verily, verily, Allah is your Wali (Overlord), and so is His Messenger, and those who believe and establish prayer, and give the poor‑rate while in State of Rukoo' [state of bowing down].
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Commentators unanimously hold that this verse refers to Ali when he gave his ring to a beggar while bowing in Rukoo' (in the course of his prayer). [3]
The Occasion:
Abu Dhar Al‑Ghifari, a highly regarded Sahaabi, was quoted to have said that he heard the Holy Prophet saying, “Ali is the beacon of the righteous and the destroyer of the infidels. He who helps him is victorious and he who abandons him is vanquished.” Abu Dhar continued, “One day while I was saying my prayers in the company of the Prophet, a beggar came to the Masjid asking for alms, but nobody gave him anything. Ali, while in a state of Rukoo' in the prayer, pointed out his ring‑finger to the beggar. The beggar approached Ali and removed the ring from his finger.
At this occasion, the Holy Prophet prayed to Allah to delight his heart and make his task less arduous by appointing from among his kinsmen, Ali, as his Wazir (representative and helper). This was to reinforce and strengthen his endeavor, just as Allah has done so with Prophet Musa by appointing Haroon to strengthen him. Abu Dhar continued, “By Allah, the Prophet had not yet finished his supplication when the trustworthy Jibreel descended to him with the verse saying: Verily, verily, Allah is your Wali (Overlord), and so is His Messenger, and those who believe and establish prayer, and give the poor‑rate while in state of Rukoo' [state of bowing down].[4]
Commentary:
In this Ayah the word Wali means the one vested with authority over others (the Master). Allah is the One with absolute authority (the Overlord), so we must obey Him. In addition the Prophet (pbuh) is to be obeyed too, for he was assigned with absolute authority in this Ayah. Then Ali is to be obeyed too, for he also was assigned with authority, because he was the only charitable person during Rukoo' that the Quran had thus specified. (Al‑Tha'labi in Tafseer al‑Kabir).
At other occasions the same term was used by the Prophet (pbuh) in reference to Ali. As one example, the Prophet declared, “After me, O' Ali! You are the Wali (of supreme authority) over all faithful”.[5]
Zamakh'shari, (Tafseer Al‑Kash'shaf), says, “If you inquire how this plural word is applicable to Ali, I shall say that though this verse is about Ali —an individual— the plural form is used in order to persuade others to act similarly and give alms as readily as Ali did.”
The Imams among Ahlul Bayt have frequently referred to this verse as a testimony of their rightfulImamah and have assigned the same meaning to the word Wali as appears above.
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Surah 3 (Aali‑Imraan), Ayah 61: Muhammad (pbuh) chooses Ahlul Bayt.
فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ فَقُلْ
تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءكُمْ وَنِسَاءنَا وَنِسَاءكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ
ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةُ اللّهِ عَلَى الْكَاذِبِينَ
“....then reply [O' Muhammad]: Let us call upon our children and your children, our ladies and your ladies, ourselves and yourselves,
then we pray so that Allah's wrath be upon those who are false.”
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The Occasion:
In response to the Prophet's message calling on Christians to Islam, (in the 9th year of Hijrah), a deputation consisting of a Patriarch with 20 Christian dignitaries, from a place 1200 miles south, set out as a fact‑finding mission about Islam. Once in Medina they met with Prophet Muhammad (pbuh), and as expected, most of their questions were about the Messiah Jesus (a.s.), his birth, his mother, and whether he was crucified or resurrected. The answers of the Prophet were directly from the Holy Quran.
The Christians were baffled and amazed, even bewildered. They were impressed with the sincerity of the Prophet and his answers; and his fine qualities gained their trust.
Since an Ayah for Mubaahala, i.e., a challenge with a Du'aa, had been revealed to the Prophet (pbuh), he suggested doing so in case they did not believe him. A Mubaahala is a spiritual contest, it means that each of the two groups would pray to the Almighty asking for His damnation on those who are false (telling lies). If Mubaahala were done, and Prophet Muhammad was saying the truth, then Allah would doom the Christian group and whatever Allah chooses to do to them would come to be! The Patriarch agreed to the Mubaahala, and it was to be done at a certain place and time.
A large crowd gathered for the occasion on the specified day. Prophet Muhammad (pbuh) with the 6 year old Al‑Hasan and the 5 year old Al‑Husain, each holding one of his hands, and Ali and his wife Fatima following, proceeded to the place for Mubaahala. These four were the dearest and closest to the heart of the Prophet (pbuh). No, the Prophet (pbuh) did not choose a wife of his, an aunt, an uncle, a Sahaabi or anyone else, instead he chose Ahlul Bayt. Muhammad (pbuh) took them because they represented to him the very essence, the very ones, the highest in honor.
▪ The Ayah said: Our children —and Muhammad took Al‑Hasan and Al‑Husain;
▪ The Ayah said: Our ladies —and Muhammad took his daughter Fatima;
▪ The Ayah said: Our selves —and Muhammad took Ali as if Ali was the self of the Prophet.
Upon seeing this group the Patriarch became startled, even frightened! Taken aback he hurriedly consulted with his group. It became unquestionably obvious that Muhammad was saying only the truth, otherwise he would have brought other than the closest people to him. Thus, they reasoned that for Muhammad to call upon Allah for a curse would certainly bring the damnation and ruin on these Christians. They knew Allah would respond to a Prophet, and by conducting the Mubaahala their lot would be ruin!
Having thus debated the matter, the Patriarch came forth with a look of relief. He acknowledged to Muhammad and opted for immediate withdrawal from the Mubaahala! The Patriarch also said: “If it weren't for my obligations with the Emperor I would have right away changed to Islam!”
The Term Ourselves in Mubaahala
For the Mubaahala the Holy Quran asked Muhammad (pbuh) to bring forth persons (in the plural) who would be the replica of himself. The Prophet (pbuh) chose Ali (a.s.), since no one else would do, Ali was the replica, the mirror image, the very one! This implies that Ali had the identity in reflection of thought, spirituality, action, and motivations to such an extent that at any time one would represent the other.
Ali then is the replica of the self of the Prophet (pbuh), the true representation of him. Ali was in the Prophet’s eyes: the figurative brother, supporter, deputy and defender. Ali's idealism, thinking, and spiritual make‑up were a mirror image to those of the Prophet (pbuh).
Many Muslim scholars, commentators and Traditionists whom the Ummah acclaims with one voice, have given the details of this event with following conclusions:
▪ The seriousness of the occasion demanded absolute purity, physical as well as spiritual, to take part in the fateful event.
▪ Only the best of Allah's creations [Ahlul Bayt] were selected by the Holy Prophet under Allah's guidance.
▪ It, beyond all doubts, established the purity, the truthfulness, and the sublime position of the Ahlul Bayt.
▪ It also unquestionably confirmed as to who were the members of the family of the Holy Prophet.[6]
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Surah 4 (Nisaa'), Ayah 59 commands us to obey the Wali, (the one vested with authority)
يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن …تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللهِ وَالرَّسُولِ
O' Men of faith! Obey Allah, and obey the Messenger and those vested with authority over you [from] among you; and then if you quarrel about something, refer it to Allah and the Messenger.....
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Commentary
Among the many Ayahs in reference to Ali, this Ayah grabs the attention. This Ayah necessitates our obedience to Allah, the Prophet, and those vested with authority over us, meaning Ali as the Wali, the one in charge of us, the one with the authority over us. We are ordered to obey the Wali, since he should be the knowledgeable in one’s Divine knowledge, who leads us in the true path, (as do the rest of the Imams). This is attested to by many Hadiths, outstanding among them is when the Prophet had declared, “I am the locality of knowledge and Ali is its gateway”. Therefore, for the faithful to have an inmost understanding of pristine Islam, they can refer to Ali and his Ahlul Bayt, who alone know of the Divine knowledge.
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Surah 16 (Nah'l), Ayah 43 commands us to seek answers from the knowledgeable in the Quran.
وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِي إِلَيْهِمْ
فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ
And before Thy time [O' Muhammad], We have sent men to whom We have revealed; —[O people] refer to the Folk of Dhik'r when you do not know.
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Commentary
Al‑Dhik'r refers to the Holy Quran itself; and it is also one of the names of the Holy Prophet. Since they are the seas of knowledge in Islam, Ahlul Bayt are regarded as the Ahlul Dhik'r, as Imam Al‑Saadiq and others have affirmed.[7]
[Dhik'rألـذكــر ] literally means to call back to memory, or in other words to have something in the conscious mind]. Dhik'r has been used figuratively for a stimulus which brings an object into the focus of consciousness. To be conscious of Allah, the Quran, the other scriptures, and the Holy Prophet have been described as Dhik’r.
Dhik'r means to be perpetually conscious of Allah, and Ahl refers to the persons always conscious of Allah. Therefore, Ahlul Dhik'r refers to the few who are constantly in consciousness of the Divine, whose characters are immaculate, who have been purified by the Almighty Himself, i.e., Ahlul Bayt.
The Quran also attests that Ahlul Bayt are the folk of the Quran; who should be referred to when men are after the Quran's meaning and interpretation. Ahlul Bayt know the inmost meaning of the Quran as no one else. The Quran attests to them as the ones with deep and encyclopedic knowledge.
The Divine mercy guides the sincere seekers of the truth to turn to Ahlul Dhik'r, (the Prophet and his Ahlul Bayt) for knowledge of the Divine. It says, “Refer to the Folk of Dhik'r when you do not know,” meaning to find answers from them.
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Surah 3 (Aali‑Imraan), Ayah 7 designates Ahlul Bayt as the erudite (deeply rooted) in knowledge of the Divine.
هُوَ الَّذِيَ أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ
فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ
وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ
يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الألْبَابِ
It is Allah who sent to you [O' Muhammad] the Book [Quran], wherein are some decisive verses —they are the basis of the Book—
and others having variable meanings. Men with perversity in their hearts emphasize the unclear therein (seeking to mislead);
while none knows the Quran's hidden meaning except Allah and the erudite (firmly rooted) in knowledge; who say
We believe in it, all is from our Lord.” Nevertheless, none heeds this save those endowed with wisdom.
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Commentary
The Holy Quran confirms that Ahlul Bayt are the seas of knowledge الراسـخـون في الـعـلــم who knew the inmost meaning of the Quran as no one else. The Quran attests to them as the ones with deep and encyclopedic knowledge.
The Quran was revealed to the Prophet (pbuh) and he knew the true meaning of every verse; which he taught to Ali. after the Prophet it was Ali who claimed that he knew the: when, why and for whomevery Ayah of the Quran was revealed.
Most of the verses of the Quran are clear and decisive. There is no ambiguity in them. They are known as the muhkamatالـمـحـكـمـات They relate to the fundamentals of the faith, such as the oneness of Allah, the directions pertaining to the practice of the faith and the laws governing the day‑to‑day life of the faithful. They can neither be changed nor modified. Any man of average intelligence can understand them and follow them.
The mutashabihatالـمتـشـابـهـات are the verses which have been composed in subtle yet profound diction and style. They carry implications other than the literal meanings, and therefore, are capable of giving different interpretations, like “The hand of Allah is above their hands” in Ayah 10 of Surah Al‑Fat'h.
How the complex verses can be interpreted is not mentioned in this verse, nor anywhere in the Quran, but it is clearly disclosed that besides Allah only those endowed with knowledge of the Divine, know the true meanings of the mutashabihat. The firmly rooted in knowledge (Al‑Rasikhoon fil I'lm) are the Holy Prophet and his Ahlul Bayt, for they were guided and thoroughly purified by Allah.
In reply to Anas Ibn Malik's inquiry about Al‑Rasikhoon fil I'lm the Holy Prophet replied, “Al‑Rasikhoon fil I'lm are:
▪ those whose hands do only what is just, righteous, and good,
▪ those whose tongues utter only the true;
▪ those whose hearts and minds are enlightened and rational; and
▪ those whose stomachs are free from that which is forbidden.”
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Surah 76 (Al‑Dah'r), Ayahs 5‑22 honor Ahlul Bayt's quality.
إِنَّ الاَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا
عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا
يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا
وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا
Verily the Righteous [about Ahlul Bayt] shall drink from a cup tempered with Kafoor; from a well‑spring the servants of Allah shall drink, flowing in abundance;
they fulfill their vows, and fear the Day whose evil shall spread far and wide;
And (in spite of their need), they give food to the poor, the orphans, and the captives, out of love for Allah, ....
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The Occasion
It was not the month of Ramadhan but Ali and Fatima were fasting (Fast of Vowالنذر ). They were at home and Fatima (a.s.) was preparing the food to break the fast.
As Ali and Fatima sat to break their fast they heard a knock on the door. They saw a man in ragged clothes standing, his hands shaking, and his face pale. He asked if he could be helped and fed. The man was invited in and offered the food available. The man took the food, thanked them, and then left. Both Ali and Fatima were left with nothing to eat and little to cook for Suhoor.
Ali and Fatima fasted the following day, and when time for breaking the fast was due, once more a knock on the door was heard. This time someone claiming to be an orphan was asking for help. He too was offered the available food, and with thanks, he took the food then left.
On the third day, both Ali and Fatima were once again fasting, and when time for breaking the fast was due they were weak, shaky, and dizzy for lack of nourishment, even difficult to hold themselves steady. Once more at this time a knock was heard! This time a destitute man was in need of food. Ali and Fatima couldn't help but again offer him their food. Thus Ali and Fatima underwent three days of fasting, hardly having anything to eat. This was done as a duty, since this was for the love of the Almighty; they would rather help the others than themselves.
For this occasion a remarkable Revelation [of 18 verses] was sent down to Muhammad in honor of these two, Fatima and Ali. The Revelation specified them in terms of: Out of love for Allah, they feed the poor, the orphan, and the destitute. And the revelations continued to describe their lofty station with Allah —in the Garden of Bliss [Paradise].[8] It described a world tantalizing with delights and enchanting existence waiting for their arrival, for Allah has so rewarded them for their earnestness in His service, dedication to His cause, and their intense love for Him.
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Surah 9 (Taubah), Ayah 119 specifies Ahlul Bayt as the Truthful Ones.
يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَكُونُواْ مَعَ الصَّادِقِينَ
O' Men of Faith! Safeguard yourselves against evil [be Muttaqi] and associates yourselves with the Truthful Ones.
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Commentary
The Holy Quran commands the faithful to associate with Al‑Saadiqeenالصـادقـيـن (the Truthful Ones), which means: the Holy Prophet and his Ahlul Bayt. The authentic books concur in reporting that this verse refers to Ahlul Bayt. [9]
Polytheism (plural deity or Ghayr‑Allah) is the worst falsehood. Ali had never worshipped (Ghayr‑Allah), he worshipped none but Allah all the way through. And only Ali is known as the كرم الله وجهه Karramallaahu wajhahu, the genuine truthful —and so are the Imams among the purified Ahlul Bayt of the Prophet (pbuh). No one, therefore, except those mentioned in Ahzaab: 33 and Aali Imraan: 61, are meant to be Al‑Saadiqeen (the truthful). Thus this Ayah is explicit (though indirectly), in that Al‑Saadiqeen are Ahlul Bayt themselves. Thus we are enjoined to associate ourselves with their cause.
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Surah 42 (Shoora), Ayah 23 demands the love of Ahlul Bayt.
قُل لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى
وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِيهَا حُسْنًا
إِنَّ اللَّهَ غَفُورٌ شَكُورٌ
Declare [O' Muhammad]: “I ask you of no recompense for my toil except the love for my kin (family).” And the one who earns good, We shall expand it for him. Verily Allah is oft‑forgiving and appreciates good works.
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Commentary
You reap as you sow, for those who believe and do good (to please Allah) are blessed in this life and especially in the Hereafter.
To know that Ali, Fatima, Al‑Hasan and Al‑Husain and their children are the closest kin “near relatives” of the Prophet (pbuh) is well known.[10]
This verse commands the Muslims to love Ahlul Bayt if they want to repay the Prophet (pbuh) for his toils of Prophethood, thus the Ayah commands (and indirectly demands from) us to follow Ahlul Bayt in word and deed:
▪ because Ahlul Bayt have been wholly purified by Allah Almighty,
▪ because Ahlul Bayt are the truthful ones (Al‑Saadiqeen),
▪ because Ahlul Bayt are the custodians of the Word of the Almighty, and
▪ because Ahlul Bayt are the ones who know the inmost interpretation of the Quran (the Guidance sent for all mankind).
History shows that from the beginning to the end of their lives, every member of the Ahlul Bayt had presented an ideal Islamic pattern of life, not equaled by any among the followers of the Prophet (pbuh), therefore love and devotion to them was commanded by the Quran to provide the highest form of guidance to mankind. Love implies sincere attachment which must manifest in every thought and deed.
Imam Al‑Saadiq once stated, “He who obeys Allah's Commands is our devotee; and he who disobeys Allah's Commands is our enemy.”
[Qurba قربى means nearness. Fil qurba في الـقــــربى means for the sake of nearness].
The structure of the verse proves that the Prophet (pbuh) has been commanded to demand recompense, as an exception, not from every one, but from those believers mentioned in Surah Furqan, Ayah 57‑‑those who take the way to their Lord. The recompense is in the interest of the believers themselves, not in any way profitable to the Prophet (pbuh) in his personal life.
Qurba (nearness) has been used to show that not only relationship but also nearness in character andaccomplishment is taken into consideration as the important quality. So, on the basis of this verse, love of the Ahlul Bayt has become an obligatory function of the faith, a fundamental condition for the devotion to Allah and good deeds.]
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Surah 8 (Al‑Anfaal), Ayah 75 signifies the blood relations.
…وَأُوْلُواْ الأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللّهِ
إِنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
... and the blood relations are nearer to one another in the Book of Allah. Certainly Allah knows all.
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Commentary
In Al‑Nusoos, Al‑Siddooq quotes Imam Al-Husain who said when Allah sent down this Ayah —the blood relations are nearer one to another in the Book of Allah— Husain asked his grandfather (the Prophet) for explanation. The Prophet (pbuh) answered, “Grandson, when I die, your father, Ali, who is nearest to me, has the Supreme Title over anybody else for succeeding me. When your father passes away then your brother Al‑Hasan has the Supreme Title over others, and when Al‑Hasan passes away, you have the Supreme Title for succeeding him.”
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Surah 56 (Al‑Waaqi'a), Ayah 10 honors Ahlul Bayt even more.
وَالسَّابِقُونَ السَّابِقُونَ
أُوْلَئِكَ الْمُقَرَّبُونَ
فِي جَنَّاتِ النَّعِيمِ
ثُلَّةٌ مِّنَ الاَوَّلِينَ
وَقَلِيلٌ مِّنَ الاخِرِينَ
عَلَى سُرُرٍ مَّوْضُونَةٍ
مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ ...
And the foremost in faith will be foremost [in receiving Allah's rewards]. They will be brought nearest [to Allah]: in gardens of bliss; they are a multitude from the early people [in Islam], and a few from the later ones [in Islam].
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Commentary
As the foremost in faith, the first male to embrace Islam was the 10 year old Ali, who had never bowed to an idol. The very first to embrace Islam was a woman, the beloved wife of the Prophet (pbuh), Khadija. Therefore, Ali and Khadija were the initial (first of) Saabiqeen. According to Sahih Bukhari, the Prophet (pbuh) stated that “He who does not recognize the Imam of his age, he leaves this world dying in the manner of al-Jahiliya الجاهـلـيـه (as a heretic)”.
The well‑known commentator, Tha'labi, reports on the authority of Ibn Abbas that Ali had said: “I am the servant of Allah, the brother of the Prophet (pbuh), the Siddique Al‑Akbar, and the noble testifier (of the Prophet). Any other who claims this title [other than I] is in falsity.” Thus, Ali is the prototype of the term foremost al‑Saabiqeen. There are many other Saabiqeen, and in accordance to their degree they are handsomely rewarded by the Almighty, but Ali stands out, since he was the foremost.
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Surah 37 (Al‑Saffaat), Ayah 130 sends salutations to Ahlul Bayt:
سَلامٌ عَلَى ٌآلَْ يَاسِينَ
Peace unto Aali Yassin. Verily, thus We recompense those who do good.
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Commentary
Allah sends salutation to Aali Yassin. “Aali Yassin” means Aali Muhammad., in other words Ahlul Bayt. [11]
Al‑Razi writes in Tafseer Al‑Kabir التـفـســـير الكـــبير للرازي that Ahlul Bayt share with the Prophet (pbuh) five honors as follows:
- In salutation, for Allah said: “Peace be to you, O' Prophet” and He also said: “Peace be to Aali Yassin.”
- In invoking the blessings of Allah during prayers, after each Tashah'hud.
- In their purity, for Allah revealed the verse of purification (Surah Al-Ahzaab: 33) for the Ahlul Bayt.
- In the Sadaqah (alms) being forbidden for them.
- In love, for Allah said, “Declare [O' Muhammad]: I ask of you no recompense except loving my kindred.”
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Surah 33 (Al‑Ahzaab), Ayah 56 sends blessings to the Prophet (pbuh)
إِنَّ الله وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ
يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
Verily Allah and His angels send blessings on the Prophet.
O you who believe! send blessings on him [Muhammad] and greet him with the fitting salutation.
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Commentary
Allah sends His blessings “salawaat”صلوات on the Prophet (pbuh), and the angels implore Allah to send His blessings on him [the Prophet]. The believers are also commanded to invoke Allah to send His blessings on him too. The Muslims asked the Prophet (pbuh): “How are we to seek blessings on you?” The Prophet (pbuh) answered, “Say: 'O Allah, send blessings on Muhammad and upon AaliMuhammad,” thus he included Ahlul Bayt within the Salawaat for him.
Bukhari, Vol. 3, Page 127, quotes Muhammad (pbuh) prohibiting to say an incomplete Salawaat. When asked, the Prophet replied,
“Do not just say: `O' Allah! Send blessings on Muhammad' and stop there, instead say, `Allahumma Salli ala Muhammad wa Aali Muhammad'”
meaning always to include Aali Muhammad with the Salawaat.
In Conclusion
Ibn Hajar, (Al‑Sawaa'iq, Page 88) quotes the well‑known poem composed by Al‑Shafi'i (head of Shafi'i Madh'hab), and so does Sayooti, in his interpretation of Ayah of Tat'heer, as follows:
يا آل بيت رسول الله حبكم فرض من الله في القرآن أنزله
كفاكم من عظيم الشأن انكم من لم يصلي عليكم لا صلاه له
Roughly translated Al‑Shafi'i says:
Oh loving you Ahlul Bayt is such
That it is a duty the Quran had established
Suffice it that so privileged your distinction is
That Salat becomes invalid if Salawaat is not invoked for you.
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[2](See Sahih Tirmidhi, Vol. 13, Pages 200. Also Al‑Nisaa'i, Khasa'is, page 4. Also Tafseer of Al‑Tibari, Vol. 22, Page 5. Also Al Mujam Al Saghir, Al Tibrani, Page 34, 75. Also Asbaab al‑Nuzool, Al‑Wahidi, Pages 266‑267.)
[3] (See Nisaa'i in his Sahih. Also Tha'labi in Tafseer Kabir. Also Ibn Hanbal's Mus'nad, Vol. 5, Page 38. Also Al‑Wahidi's Asbaab al Nuzool (the circumstances of revelations). Also Ibn Marduwayh in his Mus'nad. Also Kanz Al‑Ummal, Vol. 6, Page 391, Tradition #5991.)
[4] (See Ibn Khallikan commenting about Al‑Tha'labi Tafseer Al‑Kabir. Also Al‑Tibari, Tafseer, Vol. 6, Page 165. Also Al‑Razi, Tafseer, Vol. 3, Page 431. Also Al‑Neisapoori, Tafseer, Vol. 3, Page 461.)
[5](See Haakim, Mustadrak, Vol. 3, Page 134. Also Nisaa'i, Khasa'is Al‑Alawiyah Page 6. Also Ahmad, in Mus'nad, Vol. 1, Page 331.)
[6]Also Al‑Razi, Tafseer Kabir. Also Al‑Sayooti, Tafseer Durr Al‑Manthur. Also Tafseer Al‑Baydhawi. Also Tafseer Ibn Katheer. Also Sahih Muslim and Sahih Tirmidhi.)
[9] (See Ibn Hajar, Al‑Sawaa'iq Al‑Muhriqa, Chapter 11, Page 90. Also Al‑Razi, Tafseer Kabir, Vol. 16, Page 220 and 221.)
[10] (See Ibn Hijr, Sawaa'iq, Chapter 11, Page 160. Also Ibn Sa'ad, Tabaqat, who affirms that Ahlul Bayt are the near relatives of the Holy Prophet. Also, Sahih Muslim, Mus'nad ibn Hanbal and Tafseer Durr Al‑Manthur.)
Next Title >>
THE PROPHET (pbuh)
Refers to Ahlul Bayt
Sources for this chapter:
Al‑Muraja'at, S. Sharafud'din.
Al‑Ghadeer, Al‑Amini.
Al-Saadiq and the four Madh'habs, Asad Haidar.
Seerah of the Twelve Imams, H.M. Al-Hassani.
None of the Sahaaba had ever received as much recognition or was as highly credited in the Hadith as Ahlul Bayt, in particular Ali. To delve in the Hadith in search of these referrals the researcher finds several categories; some specify the status of Ahlul Bayt, others are general about Ahlul Bayt, yet others are specific about Ali, Al-Hasan, Al-Husain, among numerous others that fill volumes. Thus the referrals can roughly be categorized in the following fashion:
- Hadith of Al-Thaqalain حـديـث الثـقـــــلـيـن(to hold to Al-Quran and Ahlul Bayt)
- Hadith of the Means of Salvation سفـيـنــه الـنـجاه(Safinatul Najaat, Vessel of Salvation)
- Hadith of Ghadeer Khum حـديـث غـديـر خــم(Specification of Wilaayah, meaning leadership)
GENERAL, ABOUT AHLUL BAYT:
- Hadith about love of Ahlul Bayt.
- Hadith about acknowledging the rights of Ahlul Bayt.
ABOUT ALI:
- Hadith about Wilaayah of Ali
- Hadith about tasks of Ali in days ahead
- Hadith about character of Ali
- Hadith about knowledge of Ali
- Hadith about the love of Ali versus antagonizing him
- Hadith about obedience to Ali
ABOUT AL-HASAN AND AL-HUSAIN:
- Hadith about status of Al-Hasan and Al-Husain
- Hadith about love toward Al-Hasan and Al-Husain
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إني أوشك أن أدعى فأجيب، وإني تارك فيكم الثقلين: كتاب الله عز وجل وعترتي،
— كتاب الله حبل ممدود من السماء الى الارض، وعترتي أهل بيتي—
وإن اللطيف الخبير أخبرني أنهما لن يفترقا حتى يردا علي الحوض،
فانظروا كيف تخلفوني فيهما
The Prophet address his followers: O' People! I am about to be called upon [by the Most High] and so I will soon be leaving you. I will bequeath you two most precious matters. They are:
The book of Allah, as a cord extended from heaven to earth, and
My Itra [family], Ahlul Bayt.
Allah, the Benevolent and the All-Knowing has informed me that these two will be inseparable (from each other) till they reach me at the Pool of Blessings in Heaven. See then, O' people, how well you are to deal with them after I depart [from this world].[1]
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The Occasion:
While quoted in various formats, and due to its importance, this famous Hadith was declared on at least 5 occasions:
- Farewell Haj during the Prophet's Farewell Speech,
- Ghadeer Khum,
- After leaving Ta'if,
- At his minbar (pulpit) in Medina, and
- Even just before he died, in his room full of Companions.[2]
- The Hadith is reported by more than 20 Sahaaba. The Hadith was a lot like a unique will by the Prophet (pbuh). It was a unique legacy to leave after he was gone from this world; since after the Prophet (pbuh) was to depart from this world he was leaving behind two most precious matters. He specified the Holy Quran as the most valuable asset to mankind, and he specified Ahlul Bayt,( his family) as the second most important asset he was to leave.
Importance of Al-Thaqalain Hadith
The most precious matter for a Muslim is the Holy Quran. The guidance of the Word of Allah is the most valuable asset, so Muhammad (pbuh) was focusing people's attention to hold to the guidance of the Quran dearly. For it is through putting the Quranic guidance to practice that man can attain eternal bliss, more so in the eternal life. The Quran is described as a constant and consistent connection extending from the Almighty toward mankind, and the blessed connection will always be generous and bountiful to people who hold to it.
But why, one may ask, did the Prophet (pbuh) associate Ahlul Bayt with the Quran, and why did he consider them second in importance to the Quran? The answer is that Ahlul Bayt would be the best sourceto explain the Quran's meaning, and correctly interpreting its numerous aspects. The Holy Quran includes the firm (Muh'kam محــــكـم ) and the non-specific phrases (Mutashabah مـتـــشا بـه ), and the abrogators (Al-Naasikh النـاســخ ) and the Abrogated (Al-Man'sookh الـمـنـــســوخ ), the brief الـمـجــمـل and the detailed الـمـســـهــب , in addition to numerous Ah’kaam احــكام , among other things. To explain these points correctly, immeasurable knowledge and exquisite thought become necessary, requirements beyond the grasp of most people. The Prophet (pbuh) knew Ahlul Bayt to be the fitting fountain of that position; since the Prophet (pbuh) taught the essence and the substance of the Quran to Ali.
Besides, Ahlul Bayt had an unparalleled knowledge of the Prophet’s Sunnah سـنـــه رســـــول الله as no one would claim otherwise. Through Ali (their vanguard) they learned all about the Sunnah of the Prophet as the Prophet diligently taught it to Ali. Therefore, by spending all his life in the shadow of the Prophet (pbuh), and having been taught the Sunnah by the Prophet (pbuh), and having them put in writing, Ali left a magnificent legacy to Ahlul Bayt to draw upon for next 329 years, generation after generation.
Ahlul Bayt were known to be the acme in integrity, honesty, sincerity and earnestness. They had immaculate character all the way through, and the Prophet (pbuh) knew that, since he was so informed by Jibreel (Gabriel). That is why so assuredly the Prophet put his family (Ahlul Bayt) second to the Quran in importance.
Thus the Quran is to be the first and Ahlul Bayt the second [according to Hadith Al-Thaqalain]. This was attested to by Imam Ali in one of his Khutbas. The two are in close association and firmly held together, and both are to be followed and obeyed. This association was so important that the Prophet (pbuh) declared it on a number of occasions —to emphasize it in the minds of the listeners.
Yet
Yet in this Hadith the Prophet (pbuh) questioned the manner people would treat the Quran and Ahlul Bayt in future generations. Would they hold to their guidance and recommendations, or would they instead mistreat them? The Hadith urges people to hold to the Quran and Ahlul Bayt, and appeals to the people to love Ahlul Bayt and emulate them. It wonders about whether people would be devoted to them or instead overlook them, or even be indifferent to their guidance and teachings.
It could be concluded from this Hadith that the Prophet (pbuh) regarded Ahlul Bayt as:
▪ The model to mankind to follow and imitate, (and Ahlul Bayt proved to be the ideal).
▪ The vessel of salvation, not unlike Noah's Ark, for the ones who ignore it would spiritually perish.
▪ The security of the Ummah, against the Evil One.
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ألا أن مثل أهل بيتي فيكم مثل سفينه نوح،
من ركبها نجا ومن تخلف عـنها غـرق
Behold! The similitude of my family, Ahlul Bayt,
is like that of the Ark of Noah:
The one who embarks it, will have saved himself, and
the one who turns away from it, is doomed.[3]
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Commentary
While this Hadith was said several times, it was specifically said at Ghadeer Khum occasion to give more credence and support to the status of Ahlul Bayt. In referring to his family Ahlul Bayt, the Prophet (pbuh) was asking us to consider his family as if they were a vessel or a means to save people from drowning. Theirs is not different from that of Noah's Ark, and since when the deluge took place at the time of Noah, and since the means of salvation was in boarding the Ark, so is the case with Ahlul Bayt. This was a nice figurative simile, referring to Ahlul Bayt as the means to our salvation, for they will show the correct interpretation of the Quran, and the authentic Sunnah. Known for their pureness and piety, (and by virtue of their unparalleled knowledge of Islam), they become like the gracious vessel in which rests our spiritual salvation. The Prophet (pbuh) reminds us that when we listen to the teaching of Ahlul Bayt and follow their directions, we will be saved, because theirs is the correct teachings, i.e., reflecting his own teachings.
The Prophet foresaw his family's toil for Islam though most of them were as yet not born. But the Prophet (pbuh) often referred to them as if they were there by his side and he knew what they were going to teach, how they would enlighten and direct others, and how they would carry the banner of Islam. To predict so accurately and in such details leads us to conclude that this knowledge came to him only by way of Jibreel (Gabriel).
Looking back, history tells us that each of the Imams proved every bit of what the Prophet (pbuh) had foretold. For 329 years after the Prophet (pbuh) the twelve generations of Imams continued to be the beacon and the light to the Ummah, maintaining the same glorious information, with no contradicting views about any of the Ah'kaams or any of the numerous bits of Islamic information, as vast as that information is. No controversy is ever recorded among themselves, no contrasting Ah'kaam was ever registered by any of them, despite the span of twelve generations over 329 years after the Prophet (pbuh). Not only that, but the same was true despite vast differences in ages among the Imams; i.e., the young as well as the oldest gave the same Ah'kaam. No wonder, the Prophet (pbuh) has also said of them:
والنجوم امان لأهل الأرض من الغرق،
وأهل بيتي أمان لأمتي من الإختلاف (في الدين)
فإذا خالفتها قبيله من العرب (يعنى في احكام الله) إختلفوا فصاروا حزب الشيطان
As the stars protect mankind from losing the way in its travel, so are my Ahlul Bayt,
they are the safeguard against discord in matters of religion.
The community dissenting from their teachings on Divine Commands shall be split up by dissensions and become the party of Satan.[4]
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من كنت مولاه، فهذا علي مولاه
اللهم وآلِ من ولآه، وعاد من عاداه
وانصر من نصره، واخذل من خذله
وأدر الحق معه حيثما دار
In addressing the crowds of the Muslims the Prophet (pbuh) said:
O' People, he who takes me as his Mowla (Supreme leader), so this Ali, is his Mowla*.
O' Lord!
Support him who supports Ali
Detest him who detests Ali
Favor him who favors Ali
Oppose him who opposes Ali, and
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The Word MOWLA مـولـى means the one vested with authority over others, thus appointed as their leader, supreme master or overlord.
The Occasion
It was the 18th of Dhul Hijjah, and the Prophet (pbuh) along with about 100,000 participants [in Haj] were on their way home. They had left Mecca a few days back, having finished the Farewell Haj. It was summer, very hot, the blazing sun taking its toll.
At noontime the Prophet (pbuh) received a remarkable revelation, and it was so powerful that the Prophet (pbuh) was obliged to stop the people from marching; and he asked them to gather for the announcement; even calling back those who had already left for home. It was an urgent matter. The revelation (called Ayah of Tableegh آيه التبليغ ) commanded:
يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ
وَاللّهُ يَعْصِمُكَ مِنَ النَّاسِ
إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ
“O' Messenger! Declare what has been revealed to you,
and if you do not,
then your works will not have been fully declared.
And Allah will protect you from [the hurts of] people.”[6]
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The place is called Juh'fa,جـحـفــه and there was a well-spring 3 miles north of the site calledGhadeer Khum .غـديــر خــم Juh'fa was a convergence place for several highways leading north, south, east, and west. The spot was strategic, and an important traffic spot between Mecca and Medina. The people were very curious, for as they gathered they saw an elevation of piled saddles. The Prophet (pbuh) had asked for such elevation to be erected, made of piled saddles, near a tree which was covered with cloths for shade.
The urgency of this Ayah showed a threat that if the Prophet (pbuh) did not comply to the Ayah right away then all his Islamic works of the past 23 years would be void. Besides, Allah had promised to protect the Prophet (pbuh) from any hurts that people may cause him, implying there was such a possibility.
Once preparations were completed, the Prophet (pbuh) went up the pile of saddles, so that everyone would see and hear him clearly. There he stood, and though the glare of the sand was blinding and the heat oppressive, he gave the famous speech. The speech touched on many points, then he came to the point: He questioned the audience if he had the authority over them, i.e., was he their exclusive Mowla (Supreme Leader and Head). The audience acknowledged without hesitation, “Yes, O' Prophet, of course you are our Mowla”. He repeated the question three times, and three times the audience answered in the same way; acknowledging his Wilaayah (as the Quran had so revealed). The Prophet then called for Ali, held his arm up so that the arms of the two formed one entity pointing upward. He then said to the dumbfounded audience, “He whose Mowla (Supreme Leader or Master) I am, so is this Ali, ....”
The event was very impressive and unique, the 33 year old Ali was now confirmed and so appointed without questions, he was to be the man with authority, and the Mowla over the Muslims after the Prophet would have departed from this world.
The people received the news with cheer, some with envy and even a touch of jealousy. A tent was erected nearby for the people to congratulate Ali, for this designation of Ali by the Prophet in front of so many people was an unparalleled honor. The Prophet (pbuh) had officially recognized Ali as the Mowla over all, i.e., his successor. The first to congratulate Ali was Omar and Abu Bakr. Omar said,
بخٍ بخٍ لك يا علي أصـبحـت مـولاي ومـولى كل مؤمـن ومـؤمـنـه ـ
“Congratulations, Congratulations to you O' Ali, you have become my Mowla and the Mowla of every devout, man or woman”. [7]
Immediately After ...
Immediately after these happenings an Ayah was revealed to Muhammad (pbuh). The Ayah announced the cessation of the revelations since the entirety of Islam has been concluded. Allah declared in Surah 5 (Al-Maa'ida), Ayah 3 the following:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِينًا
“To-day I have completed for you the religion,
and favored you with My bounty,
and accepted Islam for you as the religion”[8]
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Thus, without the declaration of Ali's Wilaayah ولايه the Islamic Message would have been incomplete. It was only after this notable announcement and the pointed declaration of the Prophet (pbuh) of Ali's Wilaayah that the Message of Islam became whole and complete.
More than 110 Sahaaba and 84 Tabi'in had reported this Hadith, and 26 books have been written about it.[9]
Story of Al-Fihri الـفـــــهــري
After the throngs dispersed, and the Prophet (pbuh) had arrived at Medina, an Arab dignitary by the name of Al-Fihri, came forth to investigate. He asked the Prophet in a quarrelsome way if Ali's appointment was a command by Allah or an idea of Muhammad himself. The Prophet (pbuh) answered, “This was a command by Allah, Most High.” Al-Fihri retorted, “Wasn't it enough that you asked us to declare the Shahaada and we did, then you asked for Prayers and we did, then for Saum and we complied, and then for Zakat and we complied. Now you ask us to accept your cousin to take your place.” He left in a huff saying, “O' Lord, if Muhammad was saying the truth, let the sky rain stones over us.” Soon after this a stone came hurling from high above, dashing powerfully, hitting Al-Fihri on the head. Once so hit, Al-Fihri collapsed, falling to the ground with a thud, dead.[10]
Ali Reminds the Audience
Ali brought the event of this occasion to mind, asking his audience to attest to the occasion. He did this during,
a. the Day of Shoora,
b. times of Uthman, and
c. 30 years later at Ruh'ba in Kufa during his Khilaafah.
At Ruh'ba الـرحـبـــه Ali graciously addressed the audience requesting of any Sahaaba who witnessed Ghadeer Khum to stand up. Thirty (30) Sahaabi stood up, twelve of whom were participants at Badr Battle. Ali noticed that three others did not stand up, though he knew they were present at the occasion. When questioned for not standing, one gave the excuse of being too old to remember, the other two gave other excuses. Ali said a Du'aa, asking Allah to deal with those who had denied the occasion in His own way.
Of the three men, Anas Ibn Malikأنــس بن مالك got a disease immediately, whereby his skin lost its color becoming white (Leukoderma), Baraa' Ibn Aazib الـبــراء بن عازب became blind, and Jarir Al-Bajly جـريـر الـبـجــلى reverted to disbelief. The blinded man was often heard saying, “This was the result of the Du'aa of the devout servant of Allah”. It is said that Anas Ibn Malik never concealed any more reports or narrations pertaining to Ali; always referring to him as “The devout servant of Allah”. [11]
Early Wasiyyah:
يا بني عبد المطلب إني والله ما أعلم شابا في العرب جاء قومه بأفضل مما جئتكم به، جئتكم بخير الدنيا والآخره، وقد امرني الله أن أدعوكم إليه،
فأيكم يؤازرني على أمري هذا، على أن يكون أخي ووصيي وخليفتي فيكم؟
فأحجم القوم عنها غير علي ــ وكان أصغرهم ــ إذ قام فقال:
"أنا يا نبي الله أكون وزيرك عليه"
فأخذ رسول الله برقبته وقال:
"إن هذا أخي ووصيي وخليفتي فيكم، فاسمعوا له وأطيعوا"
"O Descendants of Abdul Mut'talib, I know of no one among the Arabs who brought you a better gift than I have [Islam].
I have come to you with the good of this world and of the Hereafter. Allah has ordered me to invite you to it.
Let me know, therefore, who of you is willing to assist me in this task
and to share with me the burden, so that he becomes my brother, the executor of my will, and mysuccessor.”
Ali was 13 years old. When the Prophet repeated his request for the third time and no one responded, it was Ali who responded among the dumbfounded audience, when he said” I, O’ Messenger of God, will be your deputy!” The Prophet (pbuh) declared then:
“This [Ali] is my brother, the Executor of my will, and my successor among you. So listen to him and obey him.”
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The Occasion
Ali was 13 years old, accelerating in his growth, with only fuzzy hairs on his chin and a voice that had not yet changed. He was among the 30-40 people from Benu Mut'talib who were invited to dinner by Prophet Muhammad (pbuh). Muhammad wanted to openly declare the message of Islam to them, since he had received a Revelation from Allah commanding him to do so. The guests were his close relatives: uncles, cousins, and others.
Muhammad (pbuh) talked to them about his Prophethood and about Islam, and when he approached the end of his speech, he was hoping for someone to uphold him, and in return the person would be his figurative brother, executor of his will, and successor.
The audience was silent but with expression of ridicule on their faces, and looks of anger. Some were in disbelief at the nerve of Muhammad (pbuh) and how dare he to bring such a matter to them! Some felt insulted, “After all,” they thought, “Who was to challenge their idols and their way of life?”
But the silence was suddenly ripped. It was a boyish voice, yet bold, firm and assertive, with a tone of seriousness and defiance. It was the voice of the 13-year-old Ali. He responded, “I will be, O' Messenger of Allah.”
All faces turned to Ali, to discover a determined look on his face, indicating that he meant every word of it. Muhammad (pbuh) repeated the question for a third time and the answer was the same. It is then that Prophet Muhammad (pbuh) reaffirmed by replying:
“Verily this is my brother, the executor of my will, and
the one to succeed me.
Therefore, listen to him and obey him.”[12]
────══════·══════────
أنت مني بمنزله هارون من موسى
إلا أنه لا نبي من بعدي
The Prophet (pbuh) said to Ali:
“O' Ali! In relation to me you are of the same rank and distinction as [Prophet] Haroon was to Musa,
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This Hadith was also said at a number of occasions, but outstanding among them was when the Prophet (pbuh) was about to leave for Tabuk.
Tabuk was east of the dead sea, a distance of several hundred miles, and the Prophet (pbuh) was leading an expedition to that area. Though it was summertime, and the expedition was to take several weeks, Ali's biggest wish was to be with the Prophet (pbuh). Ali had participated in all of the expeditions before, but this expedition was an exception since the Prophet (pbuh) wanted Ali to be in charge of the affairs of the budding Islamic State. The Prophet (pbuh) had put Ali in charge of all matters of the state during his absence, to:
- give Ali experience in solving problems of the State,
- let Ali be known to the people in this role, even though Ali was no more than 32 years old at the time, and
- give Ali full responsibility in administering the Islamic State as it stood then.
Meaning of the Status (Manzila):
What does it mean that the rank and status of Ali in relation to the Prophet was the same as that of Haroon to Musa? Let us take some examples:
1. The Quran says Musa asked Allah to support him by his brother Haroon, and Allah granted the wish. Muhammad (pbuh) did the same thing and Ayah of Tat'heer آيه الـتـطـــهـيـر (33:33) was revealed in response, specifying Ahlul Bayt.
2. Haroon backed Musa up, and patronized him. And so did Ali, he always supported and patronized the Prophet (pbuh).
3. Musa was the brother of Haroon, and so did the Prophet (pbuh) make Ali his brother in a figurative manner when he arrived in Medina after emigrating from Mecca, and
4. Haroon was left in charge of the community when Musa left for 40 days to receive the tablets. And now the Prophet (pbuh) is doing the same thing, he asked Ali to take his place and be in charge of the nation's affairs in his absence of several weeks.
Thus, Muhammad (pbuh) assigned to Ali the exceptional entitlement status, the same blessed relationship as Haroon was to Musa; the rank of glorious eminence.
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For the love and acknowledgment of the rights of Ahlul Bayt the Prophet (pbuh) remarked:
إلـزمـوا مـودتـنـــا أهـل الـبــيـت،
فإنه من لقـي الله وهـو يـودنـا، دخـل الجــنه بـشــفاعـتــنا،
والذي نـفــسي بـيــده لا يـنــفـع عــبـداً إلا بـحــقـنا
[O People!] Hold on to the love of Ahlul Bayt,
for he who so meets his Creator as our friend
shall enter Paradise through our intersession.
By the Lord, Most Glorious,
no one's good deeds can benefit him unless
he acknowledges our rights.[14]
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Another Hadith said on behalf Ahlul Bayt:
مـعــرفـه آل مـحــمد بـراءه مـن النــار
وحــب آل محــمد جـوآز على الـصـــراط
والــولايــه لآل محــمد أمــان من النـــار
Acknowledgement of Aali Muhammad means salvation from Hellfire,
The love of Aali Muhammad is an easy pass for
crossing the Bridge [on Judgment Day]
and obedience to Aali Muhammad is a protection from
Doom's Day. [15]
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────══════·══════────
WILAAYAH FOR ALI:
من أراد أن يـحــيا حـيــاتي، ويـمــوت مـوتي، ويـســكن جـنه الخـلد التي وعــدني ربـي،
فـلـيـتــولَ علي بن أبي طـــــالب،
فإنه لن يخـــرجـكم من هــدى ولـن يدخـــلكم في ضـــــلاله
Prophet Muhammad (pbuh) has declared about Ali:
Whoever wishes to live as I [Muhammad] have lived, and
die as I will die, and
enter the Garden of Eternal Bliss (which Allah has promised to me):
Let him take Ali as his Wali (Supreme Master)
Because Ali will never lead you out of the Path of the Truth, nor will he take you into error. [16]
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Prophet Muhammad (pbuh) has also declared in regard to Ali:
علي ولي كل مــؤمـن من بــــعـدي
Ali is the Wali (with authority) over every mu'min, after me[17]
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TASKS AHEAD OF ALI:
عليٌُ باب عـلـمــي، ومـبــــين من بـعـدي لأمـتي ما أرســــلـت به،
حـبـــــه إيـمــــــان وبـغـضــــــه نـفــــــاق
Ali is the doorway to my knowledge, and
after me he will explain to my followers about what has been sent to me.
Love for Ali is faith, and to spite him is hypocrisy.[18]
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Prophet Muhammad (pbuh) has also declared describing Ali:
أنت يا علي تبــين لأمــتي ما أختــلـفوا فيه من بعدي
Oh Ali, you will clarify to my Ummah
what they had differed in, after me [after I am gone] [19]
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KNOWLEDGE OF ALI:
أنا مديـــنه العـلم وعليٌ بابــها
فــمن أراد فـلـيــدخـل من الـبــــاب
Prophet Muhammad (pbuh) has also declared describing Ali:
I am the dwelling of [spiritual] knowledge (I’lm) and
Ali is its gateway.
He who wants to reach this dwelling, should come through this gateway.[20]
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ABOUT ALI'S CHARACTER:
إن الله عـهـد إلي في علي أنه رايـــه الـهـــدى، وإمـام أولـيـــــائي،
ونـور من اطــــاعـني،
وهو الــكلـمـــه التي ألـْزمـــتـُهـا المـتــقـيــــــن
Prophet Muhammad (pbuh) said to his audience about Ali:
Allah has pledged to me that Ali is the banner of guidance,
the Imam of my devotees, and
the light for those obedient to me;
He [meaning Ali] is the word which I impose upon the pious as a duty.[21]
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LOVE OF ALI:
يا عـلي طـوبى لــمن أحــــبك وصـــدق فـيك
وويـل لـمن أبـغـــضك وكـــذب فـيـك
Prophet Muhammad (pbuh) said about Ali:
O Ali!
Joy for the ones who love you and believe in your words;
and
Woe for the ones who detest you and disbelieve in you.[22]
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The Prophet has also said:
علي مـني وانا مـن عـلي
ولا يـــؤدي عـني إلا أنا وعـلي
Ali is of me and I am of Ali
and none delivers except me and Ali[23]
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FEELING TOWARDS ALI:
A few selections about what the Prophet had said about Ali:
حُــب عـلي إيـمــــــان
وبغــــــضـه نـفـــــــاق
The love of Ali is: faith
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The Prophet said about Ali:
من ســـــب عـلــــياً فقد ســـبـني
The one who profanes Ali will have profaned me[25]
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OBEDIENCE TO ALI:
من أطــــاعـني، فـقــد أطــــــاع الله
ومن عــصاني، فـقـــد عــــصى الله
ومن أطـــاع عـلياً، فـقــد أطــــاعـني
ومن عـــصى عـلياً، فـقــد عـــــــصـاني
The Prophet (pbuh) said in a Hadith about the value of obeying or disobeying Ali.
The person who obeys me: will have obeyed Allah,
and the one who disobeys me: will have disobeyed Allah.
And the person who obeys Ali: will have obeyed me,
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────══════·══════────
The Prophet (pbuh) designates Al-Hasan and Al-Husain, (each as a prince over the youth in Heavens) by declaring:
أنا وعلي أبوا هذه الأمه،
من عـرفـنا فـقد عـرف الله، ومن أنـكـرنا فـقـــد أنـكــر الله عــز وجـــــل
ومن علي سـبـطا أمــتي وســـيدا شـبــــاب أهـــل الـجــنه: ألـحـسن والـحــسـين
ومن ولد الـحـســـين تـســعه: طاعـــتـهم طاعــــتي ومـعـــصيـتهم معـــصـيتي،
تاســـعـهم قائـــمـهم ومـهـــــــديـهم
I [Muhammad] and Ali are the fathers of this nation.
He who recognizes us as such believes in Allah, the Mighty and Glorious.
And from Ali are my two grandchildren,
Al-Hasan and Al-Husain, each of whom is the Prince over the Youth in Heaven;
and among the descendants of Al-Husain are nine, obedience to them is obedience to me, and disobedience to them is disobedience to me.
The ninth of them is their Qaa'im and Mahdi (the firmly established), the executor, and the Divinely trained for right guidance.[27]
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When Al-Husain was a few years old the Prophet (pbuh) stated on his behalf:
أنت ســيد إبـن ســـيد، أنـت إمـــــام إبن إمـــــام، أخـو إمــــام أبـو ألإمــــه
وأنـت حـجــــه الله وابـن حجــــــته
وأبو حـجــــج تـسـعـــه من صـلـبـك تاســــعـهم قائـــــمـهم
You are a Sayyid (Supreme Master) and the son of Sayyid.
You are an Imam and the son of an Imam, and the brother of an Imam.
You are Allah's proof and confirmation and the son of His proof.
You are the father of nine of Allah's proofs in your line of descendants. Their ninth is their Qaa'im (the firmly established, the executor) [28]
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Another well known saying of the Prophet (pbuh):
من أحـب الحـســـن والحســـــين فـقـد أحـــــبـني
ومن أبغـضـــــهـما فـقـد أبغـــــــــضـني
The person who loves Al-Hasan and Al-Husain
will also have loved me,
and the one who detests them
will have detested me. [29]
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Finally a well known saying of the Prophet about Al-Hasan and Al‑Husain:
أنا ســـــلم لـمن ســــــالمــتم وحـرب لـمن حــــــاربــــــتم
I am in peace with the ones you are in peace with,
and I am in battle with the ones whom you are in battle with.[30]
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To be in harmony with Ahlul Bayt is to follow their teachings, to give them the proper degree of love,friendship, and devotion. They are our means of safety, they are our Ark; they had sacrificed for us so that Islam remains intact for us.
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[1] (See Mus'nad Ahmad, Vol. 3, Page 17 and 26. Also Kanz al-Ummal, Al-Muttaqi, Vol. 1, Page 47. Also Masabeeh Al-Sunnah, Al-Bagh'wi, Vol. 2, Page 204.)
[3] (See Mustadrak, Al-Haakim, Vol. 3, Page 151.)
[4] (See Mustadrak, Al‑Haakim quoting Ibn Abbas, Vol. 3, Page 149)
[5] (See Al-Haakim, Mustadrak, Vol. 3, Page 109.
Also Mus'nad Imam Ahmad Vol. 1, Page 119; and Vol. 4, Page 372. Also Sahih Muslim, Vol. 2, Page 262.)
[6] (See Asbaab Al‑Nuzool, Al-Wahidi, Page 150. Also Tafseer Abu Rafi, also Al-Tha'labi).
[7] (See Mus'nad Imam Ahmad, Vol. 4, Page 281. Also Al-Ghazali, Sirrul Aalameen, Page 12. Also Al-Tibari, Al-Riyadh Al-Nadhirah, Vol. 2, page 169. Also M.J. Chirri, Ameerul Mu'mineen, Page 545).
[8] . (Mutawaatir through Al‑Itra Al-Tahira).
[9] See Al-Ghadeer, Al-Amini, Vol. 1, Pages 12-72 mentioned by name and its reference sources)
[10] (See Al-Tha'labi quoting Al-Shiblinji, Page 11. Also Al-Seerah Al-Halabiya, Al-Halabi, Vol. 3, Page 214.)
[11] (See Al-Ma'arif, Ibn Qu'taiba, Page 194).
[12] (See: Tibari, History of Countries, Vol. 2, Page 216. Also Ibn Atheer, Al-Kaamil, Vol. 2, Page
[13] (See Sahih Muslim, Vol. 3, Page 58. Also Sunan Ibn Maajeh, Vol. 1, Page 28. Also Al-Mustadrak, Al-Haakim, Vol. 3, Page 109
[14] (See Al-Awsat of Al-Tibrani and Ih'yaa Al-Mayyet of Sayooti, and Al‑Sawaa'iq of Ibn Hajar).
[15] (See Al-Shafaa, Part 2, Page 40.)
[16] (See Al-Mustadrak, Al-Haakim Vol. 3, Page 128. Also Kanz al-Ummal, Al-Muttaqi, Vol. 6, Page 155.)
[17] (See Masnad Ahmad, Vol. 5, Page 25. Also Sahih Al-Tirmidhi, Vol. 5, Page 296)
[18] (See Kanz al-Ummal, Al-Muttaqi, Vol. 6, Page 170)
[19] (See Al-Sayooti, Al-Jami Al-Kabeer, Vol. 2, Page 56. Also Al-Riyaadh Al-Nadhirah, Vol. 2, Page 229.)
[20] (See Al-Haakim, Mustadrak Vol. 3, Page 226. Also Ibn Jareer, Kanz al-Ummal Vol. 15, Page 13. Also Ibn Katheer, History, Vol. 7, Page 358.)[20]
[21] (See Shar'h Al-Nahj, Ibn Abi Al-Hadeed, Vol. 2, Page 449. Also Hulyat Al‑A'la', Abu Na'eem through Hadith of Aslami)
[22] (See Al-Mustadrak, Al-Haakim, Vol. 3, Page 135)
[23] (See Sunan Ibn Maajeh, Vol. 1, Page 44. Also Tirmidhi, Vol. 5, Page 300.)
[24] (See Sahih Muslim, Vol. 1, Page 61. Also Sunan Al-Nisaa'i, Vol. 6, Page 117.)
[25] (See Al-Nisaa'i, Khasa'is, Page 24. Also Al-Haakim, Mustadrak, Vol. 3, Page 121. Also Masnad Imam Ahmad, Vol. 6, Page 323.)
[27] (See Ik'maal Al-Deen, Al-Siddooq quoting Imam Al-Ridha).
[28] (See Ik'maal Al‑Deen, Al-Siddooq quoting narration of Salman Al-Farsi).
[29] (See Sunan Ibn Maajeh, Hadith 143.)
[30] (See Sunan Ibn Maajeh, Vol 1, Hadith 14.)
Next Title >>
NAHJUL BALAAGHAH REFERS TO
Ahlul Bayt
Sources for this chapter:
Nahjul Balaaghah, Arabic, Explanation, Muhammad Abduh.
Nahjul Balaaghah, English Translation, Mohammed Askari Jafery.
Nahjul Balaaghah, English Translation of certain selections, Farouk Ebeid.
Nahjul Balaaghah, Arabic, Explanation, Dr. Subhi Al-Salih
Nahjul Balaaghah, English, Translation, Sayyid Ali Reza
Quotes of number of Khutbas and page numbers are taken from the book Nahjul Balaaghah; by Dr. Subhi Al-Salih; first edition, Beirut, 1967.
Nahjul Balaaghah is a highly valued book consisting of the 254 sermons, 48 letters, and 212 sayings of Imam Ali (a.s.) as compiled by Syed al-Radhee.
Nahjul Balaaghah is unique to Imam Ali and its sermons and sayings were highly valued in the Islamic world. None of the Sahaaba was ever able to produce anything the like of Nahjul Balaaghah, neither in substance nor in literary eloquence. No wonder Ali was referred to as Sayyid al-Bulaghaa' andSayyid al-Fu'qahaa, meaning Ali of the Pinnacle of Literary Expression and the Pinnacle of the Jurisprudents [Faqeehs].
This chapter quotes Nahjul Balaaghah about Ali's forthcoming family, Ahlul Bayt through the many generations. Ali describes Ahlul Bayt's forthcoming generations in a startling manner, describing their status, their high rank, their immaculate behavior, and their guidance and directives, even though 9 of them (out of the 12) were not even born at this time. He urges people to follow Ahlul Bayt's teachings and example.
Nahjul Balaaghah contains a total of 11 references on behalf of Ahlul Bayt. The quotes often appear in various sermons, said at variable occasions and about different subjects.
The quotes in Arabic are computer scanned from the book of Nahjul Balaaghah, Arabic Explanation, by Dr. Subhi Al-Salih, and so is the numbering of the sermons and pages, 1st Edition, Beirut 1967.
It is of importance to mention that the majority of Ali's sayings and speeches were stated during his Khilaafah when in Kufa, though some sayings were said before he became Khalifa.
Nahjul Balaaghah refers to the Prophet (pbuh) at least 24 times, said at different occasions and covering many aspects of the Prophet's life as Ali has described. In here 3 references are translated.
Part of Sermon 95, page 140, about Prophet Muhammad (pbuh): Sermon 94 was about the condition of the society at the time of the Prophet's proclamation of Islam, and the Prophet's works to disseminate the Islamic Message.
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.... Allah (swt) has sent Muhammad (pbuh) at a time when:
▪ Mankind was going astray, in disorientation and perplexity, and in malicious discord;
▪ People were in lust and mischief. They were prisoners of their avarice, and their capricious desires had deflected them [from the virtuous];
▪ Conceit took hold of them, thus it swerved them;
▪ Extremes of ignorance made fools of them.
▪ Society was confounded and in confusion, not only by instability but also by the evil of ignorance.
It was then, [with the advent of Prophethood], that Muhammad (pbuh) gave superb admonitions and trustworthy advice, in abundance. He trod on the Right Path [Islam] and urged mankind towards the path of wisdom and with fitting counsel.
────══════·══════────
In sermon 94, page 139, Imam Ali says of the Prophet (pbuh):
In sermon 94 Ali refers to Allah, the Prophets, then to Muhammad (pbuh), eulogizing the Prophet in a poetic manner, referring to his background,
his status, and his family.
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... until this distinction by Allah (glory be to Him) reached Muhammad (pbuh). Allah brought forth Muhammad from a glorious origin, and honorable seed. It was the honorable lineage from which Allah had brought forth other Prophets; and from which He selected His trustees [family].
Muhammad's descendants [Ahlul Bayt] are the best descendants, his kinsmen are the cream of kin, and his lineal tree the finest. This tree grew in esteem and rose in distinction. It branched out and produced marvelous fruit.
The Prophet (pbuh) is the Imam [Master or Supreme Leader] of all who fear Allah, and the light for all who seek guidance. Muhammad (pbuh) is a lamp with an ever burning flame, a meteor ever shining, and a flint of a bright spark. Muhammad's conduct is upright, his behavior is guiding, his speech is decisive and his decision is just. Allah sent him after an interval from the previous Prophets when society had fallen into the abyss of disorientation, and in the darkness of ignorance.
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In sermon #96, page 141, Imam Ali says of the Prophet (pbuh):
In sermon 95 Ali continues to eulogize the Prophet (pbuh):
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▪ Muhammad is of the highest station, and
▪ his origin the noblest of all,
▪ in the mines of honor and
▪ the cradles of peace.
▪ Allah made hearts of the virtuous incline towards him and
▪ the reins of eyes turn towards him.
▪ Through Muhammad, Allah buried mutual rancor and put off the flame of rebellion.
▪ And through him Allah instilled affection in the hearts of believers, to become like brothers;
▪ And secluded the disbelievers all together.
▪ Through Muhammad Allah conferred honor to the lowly, and humiliation to those of disbelief.
▪ Muhammad (pbuh) spoke with wisdom and even his silence was an indication of speech.
────══════·══════────
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By Allah, I have been taught [by the Prophet (pbuh)] the knowledge:
▪ to convey the messages,
▪ to fulfill the promises, and
▪ to express with eloquence.
We the people of the house [Ahlul Bayt] maintain the doors of wisdom and the authority to govern.
O people! Look out, for the paths of religion are one, and its highways are forthright.
▪ The one who follows them will achieve [the aim of heavens] and will secure [his objective to gain heaven].
▪ As to the one who shuns the way, with certainty he will be in anguish for he will have gone astray.
O people! Prepare for your Hereafter, work hard for that Day for you will be either well rewarded or in jeopardy of the wrath of the Almighty.
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In Sermon 239, page 357, Ali describes the status of Ahlul Bayt:
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They [Ahlul Bayt] are the life for [Divine] knowledge and the death keel to ignorance.
▪ Their forbearance tells you of their knowledge, and their behavior about their integrity
▪ Their silence tells you of their wisdom.
▪ Never do they deviate from Truth, nor [among themselves] will they differ about it.
▪ Ahlul Bayt are the pillars in support of Islam. They are the haven to take protection in.
▪ With them the Right has returned to its proper place, and because of them Falsehood has retreated from its place and its tongue rooted out.
▪ Ahlul Bayt understood the correct spirit of Islam, attentively and painstakingly.
▪ They carried Islam's precepts into practice. And all this was not by heresy or from narrators.
▪ Lo! The narrators of knowledge are many but those who truly understand it are only few.
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In Sermon 97, page 143, Ali points to Ahlul Bayt:
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Lo! Ponder about the Prophet's family [Ahlul Bayt].
▪ Cling to their direction and
▪ Follow in their footsteps,
▪ Since never will they mislead you,
▪ Nor will they lead you to malice.
Do what they do, whither they sit so you do, and if they rise up, rise up with them.
Follow their example: Do not outsmart them since it would lead you astray; nor lag behind them, for surely it would be your ruin.
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In sermon 2, page 47 Ali points to Ahlul Bayt:
This sermon was delivered on the return from Siffin, in which Ali talked eloquently about the Divine, Muhammad (pbuh), Ahlul Bayt, and spoke about the hypocrites.
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[Ahlul Bayt] are:
▪ The Trustees [strongholds] of the undisclosed Divinely matters,
▪ The Shelter for the Divine affairs,
▪ The Fountainheads of knowledge about Him [Allah],
▪ The Core for the Divine teachings,
▪ The Sanctuaries for Allah's books, and
▪ They are the Bastions of Allah's religion.
▪ With them Allah straightened the bend of the back of Islam and [through them] He removed the trembling of its limbs.
Trustees, Shelters, Fountainheads,
Core, Sanctuaries, and Bastions: These are profound descriptions of members of Ahlul Bayt who were not even born at the time, they were to be born during the coming 300 years henceforth. How did Ali know? Was it an inspiration, or was he told by the Prophet (pbuh) by way of Jubra'eel. It is most likely that such was told by Jubra'eel to Muhammad (pbuh) who privately passed it to Ali.
This is the reason Ali referred to Ahlul Bayt so often, even though the Muslim community held them in great honor, but Ali was going beyond the immediate, he was referring to the coming generations of Ahlul Bayt, the Imams of the Ummah.
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In sermon 87, page 120 Imam Ali sheds light on Ahlul Bayt's character:
In sermon 86 Ali alludes to the qualities of the faithful, the mannerism of the unfaithful, and the traits of the treacherous. He also refers to Ahlul Bayt, then Benu Umayya. What follows is the translation about Ahlul Bayt:
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So, whither can you veer or be astray, and how can you fumble while among you are the incomparable family of the Prophet?! While you have among you the descendants of the Prophet? They are the reins of Right, ensigns of Faith and tongues of Truth. Accord to them the same good position as you accord to the Quran, and come to them (for quenching the thirst of guidance) as the thirsty camels approach the water spring.
[Ahlul Bayt] are:
▪ The reins of Right,
▪ The ensigns of Faith, and
▪ The tongues of Truth.
So, accord to them the loftiness you accord to the Quran, and for guidance hasten to them to quench your thirst, just as the thirsty creatures hasten to the water spring.
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In sermon 109, page 162 Ali refers to those who love Ahlul Bayt and those who oppose them:
In this sermon Ali talks about the Might of Allah, the angels, the bounties and guidance of Allah and those who are ungrateful. He also talks about death, Day of Judgment, the Holy Prophet (pbuh) and his family Ahlul Bayt. The segment about Ahlul Bayt is herewith translated:
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We [Ahlul Bayt] are:
▪ The lineage of Prophethood,
▪ The staying place of (Divine) Message,
▪ The descending place of angels,
▪ The mines of knowledge, and
▪ The fountainheads of wisdom.
▪ Our supporters and devotees anticipate [expect] Divine mercy;
▪ Our opponents who malign us anticipate Divine wrath.
Fountainheads of Wisdom and
Mines of Knowledge: Of the many attributes Ali ascribes to Ahlul Bayt, these stand out. Ali says Ahlul Bayt are the fountainheads of wisdom, who learned it in the family, and were endowed with it by the Divine endorsement. Men are to seek them for their spiritual guidance and counsel.
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In sermon 100, page 146 Imam Ali gives a remarkable similitude about Ahlul Bayt:
In this sermon Ali explains about the bounty of Allah, the guidance of Islam, disbelief, the mischief people can lead into, then he refers to the example of the Prophet (pbuh), and instructs us to examine Ahlul Bayt and extols their status. The segment about Ahlul Bayt is herewith translated:
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Lo! The similitude of the descendant (Aali) of Muhammad (pbuh) is like that of the stars in heaven.
When one star sets another will rise.
Thus the Merciful Lord has completed His blessings amongst you. And the Almighty has shown you that which you wish for.
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In sermon 154, page 215 Imam Ali cites the magnificent status of Ahlul Bayt:
In this sermon Ali alluded to the Sunnah of the Prophet (pbuh) and the people who caused disturbances when the liars spoke and the believers remained silent. He talked about faith, man's finality, and mentioned Prophet Muhammad (pbuh) and [Ahlul Bayt]. Ahlul Bayt are mentioned as follows:
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The grace of the Holy Quran is about them, [by virtue of Ahlul‑Bayt’s deeds].
They are the treasure-houses of the Merciful Lord.
When Ahlul Bayt speak they speak the Truth. If silent, then prudence was indicated.
▪ As the prototype Ahlul Bayt report the truthful and the correct, so believe them.
▪ They use their wisdom for man's well-being, so trust them.
▪ They think more of the everlasting life [so learn from them], and
▪ They teach people to pay heed to the hereafter; because man came from the origin and would go back to it.
Virtue of Ahlul Bayt: Ali implies that for Ahlul Bayt’s deeds, for their virtue, and for their piety, Allah honors them in the Quran. As such, Ali urges the society to consider and reflect about them, not only then but through the ages. For Ahlul Bayt would always utter the Truth, offer the spiritual best, and lead man toward his salvation. The teachings of Muhammad (pbuh) are passed down in its pristine manner through them. In effect, Ali says to believe in them, trust them, and follow their example.
Once more, how did Ali know Ahlul Bayt were going to be of this exceptional character and of this ideal status, after all, most of them were not even born at that time. The answer is, by virtue of Ali's accuracy to the letter, what he had said must have come through the Prophet (pbuh) [by way of Jubra'eel].
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In sermon 144, page 201 Ali challenges anyone who claims otherwise about Ahlul Bayt:
In this sermon Ali cited the Prophethood, mentioning deputation of Prophets and the works of Muhammad (pbuh). He then alluded to Ahlul Bayt, the predicament Quraish led to, and challenges anyone who denies the deep knowledge of Ahlul Bayt about Islam. Ali also refers to those who detract, hurt, or speak ill of Ahlul Bayt. Below, the passage about Ahlul Bayt is reproduced:
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Where are those who falsely claim that they are deeply versed in knowledge, as against us [Ahlul Bayt]. In so saying it is a lie and an affront.
Lo!
▪ While Allah has ennobled us in prominence, He made them inferior.
▪ And while Allah has privileged us with His bounty, He deprived them of it.
▪ And while Allah welcomed us in the fortress of knowledge, He kept them out.
Lo! With us [Ahlul Bayt] guidance is to be sought as a gift; and through us blindness of ignorance is to be exchanged for the Light.
Surely the Imams are from Quraish. The Imams have been planted in this lineage through the clan of Hashim. Thus the (Imamah) does not suit others nor would others be suitable for it.
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Part of sermon 2, page 47 Ali mentions the value of Ahlul Bayt's teachings.
This sermon was delivered on the way back from Siffin, whereby Ali glorifies Allah and His favors, extols the Prophet (pbuh), then talks about condition of the society in Jahiliya. He talks about Satan and his evil works in the heart of people. He then hails the Prophet (pbuh) and his family [Ahlul Bayt] in the following manner:
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▪ None of the Ummah can measure up to the Prophet's progeny [Ahlul Bayt], nor considered equivalent to them. One who is under their domain cannot be a match to his superior. For there can be no parallel between the distributor of bounties and the ones who receive them, ever.
▪ Ahlul Bayt are the buttress of Islam and the pillars of faith. The best of men call upon them [for guidance], and ordinary men will later approach for guidance.
▪ What belongs to Ahlul Bayt is the right of Wilaayah [Imamah and Khilaafah] and in their favor exist the privilege of the Legacy and Will of the Prophet (pbuh).
▪ The Khilaafah has now come back to its rightful place and has reached the position assigned to it by the Divine.
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Part of sermon 152, page 212, Ali mentions the greatness of the attributes of Allah and the science of knowledge about the Almighty. As part of this sermon Ali alludes to Ahlul Bayt as follows:
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Certainly the Imams are the sovereign of Allah over His creatures, and they are the ones to enlighten and inform about the Almighty.
▪ By virtue of this knowledge, no one will enter the Heavenly Bliss except he who comprehends their teachings about Him, glory be to Him.
▪ And no one will enter Hellfire except he who denies their teachings [Islam], thus denies the Almighty.
▪ Allah the glorified has distinguished you [O People!] with Islam and has chosen you for it. Islam indicates [to mankind] and honors the [deserving]. Allah the glorified, chose Islam’s way and disclosed its pleas through open knowledge and undisclosed maxims. The Quran.....
Comment: Imam Ali draws a pen‑picture of the mind on behalf of Ahlul Bayt. He says that after the Prophet (pbuh), Aali Muhammad [Ahlul Bayt] are the source for knowledge about Islam in all its dimensions. Ali describes the status of Ahlul Bayt, and urges people to pay homage to them, and implores them to learn from them. It was to be 329 years from the Hijrah, through twelve generations, that Ahlul Bayt unfailingly continued to educate the people about Islam. They taught Islam sincerely, correctly, with the attitude of paying heed to Allah in every move or thought in their endeavor. They did that despite the hurdles and the frightful barriers they were subjected to because of the politics of the time.
Ali also reminds us that Muhammad (pbuh) followed by his family [Ahlul Bayt] have guided mankind from the obscurity of ignorance and infidelity towards the splendors of knowledge and religion. He says that they raised the standards of life and culture. Because of this the lights of truth and wisdom became evident and mankind could come out of the darkness of heathenism and decadence.
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Next Title >
KARBALA
Chain of Events
Prepared by: Ramzan Sabir
Sources for this chapter:
Maulana Rafiq H. Naqvi, Khutbas at Salat of Jumu'ah, Idara
Maulana Amir M. Faizi, Muharram Majlis, Idara
Dr. A.S. Hashim's Books: Ahlul Bayt and Al-Khulafaa Al-Rashidoon
Al-Balagh Foundation: Ahlul Bait #5, 1993 (Iran)
The events of Karbala reflect the collision of the good versus the evil, the virtuous versus the wicked, the collision of Imam Husain الحســـين (the head of virtue) versus Yazid يزيد (the head of impiety). Al-Husain was a revolutionary person, a righteous man, the religious authority, the Imam of Muslim Ummah. As the representative of his grandfather Prophet Muhammad (pbuh), Imam Husain's main concern was to safeguard and protect Islam and guide fellow Muslims. On the other hand, the staying power of the rulers (Mu'awiya and his son Yazid) depended solely on their dictatorial rule and the might of the sword. They used brute force to rule over the Muslim empire even by all possible illicit means.
Imam Husain as head of Ahlul Bayt never recognized Mu'awiya nor his followers. Before him Imam Ali (a.s.) had fought battles against Mu'awiya because Mu'awiya continuously violated the Islamic principles. Imam Al-Hasan الحســـن had to swallow the bitter pill of making a peace agreement with Mu'awiya, in order to safeguard the security of the Ummah which was at stake. When Yazid [son of Mu'awiya] declared himself as a ruler over the Ummah, he demanded Imam Al-Husain's allegiance of loyalty. Imam Husain on his part flatly rejected Yazid's rule and behavior, for there was no way Yazid could represent Islam, for to do so would be blasphemy. But Yazid, the tyrant ruler over the Ummah, was adamant in his demand, and tension between the two parties increased day by day.
Imam Husain was quick to realize that giving allegiance of loyalty to Yazid would serve no purpose but to jeopardize the survival of Islam. To safeguard and protect Islam therefore, the Imam had no choice but to confront and collide with Yazid's rulership irrespective of consequences. Since Yazid had ordered his commanders to seize the Imam's allegiance of loyalty at any cost, even by brutal force, the commanders had to assemble a relatively large army, surrounding Imam Husain's camp in a desert called Karbalaكربــــلا. Then they cut off the basic necessities to the camp, including access to water. The camp consisted of Imam Husain, his family, friends, and companions, all of whom stood fast and firmly with him. These braves would rather face death for the noble cause of Islam, than submit to the outrageous tyranny and the un-Islamic ways of Yazid.
Thus, Karbala proved to be a clash involving Islamic truths versus falsehood, right versus wrong, belief versus disbelief, the oppressed versus the oppressor, faith against brute force. Karbala was about standing in the face of oppression, regardless and no matter the cost. Thus, in Karbala, Al-Husain the 57 year old grandson of Prophet Muhammad (pbuh), sacrificed his totality and all he had, for one goal. This goal was to let the truth triumph over falsehood eventually, and he did that brilliantly. His goal was to foil the plan that Mu'awiya had expertly developed for his son, Yazid, which was to establish a permanent Benu Umayyaبنو أمـــيه rulership over the Muslim Ummah (even by sacrificing the Islamic principles), but doing it in the name of Islam. Brilliantly, Imam Husain succeeded in foiling this plan and he exposed the disreputable nature of Benu Umayya though this was at the expense of his life.
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Mu'awiya was son of Abu Sufyan,أبو ســفـيـان a leader of Benu Umayya clan بنـو أمـيه which was one of the clans of Quraish tribe قـريــش . Mu'awiya grew up in a family known to be cunning, worldly, materialistic, and power hungry. Mu'awiya became Muslim only when Prophet Muhammad (pbuh) triumphed over Mecca. Those who became Muslim in this manner were called Tulaqaa', ألطلقـاء (a term scornfully used for the disbelievers who became Muslims to save their lives). Mu'awiya, his father Abu Sufyan, his mother Hind هــنـد , and his brother Yazid son of Abu Sufyan were all Tulaqaa'; Mu'awiya never forgot this stigma for the rest of his life; he could never shake it from his mind, thus a feeling of malice and vengeance always existed in his heart. Mu'awiya's character and aspirations were entirely opposite to that of his sister, Umm Habiba, who was one of the wives of the Holy Prophet (pbuh). Unlike Mu'awiya, Umm Habiba أُم حبـيــبه was a sincere believer and a pious person.
Omar عـمر , the second Khalifa, appointed Mu'awiya's brother, Yazid son of Abu Sufyan, as the Governor of Syria when the Muslims captured that territory from the Byzantines ألبـزنطيــنـين . Within a few years, Yazid the son of Abu Sufyan died of a disease, and Omar appointed Mu'awiya in his brother's place as the Governor. Upon coming to power, Mu'awiya took advantage of the rich public treasury of Syria using it for personal use and to buy favors and influence people. Thus he built a large base of support among some tribes, almost to the fanatic level. He used this to his advantage in later years to form a network of informants (spies)عـيون against Ahlul Bayt (a.s.) and their devotees.
When Imam Ali (a.s.) became Khalifa, he decided to remove Mu'awiya immediately, notwithstanding Mu'awiya's strong base of support. At that time, Mu'awiya had been the governor of Syria, Palestine, and Jordan for 17 years. Mu'awiya became defiant, he refused to obey Ali's orders. Brazen and unabashed, he even declined to recognize Ali or give allegiance of loyalty to him. Also in defiance, Mu'awiya established a parallel government in Greater Syria, and started a campaign of treacherous accusations and malicious rumors against Imam Ali. He falsely blamed Imam Ali for the killing of Uthman, the third Khalifa, and urged people to take up arms against the Imam. He spread these notorious accusations constantly to incite an uprising against Ali (a.s.).
At the same time A'isha عائشـه , the Prophet's widow, became highly vocal against Imam Ali. She called for taking revenge for the blood of Uthman. As a result, a party of 3,000 insurgents supported by Sahaaba (Companions) such as Talha طلـحه and Zubair زبــير, along with A'isha headed toward Basrah. The insurgents upon reaching Basrah clashed with the local authorities and finally occupied a portion of Basrah. Soon after the occupation these insurgents spread a reign of terror among the people, killing no less than 600 local Muslims, pilfering the treasury and stealing the arms supplies of the armory.
As a Khalifa in charge, Imam Ali could not ignore the situation, he had to act and restore peace and order. He ordered his forces to proceed to Basrah. As the Imam's forces reached near Basrah, Imam Ali (a.s.) tried to persuade the insurgents led by A'isha, Zubair and Talha to change their minds and avoid confrontation, but he did not succeed. A battle broke out though Zubair elected not to fight. Talha was wounded then bled to death. Thousands of people lost their lives. A'isha fell down from the camel after it was disabled; but luckily she was not hurt. Imam Ali asked Muhammad ibn Abu Bakr, (A'isha's brother) محمـد بن أبي بكـر , to take A'isha to Basrah for a few days, and from there to escort her to Medina with full honor and dignity. Upon leaving Basrah Al-Hasan and Al-Husain accompanied the Prophet's widow for some distance before bidding her farewell. Imam Ali stayed in Basrah for a few weeks to restore law and order. He compensated for the dead, and decided to forgive and absolve all who fought against him, exactly as the Prophet (pbuh) had done when he triumphed over Mecca 40 years earlier.
Upon returning to Kufa, Imam Ali (a.s.) immediately prepared for the anticipated clash with Mu'awiya. The defying Mu'awiya continued to violate the Islamic principles by personally using the public treasury for espionage and buying peoples' loyalty. The people of Syria fully believed him and in the false picture he presented. Ultimately this resulted in a confrontation called Battle of Siffin when the troops of the two sides met at Siffin. The battle saw ferocious fighting for nine days, and by the 9th day Mu'awiya's forces were near collapse. His troops were fleeing and in disarray, and their retreat was in massive disorder, running helter skelter. Mu'awiya, alarmed now, tense, and frightened, and preparing to run away, when he learned of a clever trick. The trick was so crude and offensive that it was eye catching. The trick was to exploit the Holy Quran itself and utilize it as a utensil to his advantage. Mu'awiya seized on this immediately and commanded his fighters to raise 500 Holy Qurans on tips of spears, in order to stun the troops of Imam Ali. As jolting as it was, this maneuver did break the onslaught and the momentum of Ali's fighters, for they were very pious men. But Imam Ali was quick to recognize this deceit, he knew how deceitful Mu'awiya was, and now that being near collapse, Mu'awiya wanted to save his neck at the expense of the Quran itself.
With that in mind, Ali urged his generals not to halt, but to keep fighting since victory was almost at hand. Alas, Ali's generals and fighters were in shock, for the sight of the Holy Quran high on spear heads was startling to say the least. They could not take it. Not willing to fight, they wanted to accept Mu'awiya's offer to halt the fighting and negotiate instead. The termination of the battle in this manner and the consequences thereof proved to be disastrous to say the least, especially for Ahlul Bayt and Islam.
It is said that there was a conspiracy between Amr Ibnil Aas عمرو بن العــاص of Mu'awiya's side, and Ash'ath Ibn Qais, ألأشــعث (a General in Imam Ali's camp), who was working as a spy against Ali, secretly working as an agent for Mu'awiya. In this battle it is claimed that 45,000 men lost their lives in Mu'awiya's camp, and about 25,000 in Ali's camp. Many men of high caliber from both sides died, especially Ammar Ibn Yasir, عمـــار بن ياســــر the great Companion of the Prophet (pbuh), who was 90 years old and fought on Imam Ali's side against Mu'awiya.
Imam Ali's generals, who stopped the battle to negotiate with Mu'awiya, did not pick the right person for the negotiation. They unyieldingly refused to accept Imam Ali's choice, instead they picked Kufa's Governor, Abu-Musa Ash'ari, أبو موسى ألأشــعـري an incompetent Governor who had been previously dismissed from office by Imam Ali. Mu'awiya appointed Amr Ibnil Aas, a shrewd and cunning man, to be his representative in the negotiation. Negotiation between the two sides did not take place for about one year.
When the two negotiators came face to face, it was clear that Ash'ari's capability was no match for his opponent Ibnil Aas. In the negotiations, Ash'ari proposed that, both Mu'awiya and Imam Ali (a.s.) were to abdicate and to let the people hold election for the Khilaafah. Amir Ibnil Aas, a deceptive man at best, quickly agreed to Ash'ari's proposal and asked Ash'ari to first announce the agreement. Ash'ari stood up and announced, “O people, we have agreed not to consider Ali or Mu'awiya for Khilaafah. You may choose or elect whomever you think is fit.” The cunning Amr Ibnil Aas stood up next to say, “O people! I won't consider Ali for the Khilaafah. But Mu'awiya, in my opinion, is the person for that office!” Upon hearing this (and feeling deceived), the people screamed, disapprovingly so, an uproar was the result. Imam Ali's camp was in shock, they were double-crossed, deceived, cheated, and lied to, and as a result they felt deeply cut. Amr's double crossing and deception was simply beyond their imagination. They left the place bewildered and utterly disappointed. Because of this a large group of Imam Ali's supporters defected to form a separate group called Kharijis, ألخــــوارج meaning the Outsiders.
The Khariji became fanatically opposed to Imam Ali and Mu'awiya. Some of their members met secretly in Mecca and drew a plan to assassinate Ali in Kufa, Mu'awiya in Syria, and Amr Ibnil Aas in Egypt. Three fanatics took the responsibility; they were to attack their victims in the morning, the same day, as the would-be victims were going to the mosque to lead the morning ٍٍSalat. Ibn Muljim إبن مـلجمattacked and fatally wounded Imam Ali, whereas Mu'awiya escaped with a light wound of his buttock. Amr Ibnil Aas was ill that day and his replacement was killed by the Khariji. Imam Ali, in wounded condition, conferred the Imamah and the reign of the Islamic nation to his 37 years old son Al-Hasan.
Imam Al-Hasan faced extremely difficult conditions from the start. He observed that fear, anxiety and much distress were ever present in Kufa, Basrah, Medina and other towns. The anxiety, uncertainty and insecurity were caused by Mu'awiya's ill dealing of sincere Muslims. Mu'awiya had spread secret agents all over to defame Ahlul Bayt. Imam Al-Hasan knew that his father Imam Ali had stood like a lion in all difficulties and fought battles against Mu'awiya, but these confrontations had resulted in heavy casualties on both sides. Family devastation on massive scale was visible everywhere. Considering all circumstances, Imam Al-Hasan discussed the matter with his brother Al-Husain and other relatives. He revealed to them that in order to end the bloodshed and to provide a reasonable safety and security to the Ummah, he would make a peace agreement with Mu'awiya, to abdicate until after Mu'awiya's death. After a few days of careful consideration, Imam Al-Hasan accepted an agreement as per the terms dictated by the Imam himself and agreed to by Mu'awiya. Four noteworthy terms of this agreement were:
1. People of Syria, Iraq, Hijaz, Yemen and other places shall enjoy amnesty against persecution,
2. Friends and companions of Imam Ali (a.s.) and all their women and children shall be protected from all dangers,
3. Mu'awiya is to immediately stop the use of abusive language with reference to Ahlul Bayt (cursing Imam Ali) after Salat of Jumu'ah), لـَعـْـنُ عَلِي ٍ على المـنابـر and
4. Mu'awiya shall not appoint anyone as his successor.
Once the treaty was signed, Imam Al-Hasan and brother Al-Husain moved out of Kufa and settled in Medina. Over in Medina both Imams lost no time in holding nightly meetings for Islamic discussions. The nightly meetings proved very successful and gained tremendous popularity. More people started to attend, to hear the Imams give of their fountain of knowledge on Islam and humanity. The reputation of these meetings began to fly to far away places. People from as far away as Egypt, Iraq, Yemen, and other distant areas traveled to Medina to learn about the Islamic values. As years passed, the knowledge thus given started to bear fruits. The number of Islamic scholars multiplied and increased considerably.
In the meantime Mu'awiya sneakily and unabashedly broke his promises one by one deliberately yet sneakily, and he disregarded most of the terms of his treaty with Imam Al-Hasan step by step. Instead Mu'awiya did the following:
Ø He sent secret agents to terrorize, kidnap, or even kill innocent people specially those who were loyal to Ahlul Bayt.
Ø Instead of helping the needy with their public treasury, Mu'awiya's governors and their surrogates used the public treasury for their own personal use, freely and excessively, just as they wished.
Ø Freedom suddenly died, and dictatorship took its place.
Ø Mu'awiya gathered a very large number of collaborators who unabashedly would do any thing for money such as coming forth with fabricated Hadiths
MU'AWIYA'S PLOT TO POISON IMAM HASAN (a.s.):
It was Mu'awiya's ardent desire to impose his son Yazid (who had been named after his uncle) upon the Muslims by making him the succeeding Khalifa, despite the fact that Yazid was the playboy of the time, with many evil habits including gambling, heavy drinking, and indulgence in the pleasures of the flesh. But the peace agreement would not permit Mu'awiya to appoint Yazid as his successor, (According to the agreement Imam Hasan would immediately become Khalifa upon Mu'awiya's death). Therefore, it was obvious to Mu'awiya that, if Al-Hasan did not outlive him, Mu'awiya could do as he pleased. Thus Mu'awiya planned to kill Imam Al-Hasan in order to pave the way for his son Yazid to be his successor.
Mu'awiya sent one of his agents to contact Imam Al-Hasan's wife Jo’da جـعـده who was the daughter of Al-Ash'ath (once a secret agent for Mu'awiya against Imam Ali in the Battle of Siffin). Jo’da was asked a small favor, i.e., to put a little poison in Al-Hasan's food, and in return Mu'awiya would give her a large sum of money and also make her wife of his son Yazid. She found the offer too attractive to ignore, and foolishly agreed to accept it. A few days later, she mixed poison in honey and gave it to the Imam. As soon as the Imam took the poisoned honey he became seriously ill. Sensing that his death was imminent, the Imam designated his brother Al-Husain (a.s.) to be the third Imam. Although Imam Al-Hasan knew he was poisoned, he did not reveal that fact to anyone but to his brother Al-Husain.
One thing Al-Hasan had wished for was to have his burial by the side of his grandfather, Prophet Muhammad (pbuh). Imam Husain made all the arrangements to fulfill that wish but Mu'awiya's governor over Medina did not let that happen and used military force to stop it. Imam Al-Hasan was 47 year old when he died of this poisoning.
Medina was never the same without Imam Al-Hasan. Everyone missed him dearly. People at first did not believe Mu'awiya poisoned Imam Al-Hasan, but soon found out the truth.
When Al-Husain was designated as the 3rd Imam he was 46 years old. Imam Al-Husain carried on with his mission of teaching Islam as before. A large number of people kept coming to see him and to learn from him. This process continued for several years when people began to hear an ugly rumor that Mu'awiya wanted his son, Yazid, to succeed him.
Mu'awiya began a campaign to introduce Monarchy into the structure of Islam. To have Monarchy, by force or otherwise is alien to Islam, monarchy is an innovation in religion, simply not acceptable. Everyone knew that, for Islam does not subscribe to any form of Royalty through inheritance or Monarchy. In Islam it is supposed to be Shoora.
Nevertheless, Mu'awiya sent his agents to the prominent members of the communities to obtain allegiance of loyalty to his son Yazid. But Yazid was evil, of the drinking type, incompetent, contemptible, and a pleasure-seeking person. People knew that. So the people protested vigorously. There was anger everywhere. Emotions went sky high. To calm people down, at least temporarily, Mu'awiya decided to send his son Yazid to Mecca for the pilgrimage. This proved to be a mockery. Yes, Yazid did go to Mecca but only, and only after taking his supply of liquor with him and a chorus of loose women for his pleasure.
MU'AWIYA DIES
Mu'awiya was getting older day by day. At the age of 75, he became seriously ill. He was nearing death. He lay weak and lifeless as if something was choking and strangling him. He felt tortured and tormented, and continuously cried for mercy. He was in terrible pain. He wanted to die but death would not come close to him. His conscience tormented him for the calamities that he brought upon the Islamic Ummah specially Ahlul Bayt. Mu'awiya suffered in agony for many many days. His suffering continued until he breathed his last. At the time of his death, the 30 year old Yazid was nowhere near him, he had gone for fun on a hunting trip.
(Please note that Mu'awiya's brother was by the name of Yazid, and Mu'awiya had named his son Yazid in honor of his brother.)
Upon Mu'awiya's death, Yazid, 30 years old, managed to impose himself on the people and become the Khalifa. At first people refused to accept him as a representative of the Prophet (pbuh) and Islamic Ummah, but Yazid approached people in mosques for their favors. Like his father Mu'awiya, Yazid used all possible means like bribery, coercion, pressure, threats, and force to receive the people's acceptance of him as the legitimate ruler. Many people were worried, threats to their lives and livelihood was too menacing, and so they grudgingly and reluctantly gave in and endorsed him. But, Imam Al-Husain and his family (who practiced Islam in its true sense), did not give in. As the true representative of Prophet Muhammad (pbuh), Al-Husain flatly refused accepting Yazid either as a Khalifa or a leader of Islam. Despite Yazid's intimidating military power the Imam stood firm in his resolve and chose to challenge Benu Umayya's authorities.
Yazid commissioned Waleed Ibn Ut'ba, his Governor over Medina, to ask for Imam Husain's allegiance of loyalty or else upon refusal, his head. Waleed invited Al-Husain to a meeting for the purpose. Imam Husain did not give his word at the meeting and decided to leave Medina along with his family to proceed to Mecca. When Al-Husain reached Mecca he received 12,000 letters from Kufa urging him to go to Kufa to be their leader, and be the Khalifa. Imam Al-Husain sent an emissary, his cousin Muslim Ibn Aqeel, مسـلم بن عـقـيــل to Kufa to ascertain first-hand information about the situation in Iraq. In the mean time Yazid spread a network of informants and secret agents in Mecca to assassinate the Imam during pilgrimage. Imam learned about the spies, and carefully evaluated the situation in Mecca. Imam Husain knew that Yazid son of Mu'awiya had no regard for Islamic values and teachings, that he would do anything to enforce his hated rule. Imam Husain also knew that giving allegiance of loyalty to an imposter like Yazid would certainly place Islam at great jeopardy. Therefore Al-Husain decided to leave Mecca for Kufa to prepare for a confrontation with Yazid and his forces.
Many friends and relatives urged Imam Husain not to go to Kufa, but he insisted on going. Imam Husain, along with family, friends, and companions began the journey toward Kufa (1,100 miles) in a long caravan in the blistering heat of summer.
During the early phase of the journey the caravan met Al-Farazdaq ألفـــرزدق (a famous poet) at a place called al-Sifah. Al-Farazdaq advised the Imam not to go to Kufa because though people's hearts were with the Imam; their swords would be against him. But the Imam continued with the journey, and he received the first letter from his emissary Muslim Ibn Aqeel with good news. The letter indicated that the people were more than ready to welcome the Imam in Kufa and were looking forward to his leadership. Imam Husain decided to send another emissary to Kufa with a message. The caravan kept proceeding toward Kufa. Then, many days passed but the Imam did not receive any more responses from Muslim Ibn Aqeel.
In the meantime, in Kufa Muslim Bin Aqeel with the help of Mukhtar Al-Thaqafi ألثـقــــفي and Hani Ibn Urwah هاني بن عــروه continued to hold secret meetings with the supporters of the Imam. Within a short time the gatherings started to gain momentum. Yazid through his spies and informants learned about Muslim's successes in Kufa. He appointed the tyrant Ubaydullah Ibn Ziyad عـبـــيد الله بن زياد to replace al-Nu'man Ibn al-Basheer as Governor of Kufa.
Meanwhile, as Al-Husain's caravan got closer to its destination (Kufa), coming to a place called Zubalah, Imam Husain unexpectedly received startling news. The shocking news was about Muslim Ibn Aqeel and the person who provided him shelter, Hani's Ibn Urwah, both of whom were arrested and beheaded by the Governor Ibn Ziyad. Mukhtar was also arrested and imprisoned and tortured by Ibn Ziyad.
Imam Husain gathered his companions and disclosed to them about the horrifying news, and said, “Our Shi'a have deserted us, those of you who prefer to leave us may do so freely and without guilt”. Becoming scared, some companions did leave. Imam Husain continued with the journey along with close companions and family members until he was face to face with 1,000 horsemen led by Hur al-Riyahi ألحـــر ألريـاحي representing the enemy. The enemy army blocked the camps of Imam Husain from advancing. Tension started to rise between the two. The Imam addressed the enemy explaining to them his motives for going to Kufa, that it was in response to the invitation of the people. He even showed them a bagful of letters he received from Kufa. Hur said that he and his men were not the writers of those letters. Imam told them that if they did not like him to advance with the journey, he was prepared to return to Hijaz. Hur replied, “We are commissioned to follow you until we take you to Governor Ibn Ziyad, and suggested to the Imam to go towards a station which is neither Kufa nor Medina”. Imam Husain found the proposal fair and turned the caravan away from Kufa. Hur and his army marched parallel to the Imam. The two sides reached a village called Nainawa where Ibn Ziyad's messenger (Yazid's governor over Kufa) delivered a message to Hur. The message read, “ ...force Husain to a halt. But let him stop in an open space, without vegetation or water.” Hur conveyed the contents of the letter to Imam Husain. The Imam, his family and companions defiantly resumed their journey and reached a place where another enemy force blocked their move and forced them to stop. When Imam Husain learned that the place was calledKarbala, he felt he reached the destination and ordered his camp to be setup. That day was 2nd of Muharram, Hijri 61.
Upon learning that his army had succeeded to lay a siege around the Imam's camp, Governor Ibn Ziyad sent additional military units to Karbala and appointed Omar Ibn Sa'ad عمر بن ســـعـد in charge. Imam Husain (a.s.) opened a dialogue with Omar Ibn Sa'ad and convinced him to lift the siege so that the Imam with his family and companions could leave Iraq. Omar Ibn Sa'ad liked the Imam's proposal and sent a message to Governor Ibn Ziyad notifying him about the results of the talks with Imam Husain (a.s.). Ibn Ziyad also found the Imam's proposal acceptable. However before agreeing to it officially, Shimr Bin Dhil-Jawshan, شـــمـر opposed it strongly. As a result Ziyad wrote a letter to Omar Ibn Sa'ad commanding him to either go to war with Imam Husain or be relieved of his duties as commander of the army and Shimr would not only replace him but dispatch his [Ibn Sa'ad's] head to Kufa.
Omar Ibn bin Sa'ad got the letter. After pondering over the consequences he decided to fight Imam Husain (a.s.). On the 7th day of Muharram he moved his troops closer to the camp and began to surround the Husaini camp. Ibn Sa'ad laid a blockade around the camp to cut it off from access to the river Euphrates, to deprive it of water in a move to force them to surrender.
Two days later, (on the 9th of Muharram), the enemy's military forces closed in on the camp of Imam Husain (a.s.). Imam asked his brother, Abbas ألعـبــاس , to talk to Ibn Sa'ad and request a delay of the aggression by one night. Omar Ibn Sa'ad agreed to the demand. He ordered his troops to delay the aggression till next morning. Imam Husain and his pious companions spent that night in prayers. During the night the Imam told the companions, “ ....the enemy is interested in none but me, me alone. I'll be most delighted to permit each and every one of you to go back, and I urge you to do so....” All companions screamed in response, “By Allah, never, never! We will either live with you or die together with you”.
Finally, the day of Ashuraa dawned upon the soil of Karbala. It was the day when Jihad would be in full bloom, blood would be shed, 72 innocent lives would be sacrificed, and a decisive battle would be won tosave Islam and the Ummah.
It had been a few days since the water supply was cut off by the enemy. Children were crying for water, the women were desperate for water, Zainul-Abideen زين العـابـــديـن , the son of Imam Husain (a.s.) was sick with fever. The suffering from the thirst was too painful to bear, they were dehydrated and in anguish. And despite this, not a single person in the camp made any complaints or even questioned the mission of Imam Husain. Each member supported the Imam wholeheartedly and enthusiastically.
Next morning Imam Al-Husain went out of the camp and saw Omar Ibn Sa'ad mobilizing his troops to start the hostility. Imam Husain stared at the intimidating army, and as large as it was he showed no signs of compromise. Imam Husain raised his hands in prayer:
“O Allah! It is Thee in whom I trust amid all grief. You are my hope amid all violence.
Thou are my refuge and provision in everything that happens to me. How many grievances weaken the heart, leaving me with no means to handle them, during which friend deserts me, and enemy rejoices in it. I lay it before Thee and complain of it to Thee, because of my desire in Thee, Thee alone. You relieve me of it and remove it from me. Thou are the Master of all Grace, the Essence of Goodness, and the Ultimate Resort of all Desire."
Before the actual engagement was to take place, Hur, the previous commander of the enemy force, had a conscience stirring so violently, he was in turmoil. Upon realizing the gravity of the situation, he suddenly broke away from Omar Ibn Sa'ad's camp (along with two others). They rushed toward Imam Husain (a.s.) to join his camp. Hur's heart was jumping with joy by now, his mind relieved of an agonizing tension. Hur's defection worried Omar Ibn Sa'ad very much, lest others do the same and defect. So Omar Ibn Sa'ad threw an arrow in the air to indicate the start of the battle. This was the outset of a catastrophe and a tragic event that Mu'awiya had once conceived to happen.
Imam Husain's supporters insisted on being the first to fight. Therefore, they took the brunt of the enemy attack. The battle was ferocious. Within a short time the Imam's supporters slay a large number of Yazid’s fighters, they were on the offensive and Yazid’s army on the defensive. This caused apprehension and confusion in the enemy military, the 72 of Husain's against the 5,000 of the enemy (some say 30,000) being on the defensive. So worried and nervous the enemy commander-in-chief ordered his army not only to set fire to the Imam's tents (which were occupied mostly by frightened females and children), but at the same time reinforced his fighters with more troops.
The heroes of Al-Husain’s camp began to fall, they were men of valor, they welcomed martyrdom; they fell one after another, for the enemy was overwhelming in number. By noon time the Imam stopped the fight to perform the Salat. By this time those left were mainly his family and a few supporters. They performed the Salat together. Two supporters were guarding the performers of Salat. The enemy was standing still, watching!! When Salat was finished one of Husain’s guards fell dead; there were 17 arrows in his back.
Ali Akbar علي ألأكــــبر , Husain's son obtained permission to fight and dashed toward the enemy. He engaged them in a fierce fighting, falling on them mightily, slaying numerous enemy fighters. He continued to move forward, deep inside the enemy. The enemy was overpowering in number though, it overwhelmed him, cutting him with swords and spears, and his body became nothing but wounds gushing blood, until he died. Imam Husain (a.s.) rushed to the area and picked up the wounded limp body and brought it to the appalled camp. Husain’s sister Zainab and others in the camp were most horrified and shocked at the scene.
Abbas and five other brothers of Imam Husain went to fight. They also engaged the enemy in a fierce fighting, almost doing the impossible. Abbas went toward the river to bring some water for the thirsty children. While he was returning on his horse with the water, he was attacked by a large horde of the enemy, overwhelming him and severely wounding him. As much as he tried Abbas could not save the water, he fell from his horse to breath his last.
Next to the battle field went the sons of Imam Al-Hasan and the two sons of Zainab and their cousins (about 17 of them). They were all in their teens but each stood bravely, believing in the mission, facing a huge force, and they showed no less enthusiasm to defend Islam in their quest to embrace the martyrdom.
By the afternoon 70 brave persons had sacrificed their lives in Karbala to save Islam. All had fought under nerve racking conditions, severe thirst, dehydration, exhaustion, and agonizing feeling of what would happen to the family of the Prophet (pbuh) afterwards. Husain endured all that and more, for he saw all his beloved ones brutally cut to pieces, including children. Remaining the only one, Imam Husain was to face the enemy head on. Precisely at that moment Imam Husain heard his baby crying incessantly, agonizing because of the thirst. Imam Husain's love for his family was unbound, especially for a suffering baby. He held the six months old baby, his youngest son (Ali Asghar) علي ألأصــــغـر in his arms, and appealed to the enemy for some water for the baby. Imam wanted to awaken their conscience and stir their human feelings but the stone-hearted enemy, instead of giving water, zoomed an arrow toward the crying baby and killed him instantly. Imam Husain was shocked. He felt an unbearable wave of pain. The sight of the limp baby in his arms was agonizingly painful. He filled his palm with the blood of the baby, and threw it upwards toward the sky, complaining to Allah (swt),
“O' Allah, O' my Lord!
My consolation is the fact that Thou in Thy Majesty
are witnessing what I am going through”.
Imam Husain (a.s.) was alone, one man against thousands. He took them on, fighting them bravely, and kept fighting, receiving many wounds in the process. Thousands of enemy fighters were surrounding him but none dared to move toward him. The silence was broken when Shimr screamed for an attack, then screamed again, threatening, and in response they attacked collectively, and one sword fell on Imam Husain's left wrist and deeply cut his left hand. The blood gushed like a fountain. Another sword was soon to follow and it hit his upper back. Imam Husain (a.s.) felt numb as he fell to the ground, bleeding profusely. He was near the point of shock, even though staggering he tried to stand by leaning on his sword. Then he received the fatal blow.
It was at this point, that Shimr whose mother was a disbeliever, came forward and severed Imam Husain's noble head from the body, the noble head that used to be kissed so often by the Prophet! Shimr and others had the audacity to carry it on the tip of a spear to Yazid, 600 miles away!
Omar Ibn Sa'ad ordered the horsemen to trample upon the supine bodies of Imam Husain and all others killed, to disfigure them even further, as if the wounds, the bloodied bodies, and the headless forms were not enough.
For three days the exposed bodies of the martyrs were left lying in the desert of Karbala. Afterwards, the people of the tribe of Benu Asad بنو أســـد who were not far away from the battle field, helped bury them.
Omar Ibn Sa'ad and his forces (representing Benu Umayya) took the women and children as prisoners (in shackles), put them on camels, and proceeded in a caravan from Karbala to Kufa. Mind you, this was the Prophet’s Family, no less!! At the forefront of the procession were the heads of Imam Husain (a.s.) and his followers on the tip of spears. The scene was both grotesque and gruesome. This was the leftover of the beloved family of Prophet Muhammad (pbuh), in such a deplorable unimaginable condition, all caused by people who called themselves Muslims!
Karbala is the cruelest tragedy humanity has ever seen. Yet, the startling (though appalling) events in Karbala proved like a powerful volcano that shook the very foundation of Muslims, it stirred their consciousness, ignorant or learned alike. For sincere Muslims, Karbala turned into a triumph. The tragic event became the very beacon of light to always remind Muslims to practice Islam honestly and sincerely, to do what is right irrespective of consequences, and fear no one except Allah (swt).
On the other hand, Yazid never achieved what he and his father had planned to achieve, for within three years, Allah's wrath fell upon Yazid, causing him to die at the age of 33 years. And within a few decades the rule of Benu Umayya crumbled and came to an end. The tragedy of Karbala taught humanity a lesson: that standing for the truth and fighting unto death for it is more honorable and valuable than submitting to the wrongful, especially when the survival of Islam is at stake.
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| A'isha: | Widow of the Prophet (pbuh) and a leader during Jamal Confrontation. |
| Abbas: | Brother of Imam Husain, flag-bearer during Karbala. |
| Abu Sufyan: | Leader of Benu Umayya, Mu'awiya's father, was inveterate enemy of Islam. |
| Abu‑Musa Ash'ari: | Governor fired by Imam Ali, was selected to arbitrate after Siffin. |
| Ahlul Bayt: | Ali, Fatima and the progeny of Al-Husain (the 12 Commissioned Imams). |
| Al‑Farazdaq: | A famous poet. |
| Al‑Nu'man Ibn al‑Basheer: | Governor over Kufa replaced by Ibn Ziyad through Yazid's order. |
| Ali Akbar: | Son of Imam Al-Husain, martyred in Karbala. |
| Ali Asghar: |
Baby of Imam Al-Husain, martyred in Karbala.
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| Ammar Ibn Yasir: | A famous highly revered Companion, on Ali's side, killed in Siffin. |
| Amr Ibnil Aas: | A cunning deceptive person, in Mu'awiya's camp, arbitrator after Siffin. |
| Ash'ath Ibn Qais: | A spy General in Ali's armed forces, also the father of Jo’da (wife of Al-Hasan). |
| Bani‑Asad: | The tribe that buried Al-Husain and the other martyrs of Karbala. |
| Basrah: | An important town in south of Iraq. |
| Benu Umayya: | A clan known to be power hungry, greedy, and materialistic, of Mu'awiya. |
| Byzantines | The Christian superpower ruling over Syria and Egypt that lost to Islam. |
| Hani Ibn Urwah: | The man who helped Muslim Ibn Aqeel in Kufa and lost his life for the cause. |
| Hur Ibn Yazid al‑Riyahi: | The Commander of the enemy force who defected to the side of Imam Husain. |
| Ibn Muljim: | The killer of Imam Ali while Ali was performing Salat Al-Subh. |
| Ibn Ziyad: | The Governor over Kufa responsible for the atrocities of Karbala. |
| Imam: | The 12 Divinely Commissioned leaders of the Ummah after the Prophet (pbuh). |
| Imam Al‑Hasan (a.s.): | The second Divinely Commissioned Imam, and the brother of Imam Husain. |
| Imam Ali (a.s.): | The first Divinely Commissioned Imam, and the father of Imam Hasan and Husain. |
| Imam Husain (a.s.): | The third Divinely Commissioned Imam, hero of Karbala, brother of Imam Hasan. |
| Iraq: | Country in which Imam Husain suffered at the hands of its military. |
| Jamal: | Battle imposed on Ali by A'isha, Talha, and Zubair. |
| Jo’da: | Wife of Imam Al-Hasan, who poisoned him when enticed by Mu'awiya. |
| Karbala: | The site of the ugliest atrocities committed against Al-Husain, his family and devotees, but Karbala saved Islam from disintegration in an indirect way. |
| Khalifa: | Head of state after the Prophet (pbuh). |
| Kharijis:. | The outsiders who turned against Ali, then killed him while he was praying. |
| Medina: | Famous town of the Prophet (pbuh) in Arabia. |
| Mu'awiya: | Of Benu Umayya clan, brother of Yazid, also father of the infamous Yazid of Karbala. |
| Muhammad ibn Abu Bakr:. | Brother of A'isha who fought on Ali's side during Battle of Jamal. |
| Mukhtar Al‑Thaqafi: | Loyalist of Ahlul Bayt. |
| Muslim Ibn Aqeel: | Cousin of Al-Husain and his emissary to Kufa, killed by Ibn Ziyad. |
| Omar: | The second Khalifa who appointed Mu'awiya as the Governor over Syria. |
| Quraish: | The clan of the Prophet (pbuh). |
| Shimr Bin Dhil‑Jawshan: | The killer of Imam Husain, his name will remain in infamy. |
| Siffin: | Battle imposed on Ali by Mu'awiya. |
| Syria: | Syria, Lebanon, and Palestine nowadays used to be called Syria. |
| Talha: | Sahaabi, leader during Jamal Confrontation, killed during that battle. |
| Tulaqaa': | Denigrating term used by Muhammad (pbuh) for the disbelievers who become Muslims after Mecca was triumphed over, for expediency’s sake. |
| Omar Ibn Sa'ad: | Commander-in-chief of the military forces against Imam Husain in Karbala. |
| Umm Habiba: | Sister of Mu'awiya, daughter of Abu Sufyan, wife of the Prophet (pbuh). |
| Uthman: | The third Khalifa killed by the protesting Muslims. |
| Waleed Ibn Ut'ba: | Governor over Medina when Yazid son of Mu'awiya declared his rulership. |
| Yazid son of Abu Sufyan: | Brother of Mu'awiya, governor of Syria for a few years until he died. |
| Yazid son of Mu'awiya: | Son of Mu'awiya, the infamous despicable ruler, cause of Karbala tragedy. |
| Zainab: | Sister of Al-Husain, heroin of Karbala, losing her children for the cause. |
| Zubair: | Sahaabi, leader during Jamal Confrontation, refused to fight during that battle. |
THE PROPHET (pbuh)
Refers to Ahlul Bayt
Sources for this chapter:
Al‑Muraja'at, S. Sharafud'din.
Al‑Ghadeer, Al‑Amini.
Al-Saadiq and the four Madh'habs, Asad Haidar.
Seerah of the Twelve Imams, H.M. Al-Hassani.
None of the Sahaaba had ever received as much recognition or was as highly credited in the Hadith as Ahlul Bayt, in particular Ali. To delve in the Hadith in search of these referrals the researcher finds several categories; some specify the status of Ahlul Bayt, others are general about Ahlul Bayt, yet others are specific about Ali, Al-Hasan, Al-Husain, among numerous others that fill volumes. Thus the referrals can roughly be categorized in the following fashion:
STATUS OF AHLUL BAYT:
- Hadith of Al-Thaqalain حـديـث الثـقـــــلـيـن(to hold to Al-Quran and Ahlul Bayt)
- Hadith of the Means of Salvation سفـيـنــه الـنـجاه(Safinatul Najaat, Vessel of Salvation)
- Hadith of Ghadeer Khum حـديـث غـديـر خــم(Specification of Wilaayah, meaning leadership)
GENERAL, ABOUT AHLUL BAYT:
- Hadith about love of Ahlul Bayt.
- Hadith about acknowledging the rights of Ahlul Bayt.
ABOUT ALI:
- Hadith about Wilaayah of Ali
- Hadith about tasks of Ali in days ahead
- Hadith about character of Ali
- Hadith about knowledge of Ali
- Hadith about the love of Ali versus antagonizing him
- Hadith about obedience to Ali
ABOUT AL-HASAN AND AL-HUSAIN:
- Hadith about status of Al-Hasan and Al-Husain
- Hadith about love toward Al-Hasan and Al-Husain
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1. HADITH AL-THAQALAIN: حـديـث الثـقــــــلـين
إني أوشك أن أدعى فأجيب، وإني تارك فيكم الثقلين: كتاب الله عز وجل وعترتي،
— كتاب الله حبل ممدود من السماء الى الارض، وعترتي أهل بيتي—
وإن اللطيف الخبير أخبرني أنهما لن يفترقا حتى يردا علي الحوض،
فانظروا كيف تخلفوني فيهما
The Prophet address his followers: O' People! I am about to be called upon [by the Most High] and so I will soon be leaving you. I will bequeath you two most precious matters. They are:
The book of Allah, as a cord extended from heaven to earth, and
My Itra [family], Ahlul Bayt.
Allah, the Benevolent and the All-Knowing has informed me that these two will be inseparable (from each other) till they reach me at the Pool of Blessings in Heaven. See then, O' people, how well you are to deal with them after I depart [from this world].[1]
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The Occasion:
While quoted in various formats, and due to its importance, this famous Hadith was declared on at least 5 occasions:
- Farewell Haj during the Prophet's Farewell Speech,
- Ghadeer Khum,
- After leaving Ta'if,
- At his minbar (pulpit) in Medina, and
- Even just before he died, in his room full of Companions.[2]
- The Hadith is reported by more than 20 Sahaaba. The Hadith was a lot like a unique will by the Prophet (pbuh). It was a unique legacy to leave after he was gone from this world; since after the Prophet (pbuh) was to depart from this world he was leaving behind two most precious matters. He specified the Holy Quran as the most valuable asset to mankind, and he specified Ahlul Bayt,( his family) as the second most important asset he was to leave.
Importance of Al-Thaqalain Hadith
The most precious matter for a Muslim is the Holy Quran. The guidance of the Word of Allah is the most valuable asset, so Muhammad (pbuh) was focusing people's attention to hold to the guidance of the Quran dearly. For it is through putting the Quranic guidance to practice that man can attain eternal bliss, more so in the eternal life. The Quran is described as a constant and consistent connection extending from the Almighty toward mankind, and the blessed connection will always be generous and bountiful to people who hold to it.
But why, one may ask, did the Prophet (pbuh) associate Ahlul Bayt with the Quran, and why did he consider them second in importance to the Quran? The answer is that Ahlul Bayt would be the best sourceto explain the Quran's meaning, and correctly interpreting its numerous aspects. The Holy Quran includes the firm (Muh'kam محــــكـم ) and the non-specific phrases (Mutashabah مـتـــشا بـه ), and the abrogators (Al-Naasikh النـاســخ ) and the Abrogated (Al-Man'sookh الـمـنـــســوخ ), the brief الـمـجــمـل and the detailed الـمـســـهــب , in addition to numerous Ah’kaam احــكام , among other things. To explain these points correctly, immeasurable knowledge and exquisite thought become necessary, requirements beyond the grasp of most people. The Prophet (pbuh) knew Ahlul Bayt to be the fitting fountain of that position; since the Prophet (pbuh) taught the essence and the substance of the Quran to Ali.
Besides, Ahlul Bayt had an unparalleled knowledge of the Prophet’s Sunnah سـنـــه رســـــول الله as no one would claim otherwise. Through Ali (their vanguard) they learned all about the Sunnah of the Prophet as the Prophet diligently taught it to Ali. Therefore, by spending all his life in the shadow of the Prophet (pbuh), and having been taught the Sunnah by the Prophet (pbuh), and having them put in writing, Ali left a magnificent legacy to Ahlul Bayt to draw upon for next 329 years, generation after generation.
Ahlul Bayt were known to be the acme in integrity, honesty, sincerity and earnestness. They had immaculate character all the way through, and the Prophet (pbuh) knew that, since he was so informed by Jibreel (Gabriel). That is why so assuredly the Prophet put his family (Ahlul Bayt) second to the Quran in importance.
Thus the Quran is to be the first and Ahlul Bayt the second [according to Hadith Al-Thaqalain]. This was attested to by Imam Ali in one of his Khutbas. The two are in close association and firmly held together, and both are to be followed and obeyed. This association was so important that the Prophet (pbuh) declared it on a number of occasions —to emphasize it in the minds of the listeners.
Yet
Yet in this Hadith the Prophet (pbuh) questioned the manner people would treat the Quran and Ahlul Bayt in future generations. Would they hold to their guidance and recommendations, or would they instead mistreat them? The Hadith urges people to hold to the Quran and Ahlul Bayt, and appeals to the people to love Ahlul Bayt and emulate them. It wonders about whether people would be devoted to them or instead overlook them, or even be indifferent to their guidance and teachings.
It could be concluded from this Hadith that the Prophet (pbuh) regarded Ahlul Bayt as:
▪ The model to mankind to follow and imitate, (and Ahlul Bayt proved to be the ideal).
▪ The vessel of salvation, not unlike Noah's Ark, for the ones who ignore it would spiritually perish.
▪ The security of the Ummah, against the Evil One.
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ألا أن مثل أهل بيتي فيكم مثل سفينه نوح،
من ركبها نجا ومن تخلف عـنها غـرق
Behold! The similitude of my family, Ahlul Bayt,
is like that of the Ark of Noah:
The one who embarks it, will have saved himself, and
the one who turns away from it, is doomed.[3]
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Commentary
While this Hadith was said several times, it was specifically said at Ghadeer Khum occasion to give more credence and support to the status of Ahlul Bayt. In referring to his family Ahlul Bayt, the Prophet (pbuh) was asking us to consider his family as if they were a vessel or a means to save people from drowning. Theirs is not different from that of Noah's Ark, and since when the deluge took place at the time of Noah, and since the means of salvation was in boarding the Ark, so is the case with Ahlul Bayt. This was a nice figurative simile, referring to Ahlul Bayt as the means to our salvation, for they will show the correct interpretation of the Quran, and the authentic Sunnah. Known for their pureness and piety, (and by virtue of their unparalleled knowledge of Islam), they become like the gracious vessel in which rests our spiritual salvation. The Prophet (pbuh) reminds us that when we listen to the teaching of Ahlul Bayt and follow their directions, we will be saved, because theirs is the correct teachings, i.e., reflecting his own teachings.
The Prophet foresaw his family's toil for Islam though most of them were as yet not born. But the Prophet (pbuh) often referred to them as if they were there by his side and he knew what they were going to teach, how they would enlighten and direct others, and how they would carry the banner of Islam. To predict so accurately and in such details leads us to conclude that this knowledge came to him only by way of Jibreel (Gabriel).
Looking back, history tells us that each of the Imams proved every bit of what the Prophet (pbuh) had foretold. For 329 years after the Prophet (pbuh) the twelve generations of Imams continued to be the beacon and the light to the Ummah, maintaining the same glorious information, with no contradicting views about any of the Ah'kaams or any of the numerous bits of Islamic information, as vast as that information is. No controversy is ever recorded among themselves, no contrasting Ah'kaam was ever registered by any of them, despite the span of twelve generations over 329 years after the Prophet (pbuh). Not only that, but the same was true despite vast differences in ages among the Imams; i.e., the young as well as the oldest gave the same Ah'kaam. No wonder, the Prophet (pbuh) has also said of them:
والنجوم امان لأهل الأرض من الغرق،
وأهل بيتي أمان لأمتي من الإختلاف (في الدين)
فإذا خالفتها قبيله من العرب (يعنى في احكام الله) إختلفوا فصاروا حزب الشيطان
As the stars protect mankind from losing the way in its travel, so are my Ahlul Bayt,
they are the safeguard against discord in matters of religion.
The community dissenting from their teachings on Divine Commands shall be split up by dissensions and become the party of Satan.[4]
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من كنت مولاه، فهذا علي مولاه
اللهم وآلِ من ولآه، وعاد من عاداه
وانصر من نصره، واخذل من خذله
وأدر الحق معه حيثما دار
In addressing the crowds of the Muslims the Prophet (pbuh) said:
O' People, he who takes me as his Mowla (Supreme leader), so this Ali, is his Mowla*.
O' Lord!
Support him who supports Ali
Detest him who detests Ali
Favor him who favors Ali
Oppose him who opposes Ali, and
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The Word MOWLA مـولـى means the one vested with authority over others, thus appointed as their leader, supreme master or overlord.
The Occasion
It was the 18th of Dhul Hijjah, and the Prophet (pbuh) along with about 100,000 participants [in Haj] were on their way home. They had left Mecca a few days back, having finished the Farewell Haj. It was summer, very hot, the blazing sun taking its toll.
At noontime the Prophet (pbuh) received a remarkable revelation, and it was so powerful that the Prophet (pbuh) was obliged to stop the people from marching; and he asked them to gather for the announcement; even calling back those who had already left for home. It was an urgent matter. The revelation (called Ayah of Tableegh آيه التبليغ ) commanded:
يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ
وَاللّهُ يَعْصِمُكَ مِنَ النَّاسِ
إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ
“O' Messenger! Declare what has been revealed to you,
and if you do not,
then your works will not have been fully declared.
And Allah will protect you from [the hurts of] people.”[6]
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The place is called Juh'fa,جـحـفــه and there was a well-spring 3 miles north of the site calledGhadeer Khum .غـديــر خــم Juh'fa was a convergence place for several highways leading north, south, east, and west. The spot was strategic, and an important traffic spot between Mecca and Medina. The people were very curious, for as they gathered they saw an elevation of piled saddles. The Prophet (pbuh) had asked for such elevation to be erected, made of piled saddles, near a tree which was covered with cloths for shade.
The urgency of this Ayah showed a threat that if the Prophet (pbuh) did not comply to the Ayah right away then all his Islamic works of the past 23 years would be void. Besides, Allah had promised to protect the Prophet (pbuh) from any hurts that people may cause him, implying there was such a possibility.
Once preparations were completed, the Prophet (pbuh) went up the pile of saddles, so that everyone would see and hear him clearly. There he stood, and though the glare of the sand was blinding and the heat oppressive, he gave the famous speech. The speech touched on many points, then he came to the point: He questioned the audience if he had the authority over them, i.e., was he their exclusive Mowla (Supreme Leader and Head). The audience acknowledged without hesitation, “Yes, O' Prophet, of course you are our Mowla”. He repeated the question three times, and three times the audience answered in the same way; acknowledging his Wilaayah (as the Quran had so revealed). The Prophet then called for Ali, held his arm up so that the arms of the two formed one entity pointing upward. He then said to the dumbfounded audience, “He whose Mowla (Supreme Leader or Master) I am, so is this Ali, ....”
The event was very impressive and unique, the 33 year old Ali was now confirmed and so appointed without questions, he was to be the man with authority, and the Mowla over the Muslims after the Prophet would have departed from this world.
The people received the news with cheer, some with envy and even a touch of jealousy. A tent was erected nearby for the people to congratulate Ali, for this designation of Ali by the Prophet in front of so many people was an unparalleled honor. The Prophet (pbuh) had officially recognized Ali as the Mowla over all, i.e., his successor. The first to congratulate Ali was Omar and Abu Bakr. Omar said,
بخٍ بخٍ لك يا علي أصـبحـت مـولاي ومـولى كل مؤمـن ومـؤمـنـه ـ
“Congratulations, Congratulations to you O' Ali, you have become my Mowla and the Mowla of every devout, man or woman”. [7]
Immediately After ...
Immediately after these happenings an Ayah was revealed to Muhammad (pbuh). The Ayah announced the cessation of the revelations since the entirety of Islam has been concluded. Allah declared in Surah 5 (Al-Maa'ida), Ayah 3 the following:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِينًا
“To-day I have completed for you the religion,
and favored you with My bounty,
and accepted Islam for you as the religion”[8]
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Thus, without the declaration of Ali's Wilaayah ولايه the Islamic Message would have been incomplete. It was only after this notable announcement and the pointed declaration of the Prophet (pbuh) of Ali's Wilaayah that the Message of Islam became whole and complete.
More than 110 Sahaaba and 84 Tabi'in had reported this Hadith, and 26 books have been written about it.[9]
Story of Al-Fihri الـفـــــهــري
After the throngs dispersed, and the Prophet (pbuh) had arrived at Medina, an Arab dignitary by the name of Al-Fihri, came forth to investigate. He asked the Prophet in a quarrelsome way if Ali's appointment was a command by Allah or an idea of Muhammad himself. The Prophet (pbuh) answered, “This was a command by Allah, Most High.” Al-Fihri retorted, “Wasn't it enough that you asked us to declare the Shahaada and we did, then you asked for Prayers and we did, then for Saum and we complied, and then for Zakat and we complied. Now you ask us to accept your cousin to take your place.” He left in a huff saying, “O' Lord, if Muhammad was saying the truth, let the sky rain stones over us.” Soon after this a stone came hurling from high above, dashing powerfully, hitting Al-Fihri on the head. Once so hit, Al-Fihri collapsed, falling to the ground with a thud, dead.[10]
Ali Reminds the Audience
Ali brought the event of this occasion to mind, asking his audience to attest to the occasion. He did this during,
a. the Day of Shoora,
b. times of Uthman, and
c. 30 years later at Ruh'ba in Kufa during his Khilaafah.
At Ruh'ba الـرحـبـــه Ali graciously addressed the audience requesting of any Sahaaba who witnessed Ghadeer Khum to stand up. Thirty (30) Sahaabi stood up, twelve of whom were participants at Badr Battle. Ali noticed that three others did not stand up, though he knew they were present at the occasion. When questioned for not standing, one gave the excuse of being too old to remember, the other two gave other excuses. Ali said a Du'aa, asking Allah to deal with those who had denied the occasion in His own way.
Of the three men, Anas Ibn Malikأنــس بن مالك got a disease immediately, whereby his skin lost its color becoming white (Leukoderma), Baraa' Ibn Aazib الـبــراء بن عازب became blind, and Jarir Al-Bajly جـريـر الـبـجــلى reverted to disbelief. The blinded man was often heard saying, “This was the result of the Du'aa of the devout servant of Allah”. It is said that Anas Ibn Malik never concealed any more reports or narrations pertaining to Ali; always referring to him as “The devout servant of Allah”. [11]
Early Wasiyyah:
يا بني عبد المطلب إني والله ما أعلم شابا في العرب جاء قومه بأفضل مما جئتكم به، جئتكم بخير الدنيا والآخره، وقد امرني الله أن أدعوكم إليه،
فأيكم يؤازرني على أمري هذا، على أن يكون أخي ووصيي وخليفتي فيكم؟
فأحجم القوم عنها غير علي ــ وكان أصغرهم ــ إذ قام فقال:
"أنا يا نبي الله أكون وزيرك عليه"
فأخذ رسول الله برقبته وقال:
"إن هذا أخي ووصيي وخليفتي فيكم، فاسمعوا له وأطيعوا"
"O Descendants of Abdul Mut'talib, I know of no one among the Arabs who brought you a better gift than I have [Islam].
I have come to you with the good of this world and of the Hereafter. Allah has ordered me to invite you to it.
Let me know, therefore, who of you is willing to assist me in this task
and to share with me the burden, so that he becomes my brother, the executor of my will, and mysuccessor.”
Ali was 13 years old. When the Prophet repeated his request for the third time and no one responded, it was Ali who responded among the dumbfounded audience, when he said” I, O’ Messenger of God, will be your deputy!” The Prophet (pbuh) declared then:
“This [Ali] is my brother, the Executor of my will, and my successor among you. So listen to him and obey him.”
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The Occasion
Ali was 13 years old, accelerating in his growth, with only fuzzy hairs on his chin and a voice that had not yet changed. He was among the 30-40 people from Benu Mut'talib who were invited to dinner by Prophet Muhammad (pbuh). Muhammad wanted to openly declare the message of Islam to them, since he had received a Revelation from Allah commanding him to do so. The guests were his close relatives: uncles, cousins, and others.
Muhammad (pbuh) talked to them about his Prophethood and about Islam, and when he approached the end of his speech, he was hoping for someone to uphold him, and in return the person would be his figurative brother, executor of his will, and successor.
The audience was silent but with expression of ridicule on their faces, and looks of anger. Some were in disbelief at the nerve of Muhammad (pbuh) and how dare he to bring such a matter to them! Some felt insulted, “After all,” they thought, “Who was to challenge their idols and their way of life?”
But the silence was suddenly ripped. It was a boyish voice, yet bold, firm and assertive, with a tone of seriousness and defiance. It was the voice of the 13-year-old Ali. He responded, “I will be, O' Messenger of Allah.”
All faces turned to Ali, to discover a determined look on his face, indicating that he meant every word of it. Muhammad (pbuh) repeated the question for a third time and the answer was the same. It is then that Prophet Muhammad (pbuh) reaffirmed by replying:
“Verily this is my brother, the executor of my will, and
the one to succeed me.
Therefore, listen to him and obey him.”[12]
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أنت مني بمنزله هارون من موسى
إلا أنه لا نبي من بعدي
The Prophet (pbuh) said to Ali:
“O' Ali! In relation to me you are of the same rank and distinction as [Prophet] Haroon was to Musa,
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This Hadith was also said at a number of occasions, but outstanding among them was when the Prophet (pbuh) was about to leave for Tabuk.
Tabuk was east of the dead sea, a distance of several hundred miles, and the Prophet (pbuh) was leading an expedition to that area. Though it was summertime, and the expedition was to take several weeks, Ali's biggest wish was to be with the Prophet (pbuh). Ali had participated in all of the expeditions before, but this expedition was an exception since the Prophet (pbuh) wanted Ali to be in charge of the affairs of the budding Islamic State. The Prophet (pbuh) had put Ali in charge of all matters of the state during his absence, to:
- give Ali experience in solving problems of the State,
- let Ali be known to the people in this role, even though Ali was no more than 32 years old at the time, and
- give Ali full responsibility in administering the Islamic State as it stood then.
Meaning of the Status (Manzila):
What does it mean that the rank and status of Ali in relation to the Prophet was the same as that of Haroon to Musa? Let us take some examples:
1. The Quran says Musa asked Allah to support him by his brother Haroon, and Allah granted the wish. Muhammad (pbuh) did the same thing and Ayah of Tat'heer آيه الـتـطـــهـيـر (33:33) was revealed in response, specifying Ahlul Bayt.
2. Haroon backed Musa up, and patronized him. And so did Ali, he always supported and patronized the Prophet (pbuh).
3. Musa was the brother of Haroon, and so did the Prophet (pbuh) make Ali his brother in a figurative manner when he arrived in Medina after emigrating from Mecca, and
4. Haroon was left in charge of the community when Musa left for 40 days to receive the tablets. And now the Prophet (pbuh) is doing the same thing, he asked Ali to take his place and be in charge of the nation's affairs in his absence of several weeks.
Thus, Muhammad (pbuh) assigned to Ali the exceptional entitlement status, the same blessed relationship as Haroon was to Musa; the rank of glorious eminence.
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For the love and acknowledgment of the rights of Ahlul Bayt the Prophet (pbuh) remarked:
إلـزمـوا مـودتـنـــا أهـل الـبــيـت،
فإنه من لقـي الله وهـو يـودنـا، دخـل الجــنه بـشــفاعـتــنا،
والذي نـفــسي بـيــده لا يـنــفـع عــبـداً إلا بـحــقـنا
[O People!] Hold on to the love of Ahlul Bayt,
for he who so meets his Creator as our friend
shall enter Paradise through our intersession.
By the Lord, Most Glorious,
no one's good deeds can benefit him unless
he acknowledges our rights.[14]
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Another Hadith said on behalf Ahlul Bayt:
مـعــرفـه آل مـحــمد بـراءه مـن النــار
وحــب آل محــمد جـوآز على الـصـــراط
والــولايــه لآل محــمد أمــان من النـــار
Acknowledgement of Aali Muhammad means salvation from Hellfire,
The love of Aali Muhammad is an easy pass for
crossing the Bridge [on Judgment Day]
and obedience to Aali Muhammad is a protection from
Doom's Day. [15]
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WILAAYAH FOR ALI:
من أراد أن يـحــيا حـيــاتي، ويـمــوت مـوتي، ويـســكن جـنه الخـلد التي وعــدني ربـي،
فـلـيـتــولَ علي بن أبي طـــــالب،
فإنه لن يخـــرجـكم من هــدى ولـن يدخـــلكم في ضـــــلاله
Prophet Muhammad (pbuh) has declared about Ali:
Whoever wishes to live as I [Muhammad] have lived, and
die as I will die, and
enter the Garden of Eternal Bliss (which Allah has promised to me):
Let him take Ali as his Wali (Supreme Master)
Because Ali will never lead you out of the Path of the Truth, nor will he take you into error. [16]
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Prophet Muhammad (pbuh) has also declared in regard to Ali:
علي ولي كل مــؤمـن من بــــعـدي
Ali is the Wali (with authority) over every mu'min, after me[17]
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TASKS AHEAD OF ALI:
عليٌُ باب عـلـمــي، ومـبــــين من بـعـدي لأمـتي ما أرســــلـت به،
حـبـــــه إيـمــــــان وبـغـضــــــه نـفــــــاق
Ali is the doorway to my knowledge, and
after me he will explain to my followers about what has been sent to me.
Love for Ali is faith, and to spite him is hypocrisy.[18]
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Prophet Muhammad (pbuh) has also declared describing Ali:
أنت يا علي تبــين لأمــتي ما أختــلـفوا فيه من بعدي
Oh Ali, you will clarify to my Ummah
what they had differed in, after me [after I am gone] [19]
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KNOWLEDGE OF ALI:
أنا مديـــنه العـلم وعليٌ بابــها
فــمن أراد فـلـيــدخـل من الـبــــاب
Prophet Muhammad (pbuh) has also declared describing Ali:
I am the dwelling of [spiritual] knowledge (I’lm) and
Ali is its gateway.
He who wants to reach this dwelling, should come through this gateway.[20]
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ABOUT ALI'S CHARACTER:
إن الله عـهـد إلي في علي أنه رايـــه الـهـــدى، وإمـام أولـيـــــائي،
ونـور من اطــــاعـني،
وهو الــكلـمـــه التي ألـْزمـــتـُهـا المـتــقـيــــــن
Prophet Muhammad (pbuh) said to his audience about Ali:
Allah has pledged to me that Ali is the banner of guidance,
the Imam of my devotees, and
the light for those obedient to me;
He [meaning Ali] is the word which I impose upon the pious as a duty.[21]
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LOVE OF ALI:
يا عـلي طـوبى لــمن أحــــبك وصـــدق فـيك
وويـل لـمن أبـغـــضك وكـــذب فـيـك
Prophet Muhammad (pbuh) said about Ali:
O Ali!
Joy for the ones who love you and believe in your words;
and
Woe for the ones who detest you and disbelieve in you.[22]
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The Prophet has also said:
علي مـني وانا مـن عـلي
ولا يـــؤدي عـني إلا أنا وعـلي
Ali is of me and I am of Ali
and none delivers except me and Ali[23]
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FEELING TOWARDS ALI:
A few selections about what the Prophet had said about Ali:
حُــب عـلي إيـمــــــان
وبغــــــضـه نـفـــــــاق
The love of Ali is: faith
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The Prophet said about Ali:
من ســـــب عـلــــياً فقد ســـبـني
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OBEDIENCE TO ALI:
من أطــــاعـني، فـقــد أطــــــاع الله
ومن عــصاني، فـقـــد عــــصى الله
ومن أطـــاع عـلياً، فـقــد أطــــاعـني
ومن عـــصى عـلياً، فـقــد عـــــــصـاني
The Prophet (pbuh) said in a Hadith about the value of obeying or disobeying Ali.
The person who obeys me: will have obeyed Allah,
and the one who disobeys me: will have disobeyed Allah.
And the person who obeys Ali: will have obeyed me,
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The Prophet (pbuh) designates Al-Hasan and Al-Husain, (each as a prince over the youth in Heavens) by declaring:
أنا وعلي أبوا هذه الأمه،
من عـرفـنا فـقد عـرف الله، ومن أنـكـرنا فـقـــد أنـكــر الله عــز وجـــــل
ومن علي سـبـطا أمــتي وســـيدا شـبــــاب أهـــل الـجــنه: ألـحـسن والـحــسـين
ومن ولد الـحـســـين تـســعه: طاعـــتـهم طاعــــتي ومـعـــصيـتهم معـــصـيتي،
تاســـعـهم قائـــمـهم ومـهـــــــديـهم
I [Muhammad] and Ali are the fathers of this nation.
He who recognizes us as such believes in Allah, the Mighty and Glorious.
And from Ali are my two grandchildren,
Al-Hasan and Al-Husain, each of whom is the Prince over the Youth in Heaven;
and among the descendants of Al-Husain are nine, obedience to them is obedience to me, and disobedience to them is disobedience to me.
The ninth of them is their Qaa'im and Mahdi (the firmly established), the executor, and the Divinely trained for right guidance.[27]
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When Al-Husain was a few years old the Prophet (pbuh) stated on his behalf:
أنت ســيد إبـن ســـيد، أنـت إمـــــام إبن إمـــــام، أخـو إمــــام أبـو ألإمــــه
وأنـت حـجــــه الله وابـن حجــــــته
وأبو حـجــــج تـسـعـــه من صـلـبـك تاســــعـهم قائـــــمـهم
You are a Sayyid (Supreme Master) and the son of Sayyid.
You are an Imam and the son of an Imam, and the brother of an Imam.
You are Allah's proof and confirmation and the son of His proof.
You are the father of nine of Allah's proofs in your line of descendants. Their ninth is their Qaa'im (the firmly established, the executor) [28]
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Another well known saying of the Prophet (pbuh):
من أحـب الحـســـن والحســـــين فـقـد أحـــــبـني
ومن أبغـضـــــهـما فـقـد أبغـــــــــضـني
The person who loves Al-Hasan and Al-Husain
will also have loved me,
and the one who detests them
will have detested me. [29]
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Finally a well known saying of the Prophet about Al-Hasan and Al‑Husain:
أنا ســـــلم لـمن ســــــالمــتم وحـرب لـمن حــــــاربــــــتم
I am in peace with the ones you are in peace with,
and I am in battle with the ones whom you are in battle with.[30]
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To be in harmony with Ahlul Bayt is to follow their teachings, to give them the proper degree of love,friendship, and devotion. They are our means of safety, they are our Ark; they had sacrificed for us so that Islam remains intact for us.
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[1] (See Mus'nad Ahmad, Vol. 3, Page 17 and 26. Also Kanz al-Ummal, Al-Muttaqi, Vol. 1, Page 47. Also Masabeeh Al-Sunnah, Al-Bagh'wi, Vol. 2, Page 204.)
[3] (See Mustadrak, Al-Haakim, Vol. 3, Page 151.)
[4] (See Mustadrak, Al‑Haakim quoting Ibn Abbas, Vol. 3, Page 149)
[5] (See Al-Haakim, Mustadrak, Vol. 3, Page 109.
Also Mus'nad Imam Ahmad Vol. 1, Page 119; and Vol. 4, Page 372. Also Sahih Muslim, Vol. 2, Page 262.)
[6] (See Asbaab Al‑Nuzool, Al-Wahidi, Page 150. Also Tafseer Abu Rafi, also Al-Tha'labi).
[7] (See Mus'nad Imam Ahmad, Vol. 4, Page 281. Also Al-Ghazali, Sirrul Aalameen, Page 12. Also Al-Tibari, Al-Riyadh Al-Nadhirah, Vol. 2, page 169. Also M.J. Chirri, Ameerul Mu'mineen, Page 545).
[8] . (Mutawaatir through Al‑Itra Al-Tahira).
[9] See Al-Ghadeer, Al-Amini, Vol. 1, Pages 12-72 mentioned by name and its reference sources)
[10] (See Al-Tha'labi quoting Al-Shiblinji, Page 11. Also Al-Seerah Al-Halabiya, Al-Halabi, Vol. 3, Page 214.)
[11] (See Al-Ma'arif, Ibn Qu'taiba, Page 194).
[12] (See: Tibari, History of Countries, Vol. 2, Page 216. Also Ibn Atheer, Al-Kaamil, Vol. 2, Page
[13] (See Sahih Muslim, Vol. 3, Page 58. Also Sunan Ibn Maajeh, Vol. 1, Page 28. Also Al-Mustadrak, Al-Haakim, Vol. 3, Page 109
[14] (See Al-Awsat of Al-Tibrani and Ih'yaa Al-Mayyet of Sayooti, and Al‑Sawaa'iq of Ibn Hajar).
[15] (See Al-Shafaa, Part 2, Page 40.)
[16] (See Al-Mustadrak, Al-Haakim Vol. 3, Page 128. Also Kanz al-Ummal, Al-Muttaqi, Vol. 6, Page 155.)
[17] (See Masnad Ahmad, Vol. 5, Page 25. Also Sahih Al-Tirmidhi, Vol. 5, Page 296)
[18] (See Kanz al-Ummal, Al-Muttaqi, Vol. 6, Page 170)
[19] (See Al-Sayooti, Al-Jami Al-Kabeer, Vol. 2, Page 56. Also Al-Riyaadh Al-Nadhirah, Vol. 2, Page 229.)
[20] (See Al-Haakim, Mustadrak Vol. 3, Page 226. Also Ibn Jareer, Kanz al-Ummal Vol. 15, Page 13. Also Ibn Katheer, History, Vol. 7, Page 358.)[20]
[21] (See Shar'h Al-Nahj, Ibn Abi Al-Hadeed, Vol. 2, Page 449. Also Hulyat Al‑A'la', Abu Na'eem through Hadith of Aslami)
[22] (See Al-Mustadrak, Al-Haakim, Vol. 3, Page 135)
[23] (See Sunan Ibn Maajeh, Vol. 1, Page 44. Also Tirmidhi, Vol. 5, Page 300.)
[24] (See Sahih Muslim, Vol. 1, Page 61. Also Sunan Al-Nisaa'i, Vol. 6, Page 117.)
[25] (See Al-Nisaa'i, Khasa'is, Page 24. Also Al-Haakim, Mustadrak, Vol. 3, Page 121. Also Masnad Imam Ahmad, Vol. 6, Page 323.)
[27] (See Ik'maal Al-Deen, Al-Siddooq quoting Imam Al-Ridha).
[28] (See Ik'maal Al‑Deen, Al-Siddooq quoting narration of Salman Al-Farsi).
[29] (See Sunan Ibn Maajeh, Hadith 143.)
