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WHO ARE AHLULBAIT
All praises belong to Allah, Lord of the worlds. Peace and blessings be upon our master Muhammad, the most honorable of the prophets and the chief of the Messengers of Allah, and upon his household, companions, and progeny.
Almighty Allah says:
The mercy of Allah and His blessings are on you, people of the house, surely He is Praised , Glorious.(11:73)
Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a(thorough) purifying.(33:33)
Say: I do not ask you any reward for it but love for my near relatives. (42:23)
In his book entitled al-Sahih, Muslim records the following: Zayd ibn arqam narrated: In a place between Mecca and Medina called 'Khumm', the Messenger of Allah once delivered a speech to us. After statements of praising and thanking Almighty Allah, as well as statements of preach and reminding of Him, the Prophet said:
"O people, I am no more than an ordinary person, and the messenger of my Lord (i.e. angle of death) will shortly come to me and then I will respond. first, the Book of you, I have left two weighty things: first the Book of Allah that includes righty guidance and illumination. Preserve in the Book of Allah and hold fast on it. Second, my household, remember Allah concerning my household."
The first thing one can learn from the previous directive of the immaculate Prophet is that one who loves someghing must prefer it to himself, lest such love will be false and untrue. To attain something after serious search is more pleasant and delightful than to get it without fatigue.
The true love for the Messenger of Allah can be shown through following his words and deeds, complying with his instructions, avoiding things that he deemed forbidden, copying ethics, and following him in his love for his household (the Ahl al-Bayt), by showing love for them. The Prophet's household are the real pure ones. It is they whom almighty Allah has given His love, bestwood upon with variant miracles, purified from the natures of souls, and saved from following their own desires. As a result, all their thoughts have become completely connected to almighty Allah.
Thus, love for the Prophet's household has become the origin and the first step in the way towards Allah. All manners and ranks are only levels of love. Out of His honoring them, Almighty Allah educated the ignorant among the Prophet's family, guided the lost, and strengthened the weak; therefore, to behave modestly before obligatory, and to serve them as much as possible is regarded as seeking nearness to them. It is Almighty Allah, the Creator, Who favored, awarded, purified, chastened, and honored the Prophet's Household. This is clear in His saying:
Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a(thorough) purifying.(33:33) Therefore, creatures must bear in their hearts such divine favorings as response to the Creator's instruction and carrying out the Prophet's call.
Love for the Prophet's household can be achieved only by respecting them in presence and absence; they hence should not be slandered or disrespected. Finally, it is forbidden to backbite, especially the Prophet's household and the sincere saints of Allah.
O you who belive! Avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy nor let some of you backite others. Does one of you like to eat the flesh of his dead brother? But you abhor it; and be careful of your duty to Allah; surely, Allah is Oft-returning to mercy, Merciful.(49:12)
As a result, Muslims must beware of such a vicious trait. However, no one who plunges into such a thing will attain success, because the saints are as same as the prophets, and to make distinction between them is to deprive them of their prosperities and ingratitude for their graces. Unfortunately, the inattentive and the deceived ones look at the people of honesty and faithfulness with the eyes of despise, issue wrong decisions about them, charge them with deviation, and regard them as ignorant. The clear-sighted ones. on the other hand, are presistently calm; they can see the unseen with eyes of discernment from beyond soft screens. Accordingly, misfortunes can not defeat them and attacks of time can not provoke them. In an instant, the flag of ease shall gleam for them, clouds of obscurity clear away and Almighty Allah eradicate the intrigues of the conspirators.
On that account, men of perception, sagacity, decency, and observation hold faithful devotion, perfect constancy, sincere honesty, and abundant esteem for the Prophet's household out of their compliance to the Creator's instruction. their honoring the Prophet, and their acceding to his commandment in the folliwing Hadith:
Al-Tabarani, in his al-mu'jam al-kabir, Abu al-Shaykh Ibn Habban, in his al-Sahih and al-Bayhaqi; all recorded the Prophet's following saying:
"A servant of Allah shall not be faithful believer unless he loves me more than he loves himself, loves my household more than he loves his household, loves my family more than he loves his family, and loves my soul more than he loves his soul."
Al-Bayhaqi, Abu al-Shaykh, and Ibn Habban, in his al-Sahih, all recorded the following Hadith on the authority of Ali:
The Messenger of Allah was furious when he came out, sat on the minbar, thanked and praised All, and then said: "What is the matter whit those who hurt me concerning my household? I swear by Him Who grasps my soul in His hand that a servant(of Allah) shall not be faithful believer unless he loves me, and he shall not love truly unless he loves my progeny."
For this reason 'Abu Bakr said: "I love to respect the Prophet's kinship more than to respect mine."
Out of his honesty and wisdom, the Mster of the Creatures(i.e. Prophet Muhammad) who says nothing but truth has said as it is reprorted by al-Tirmidhi, in his al-Sunan, and al-Hakim, in al-Mustadrak, on the authority of(Abdullah) Ibn Abbas:
"You should love Allah on account of the graces that He bestows upon you ceaselessly, and you should love me on account of your love for me."
As a commentary of the Prophet's saying,
"You should love Allah on account of the graces that He bestows upon you ceaselessly," the author of Fayd al-Qadir says: "This means that you should love Allah for the various material and tangible graces that He confers upon you, such as the facilitation of food and drink -as an example on the material graces-, and the leading to success and right guidance, the nomination of figures of knowledge, the creation of senses, and the dispense of the illuminations of conviction on hearts in adddition to the other tangible graces."
Ibn 'Atta-Allah al-Iskandari says:
"In every moment, Almighty Allah confers upon you with graces for which you should love Him and must thank Him at all times." Accordingly, it is impossible to settle the thanking when its time slips away, since a new thanking must be renewed in every split second. In the same way, seeking forgiveness and evasion of sins must be renewed in every moment.
Almighty Allah says:
"And if you would count Allah's favors, you will not be able to number them; most surely Allah is Forgiving, Merciful." (16:18)
Hence, the Prophet intended to say that you must love Almighty Allah because He is conferring upon you with His endless graces. Al-Zamakhshari says in this regard:
"Grace denotes every advantage intended for charity. On this account, Allah the Exalted has created the whole world as grace. The world is in fact either animate or inanimate. The inanimate is grace for the animate, and the animate is grace for liveliness is grace for the spirited, because without liveliness, the spirited would lose the ability to benefit by other graces. Thus, anything that can be benefited is grace." As a commentary on the previous notion, al-Fakhr al-Razi says:
"The graces of Allah the Exalted are countless, because everything that He has given to us, such as advantages, pleasures, limbs and organs that we use for getting benefits and evading harms, things that He has created in this universe to reason out the existence of Him as the one and only Maker, and things that He has brought about so as to restrain from acts of disobedience; all these are graces. Furthermore, everything that brings pleasure is grace, and everything that does not bring pleasure but is used for evading harms is also grace, and everything that does not bring pleasure and is not used for evading harms is also grace since it can be used as evidence on the existence of the Maker and, thus, a means to the recognition of and the obedience to Him. As a result, all the creatures are graces."
It is now clear that a servant's love for Allah does not need for interpretation, while Allah's love for a servant needs interpretation. In this regard. Imam al-Ghazzali says:
"Love for Allah is factual, not figurative, because love, as linguists cite, denotes the soul's tendency to something expedient and agreeable, while the excessive tendency is the ardent love. Since Allah the Exalted is All-benevolent and pleasing, and tendency to benevolence and pleasance is naturally satisfying, love for Him has become real. On the other side, Allah's love for a servant is a figurative matter that stems from the Lord's unveiling the divine screen between a servant and Him in order that the servant will see the Lord with his heart, and also stems from the Lord's enabling the servant to be close to Him."
The following is excepted from Sharh al-Mawaqif:
"Our love for Allah is a spiritual manner depending on the conception of His continual, limitless perfection, and necessitating perfect attention to His Scared Presence without languor or whereabouts. While our love for things other than Him is a manner depending on the imagination of the perfection of pleasant, human, or comparable things, such as the love for one's beloved or the father's love for his son.
Moreover, love is satifaction, will , and avoidance of protest. In abstract, Allah's love for others is not real, because the reality of love denotes will, and wills associate limited things only, and Almighty Allah has no limits. In other words, a will to do something denotes that that thing has not been done yet, and the will to avoid something denotes that that thing can be avoided. On that account, Almighty Allah is too exalted to will to do or avoid something, because He is the Everlasting, the eternally Besought of all."
The prophet saying, "you should love me on acount of your love for Allah," means that because Allah the Exalted loves me, He specifies your love for me as an instruction that you must carry out. This meaning is stated in the following authentically narrated report: "When Allah loves a servant, Archangel Gabriel declares: Allah has loved so-and-so, you therefore must love him." The Prophet's saying, "You should love my household on account of your love for me," means that because I love my household for Allah's love for them, you should then love them.
The Prophet's saying may also denote an instruction that must be carried out, because love for the Prophet's household is for their love for the Prophet. Almighty Allah says:
"Say: I do not ask of you any reward for it but love for my near relatives." (42:23)
Al-Fakhr al-Razi records that the Prophet and his household are equal in five things:
(1) During the Tashahhud of the prayers, blessings should be said to the Prophet and his household.
(2) During the Taslim 1 of the prayers. blessing should be said to the Prophet and his household. In the Holy Quran Almighty Allah says: سلام علي آل ياسين(130).
Peace be on the family of Yasin. (37:130)
(3) In purity; Almighty Allah addresses to Prophet Muhammad by saying 'pure.'
(4) Almighty Allah says:
Say: If you love Allah, then follow me, Allah will love you. (3:31)
(5) Almighty Allah says: "Say: I do not ask of you any reward for it but love for my near relatives." (42:23)
The Holy Quran, authentic Hadiths, and consensus of Muslim scholars from different generations; all these refer to the divive obligation for loving, adoring, esteeming, respecting, and honoring the household of Allah's Messenger. Besides, reason decides this fact according to the previous proofs on the obligation of gratitude for the All-benefactor Lord's graces. Our Prophet, as being the prophet of mercy, the guide of the ummah, and the savior of humankind, must be thanked, appreciated, respected, and honored. To honor and love the Prophet's household is a part of honoring and loving him.
On that account, the four major guidelines of the Islamic Shariah, namely the Holy Quran, the holy sunnah, consensus of the different generation of the Muslim scholars, and analogy,make incumbent upon Muslims to love the Prophet's household. To refer to all these evidences is impossible in this brief essay, because it requires big volumes, and the submission to this fact is an indisputable matter for both ordinary people and scholars. We have referred to some points of this topic only in order to enlighten those who love the Prophet's household, for Almighty Allah says:
Surely, Allah chose Adam and Noah and the descendants of Abraham and the descendants of 'Imran above the nations.(3:33)
Undoubtedly, Prophet Muhammad belongs to the descendants of Abraham and, as a result, his household belong to the descendants of Abraham. As a conclusion, the Prophet's household are chosen by Allah.
Regarding Almighty Allah's saying:
Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a(thorough) purifying.(33:33)
This is most surely clear-cut evidence on the special rank of the Prophet's household. Furthermore, there are numerous Verses from the Holy Quran and Hadith supporting each other in this regard. The best example is Allah's saying:
"Say: I do not ask of you any reward for it but love for my near relatives."(42:23)
The authenticated frank Hadiths regarding the Prophet's household are too innumerable. Let us refer to some of them:
Al-Tirmidhi, in his al-Sunan, and Abu Hatam reported the following Hadith on the authority of Zayd ibn Arqam:
"I am in war against him whoever is in war aganinst them(the Prophet's household), and in peace with him whoever is in peace with them."
Al-Tirmidhi and Imam Ahmad recorded the following Hadith:
"Anyone who hurts my relatives will be hurting me, and whoever hurts me is surely hurting Allah."
Imam al-Bukhari, in his al-Sahih, recorded the following on the authority of 'Abd-al-Rahman ibn Abu Layla:
Ka'b ibn 'Ajarah met me and said, "May I present to you a gift that I have heard from the Messenger of Allah?" "Yes," I answered , "give it to me."
He spoke, "We asked the Prophet how to send blessings on the Ahl al-Bayt, and he answered: You should say:
Say: O Allah, have mercy upon Muhammad and upon the family of Muhammad in the same way as you had mercy upon Abraham and the family of Abraham. You are surely Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad in the same way as you blessed Abraham and the family of Abraham. You are surely Praised and Glorious."
Commenting on this Hadith, our master Jabir says:
"I do not believe that my prayers in which I do not send blessings upon Muhammad and the family of Muhammad; I do not believe such prayers will be accepted."
Al-Tirmidhi, in his al-Sunan, records the following on the authority of 'Umar ibn Abu Salamah, the Prophet's stepson: Regarding the follwing Verse:
Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying. (33:33)
When this Verse Was revealed, the Prophet was in the house of Ummu-Salamah -the Prophet's righeous wife-. He summoned Fatimah, al-Hasan, and al-Husayn and covered them with a cloak, which, too,covered his back, and said:
"O Allah , these are my household ; therefore, (I beseech You to) keep away the uncleanness from them and purify them a thorough purifying." Seeing the situation, Ummu-Salamah asked, "Am I added to them, Allah's Messenger:"
The Prophet answered, "You are in your own position, and you are on the right."
These are the Ahl al-Bayt from whom Almighty Allah keeps away the uncleanness and whom He purified thoroughley. In the previous Hadith, the Messenger of Allah shows that this honor (of thorough purification) is dedicated to them individually and without the participation of anyone else.
According to the narration, this exclusive position verifies that Ummu-Salmah heard and saw the whole situation and asked the Prophetto include her to them. As she tried to lift up that cloak and go under it, the Prophet took the cloak's edge from her hand and said,
"You are on your own position, and you are on the right."
Because this exclusive position is dedicated to the Ahl al-Bayt alone, nobody else should be added even Ummu-Salamah, the virtuous wife of the Prophet and mother of the faithful believers ( Allah please all the mothers of the faithful believers). [In the Holy Quran(33:6), Almighty Allah says: "The Prophet has a greater claim on the faithful than they have on themselves, and his wives are as their mothers." ]
If it was permissible or acceptable for anyone else to have a share in this exclusive position of the Prophet's household, it would be permissible for Ummu-Salamah to be under that cloak as, at least, response to her desire, soothing her, or appreciation for her faithfulness and loyalty, especially from the one who "to the believers full of pity and merciful," [9.12] and was the kind, the sympathetic, the magnanimous, the generous, and the honest. Thus, it has become evident that the Verse is dedicated to those people of the cloak, not anyone else. This fact is also proved by authentic narrations. Thus, it has been proved that the Verse intended is dedicate to the Prophet's household who are distiguished by such honorable merits. In addition, the holy Sunnah is glittering to brim the Muslims' world with the virtues of the Prophet's household:
In his ( book entitled) al-Sahih, Muslims records the following on the authority of Yazid ibn Hayyan al-Taymi:
Husayn ibn Sabarah, Muslim ibn Zayd, and I went to Zayd ibn Arqam. After we had sat before him, Husayn asked, "Zayd you have really attained great benefaction because you saw the Prophet, listened to his words, participated in his campaigns, and followed him in prayers. Now, Zayd, please narrate to us what you have heard from the Messenger of Allah." Zayd spoke : "O son of my brother,(I swear) by Allah I have become old-aged my days have become very old, and have forgotten some of these narration that I used to memorize directly from the Messenger of Allah. You therefore should accept what I will tell you and should not ask me things over my ability."
He then added, "One day, in a place between Mecca and Medina called 'Khumm', the Messenger of Allah delivered a speech to us." After statements of praising and thanking almighty Allah, as well as statements of preach and reminding of Him, the Prophet said:
"O people, I am no more than an ordinary person, and the messenger of my Lord(i.e. angle of death) will shortly come to me and then I will respond. Among you I have left two weighty things: first the Book of Allah that includes righty guidance and illumination. Preserve in the Book of Allah and hold fast on it. Second, my household, remember Allah concerning my household."
Husayn asked again, " Zayd, who are the Prophet's household? Are his wives included with his household?"
He -Zayd- answered: "His wives are included with his household, but his Household are those whom are forbidden to receive alms after him." Husayn asked, "Who are they, then?"
Zayd answered, "They are the family of 'Ali, the family of 'Aqil, the family of Ja'far, and the family of 'Abbas." (Abdullah) ibn 'Abbas narrated that the Messenger of Allah had said:
"O sons of Abd-al-Muttalib, I have besought Allah to make the chiefs among you stable (you the righty course), guide the straying ones among you, teach the ignorant ones among you and make you generous, noble, and merciful. A man who lines up his legs between the Rukn and Maqam [at Kaba] for praying (there) and observes fasting (there) shall most surely be entered into the fire of Hell if he meets Allah (on the Day of Resurrection) bearing malice against the household of Muhammad."
This Hadith is recorded by al-Hakim (in his book titled al-Mustadrak) on the criterion of [Sahih] Muslim. The Prophet's household are the worthiest of the Divine Care and love of the Messenger of Allah, because they are regarded as security from people on this earth.
Imam Ahmad -ibn Hanbal-, in his al-Musnad, and Abu 'Amr al-Ghifari have reported on the authority of 'Ali that the Messenger of Allah had said:
Stars are acting as security for the inhabitants of the heavens. If stars vanish. the inhabitants of the heavens will vanish, too. My Household are acting as security inhabitants of the earth will desappear, too.
Nasr ibn 'Ali al-Jahfumi relates the following narration to 'Ali ibn Abu Talib:
The prophet took al-Hasan and al-Husayn from the hands and declared:
Anyone who loves these two, their father, their mother , and me shall certainly be with me in the same position on the Day of Resurrection.
Sufyan ibn Waki and 'Abd ibn Hamid reported that Khalid ibn Mukhallad narrated the following to them on the authority of Usamah ibn Zayd:
One night, I visited the Prophet who went out embracing two thing that I could not see under a cloak. After I had asked him about the matter for which I visited him, I asked about the things that he was embracing. He uncovered the cloak and they were al-Hasan and al-Husayn on his hips. He then said:These two are my sons and my daughter's. O Allah, I do love them and I beseech to You to love them and to love those who love them.
Al-Husayn ibn Hurayath has related that Abu Buraydah said:
Whilst the Prophet was on the minbar delivering a speech to us, al-Hasan and al-Husayn, who were dressing red shirts, came towards him in stumbling steps. Immediately, the Messenger of Allah descended from the minbar, carried them both, and put them before him.
He then commented: Truthful are the words of Allah (Who says): "Your possession and your children are only a trial." As I saw these two boys walk stumblingly, I could not avoid interrupting my speech so as to lift them up from the ground. Almighty Allah, too, urged to respect the prophet's Household.
In this regard, al-Bukhari, in his al-Sahih, records that Abu Bakr narrated the following saying of the Prophet:
O people, regard Muhammad through honoring his household.
Imam Ahmad -ibn Hanbal-, in his al-Sahih- records on the autority of 'Ali that the Prophet said to Fatimah:
You, these two (i.e. al-Hasan and al-Husayn). this sleeping one (i.e. 'Ali), and I shall certainly be in the same position on the Day of Resurrection.
Al-Tabarani records on the authority of 'Ali that the Messenger of Allah said:
My household and those who love me among the individuals of my Ummah shall be the first to join me on the Divine Pool
Al-Tabarani, in his al-Mu'jam al-Saghir, records on the authority of 'Abdullah ibn Ja'far that the Messenger of Allah said:
O sons of Hashim, I have implored to Allah the Exalted to make you generous, noble, and merciful. I have also asked Him to guide the straying ones among you, secure the fearful ones among , and to supply the hungry ones among you.
In his al-Mustadrak, al-Hakim records the following Hadith on the authority of Anas ibn Malik and decides it as authentically reported: The Messenger of Allah said:
Concerning my household, my Lord has promised me that He shall not punish anyone of them who belives in Allah's oneness and my (divine) message.
Al-Tabarani, in his al-Mu'jam al-Kabir, records on the authority of ('Abdullah) Ibn 'Abbas the following Hadith whose reporters are decided as trustworthy:
The Messenger of Allah (a) said to Fatimah:
Most surely, Allah shall not punish your sons and you.
Ahmad, al-Hakim, and al-Bayhaqi record on the authority of Abu Sa'id (al-Khaidri) that the Messenger of Allah said: while he was on the minbar:
What is the wrong with some individuals who claim that kinship of Allah's Messenger shall not be helpful on the Day of Resurrection? This is definitely not correct. By Allah, I swear that my kinship is helpful in this world as well as the world to come. O people, I will precede you to the Divine Pool."
Al-Bukhari, in his al-Sahih, records the following on the authority of abu Bakr: While the Prophet was delivering a sermon, al-Hasan came; therefore, the Prophet said:
This is my son. He is a chief. Perhaps, Allah will reconcile two Muslim parties through him.
Ibn Hajar, in Fath al-Bari (Commentary and explanations of al-Bukhari's al-Sahih), records the following saying al-Muhallab: In the previous Hadith, the Prophet relates leadership to conciliation; therefore, this indicates that none deserves leadership except those by whom people benefit.
Imam Ahmad and al-Tabarani, in his al-Mu'jam al-Kabir, record that 'Ali reported:
As the Messenger of Allah assaigned me as the judge of the Yemen, I said: "Messenger of Allah, you have chosen me while I am still young and many elderly men are there. Besides, I do not have full acquaintance with judiciary." The Prophet answered: Go ahead, for it is Allah Who shall guide your heart and strengthen your tongue. 'Ali then said: "After this statement, I have never failed."
In fact, the authentic Hadiths in this regard are innumerable, for the six most reliable reference books of Hadith, as well as many others, are filled up with such narration of honoring and esteeming the Prophet's household's exalted rank and unanimous elevated standing. Besides, this fact is known for everybody, and it is impossible to find a single faithful believer ignoring the esteem of the family of Allah's Messenger. Abu Bakr al-Bayhaqi (m), the grand scholar, says:
"All these reports appertained to the virtues of the Prophet's household are mentioned in the famous books of Hadith in authenticated series of narration. Refer to these books for the topic intended."
The Prophet's household are 'Ali, Fatimah, al-Hasan. and al-Husayn, and their descendants and offspring are attached to them. The Hadith of Mubahalah-invocation of Allah's curse- is the evidence on the fact that only the aforementioned five individuals enjoy the special rank given to the Prophet's household.
Exegetes of the Holy Qur'an have confirmed the following incident: Regarding almighty Allah's saying:
If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: "Come! Let us gather together, -our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie! When this Verse was revealed, the Messenger of Allah embraced al-Hasan and al-Husayn, Fatimah walked after them, and 'Ali walked after them. He then asked them to say 'Amen' when he would invoke Allah ... etc.
On this incident, Jarallah comments:
"This Verse is the strongest evidence on the virtue of the 'Ashab al-Kisa' (owners of the Cloak - the Prophet's household.) About their descendants' followimg them in virtue, the following Quranic Verse prove it:
And (as for) those who believe and their offspring follow them in faith, We will unite with them their offspring.
Scholars have confirmed that 'offspring' includes the descendance of the origin up to the Day of Resurrection. On that account, the Prophet's household includes his offspring and descendants up to the Day of Resurrection. From this point, scholars of Islamic laws have decided many verdicts, especially in questions of waqfs [endowment] and the like. In this respect too, the question of the belongingness of the Prophet's daughter's descendants to his lineage is very famous, and our great Imam Abu Hanifah al-Nu'man ibn Thabit has his clear opinion in this question. Commenting on the previous Qur'aic Verse, the author of Mahasin al-Ta'wil says:
"The Verse refers to those who imitate their ascendants with relation to faith and righteous deeds. The Vrese also shows that those descendants will be joined to their ascendants in Paradise and (eternal) bliss. Because the addressees in the Verse are the Prophet's companions who are sure of Allah's promise, they receive the good tidings that their descendants who imitate them righteously will be added to them." The other Hashemites whom are forbidden to receive anything from the alms enjoy a rank of honor higher than that of others, but they cannot attain the characteristics of the 'Ashab al-Kisa' and the Prophet's progeny in relation to the obligation of loving, respecting, reverencing, and honoring them.
Scholars have had different opinions regarding Almighty Allah's saying:
Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying. (33:33)
Some scholars have decided that this Verse is dedicated only to the descendants of 'Ali and Fatimah, while others have included the families of al-'Abbas, Ja'far, and 'Aqil with them,
In his al-Risalah al-zaynabiyyah, Jalaluddin al-Suyuti has recorded precious words concerning the identification of the Sharifs. He says: "In the first age of Islam, the epithet of 'Sharif' was said to anyone who belonged to the Prophet's household, whether through al-Hasan or al-Husayn, belonged to 'Ali whether through Muhammd ibn al-Hanafiyyah or any other son, or belonged to Ja'far, Aqil, or al-'Abbas. Thus, in the biographies mentioned in al-Dhahabi's book of history. you can find many names such as, 'Sharif of al-'Abbas', 'Sahrif of 'Aqil,' Sharif of 'Jafar,' or 'Sahrif of Zaynab.'
But, when the Fatimid dynasty ruled Egypt, they dedicated the epighet to the descendants of our masters al-Hasan and al-Husayn, This matter has been followed in Egypt up to now.
Lady Zaynab married my master 'Abdullah ibn Ja'far, her cousin. The first of her excellent, pure descendants were Sayyid 'Ali, the namesake of his grandfather, Sayyid 'Awn al-Akbar, Sayyid 'Abbas, Sayyid Muhammad, and Lady Ummu-Kulthum respectively. Lady Zaynab's descendants are now numerous.
They are, according to al-Sabban the scholar, added to the Prophet's family and household. This fact is unanimously decided because the Prophet's family are the faithful believers from the Hashemites, son of 'Abd-ul-Muttalib, his progeny, and his descendants. Sons (and descendants) of one's daughter are regarded as his progeny and descendants, and when such a man records something in his will for his descendants, the descendants of his daughter must have a share in it. This meaning however is more specific than the previous. As it is unanimously decided, it is forbidden for the descendants of Ja'far to have from the alms, because they belong to the Prophet's household. Even though it is now dedicated to the descendants of al-Hasan and al-Husayn, the epithet of 'Sharif' must be said to all the individuals who belong to the Propht's household, according to the old concept of this epithet.
The author of al-Mawahib says that the Messenger of Allah had no descendants except those who came through his daughter Lady Fatimah al-Zahra. Hence, the Peophet's noble progeny came through the grandsons, Imam al-Hasan and Imam al-Husayn. Those who belong to the descendants of the two Imams are called 'Hasani' and 'Husayni.' Besides, the name 'Ishaqi' is added to those who belong to Ishaq son of Ja'far al-Sadiq son of Muhammad al-Baqir son of Imam Zayn al-Abidin son Imam al-Husayn. He -Ishaq- was the husband of Lady Nafisah daughter of al-Hasan ibn Zayd ibn al-Hasan ibn 'Ali.
Al-Sabban says that 'sharifship' is of various classes; a general one includes all the Prophet's household. a special one is dedicated to the Prophet's progeny and, hence, includes the descendants of Lady Zaynab and all of the Prophet's daughter's descendants, and a third class is restricted to al-Hasan and al-Husayn and called 'sharifship of kinship.'
The evidence of those who claim that the name of Ahl al-Bayt is restricted to definite individuals is the following Hadith, which is related from many authenticated ways of narration:
The Prophet, accompanied by Ali and Fatimah, gave his two hands to al-Hasan and al-Husayn and entered. He asked 'Ali and Fatimah to come close and sit before him, seated al-Hasan and al-Husayn on his thighs, covered them with a cloak, and recited (Allah's saying):
Allah only desire to keep away the uncleanness from you, O poeple of the House! and to purify you a (thorough) purifying. (33:33)
According to another narration, the Prophet then said:
"O Allah, these are my household;(so, I beseech to You to) Keep away the uncleanness from them, and purify them a thorough purifying."
According to a third narration
"O Allah, these are the family of Muhammad; (So, I beseech to You to) make Your mercy and blessings on the family of Muhammad in the same way as You have made it on Abraham. You are ceratainly Praised, glorious."
Supporting those who claim generality of the expression of Ahl al-Bayt, al-Baydawi states that particularizing the expression to the five individuals only does not suit the Verses that precede and antecede the intended Verse (i.e. Verse of Purification). In addition, the Hadith has mentioned those individuals particularly so as to refer to the Prophet's household, not anyone else
On the other hand, the particularization is mentioned for adding the particular progeny to them, for their special rank. As a result, this does not oppose the generality of the expression.
It is also credible that the particularization of these four individuals is intended for a divine commandment. This fact is proved by the Hadith narrated by Ummau-Salamah:
Seeing the situation, Ummu-Salamah lifted an edge of the cloak and tried to be with them under it. But the Prophet took the cloak's edge from her hand. She then asked, "Am I added to them, Allah's Messenger?" The prophet answered, "You are in your own position, and you are on the right."
In al-Musnad, Ahmad (ibn Hanbal) and al-Tabarani narrates the following Hadith on the authority of Abu Sa'id al-Khidri: The Messenger of Allah said:
"This Verse (of Purification) has intended five individuals; they are 'Ali, al-Hasan, al-Husayn, Fatimah, and I."
Ibn Abu Shaybah, Ahmad, al-Tirmidhi, al-Tabarani, and al-Hakim (who decided the Hadithas authentic); all narrate the following on the authotity of Anas: Whenever he went out for the Fajr -down- Prayer (in the Masjid), the Prophet used to pass by the house of Fatimah and declare:
Hurry for the prayer, O people of the House(i.e. the Ahl al-Bayt.) "Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a thorough purifying."
At any rate, some narrations assert the generality of the expression:
Muslim and al-Nasa'i narrate the following on the authority of Zayd ibn Arqam:
The Messenger of Allah delivered a speech to us in which he said:
Remember Allah concerning my household, remember Allah concerning my household, remember Allah concerning my household."
He then was asked, "Who are the Prophet's household?
Zayd answered, "His household are those whom are forbidden to receive alm after him." He was asked, "Who are they, then?"
Zayd answered, "They are the family of 'Ali, the family of 'Aqil, the family of Ja'far, and the family of 'Abbas."
To sum it up, the individuals of the Prophet's pure progeny have been given exclusively stepped up honoring, covered by great virtue through Lady Fatimah, dressed with the wear of tribute, and granted more respect and reverence. [ Taken from islamic personalities at alhassanain.com]
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Sunday, 10 October 2010
Ahlulbayt in Hadith
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HADITH OF PROPHET ABOUT AHLULBAYT
Here are some of the points used in discussions and debates between Sunnis and Shias:
# Hadith of position
Hadith al-Manzilah is a Hadith in Islam.
It is one of the primary hadiths used by the Shia to justify Ali's right in the Succession of Muhammad. The Sunnis however, interpret it otherwise.
In 9 A.H. (630), Muhammad prepared to lead an expedition against Syria, and to fight the Battle of Tabuk. He did not want to leave Madinah unguarded, since there were suspicions regarding the safety of the city, and decided to leave Ali behind as his deputy. Ali asked if he was going to be left behind with the women and children. Muhammad is reported to have said:
"Are you not pleased to have the position (manzilah) in relation to me as that Aaron had in relation to Moses, except that after me there will be no other prophet?" (Bukhari)
Shias, in addition to holding that this hadith was repeatedly mentioned by Muhammad in a number of different occasions (e.g. brotherhood contract between Muhammad and Ali), point out that the hadith is very general in its statement, particularly due to the word showing exception, indicating, to the word, a status for Ali with respect to Muhammad exactly similar to that of Aaron with respect to Moses (with the exception of prophethood).
The Shia point out that the Qur'an mentions (7:142) Moses having assigned Aaron as his successor during his retreat unto the Mount; additionally, they assert, the Qur'an has shed light onto Aaron's status with respect to Moses through the latter's well-known prayer:
20:25-32 (Moses) said:: "O my Lord! expand me my breast; Ease my task for me; And remove the impediment from my speech; So they may understand what I say; And give me a vizier (Minister) from my family; Aaron my brother; Add to my strength through him; And make him share my task..."
The Shia also point out that this hadith, which makes use of a figurative reference, has exactly the same implication of the more direct Hadith of Invitation in which Muhammad is reported to have explicitly referred to Ali as his brother, inheritor and vicegerent (Arabic: Khalif).
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# Hadith of warning
Hadith of the dinner invitation
The warning hadith, also known as "invitation of the close families" (Dawat dhul-Ashirah) is a famous Islamic hadith, that is recorded in all Muslim books through different chain of narration, which is considered to be mutawatir and sahih. The Shi'a's use this hadith to prove that Ali (Ali ibn Abi Talib) is the rightful successor of the Islamic prophet, Muhammad.
Invitation of close families
For three years Muhammad invited people to Islam in secret. Then he started inviting people publicly. When, according to the Qur'an he was commanded to invite his closer relatives to come to Islam, and gathered the Banu Hashim in a ceremony and told them clearly that whoever would be the first to accept his invitation would become his successor and inheritor. Ali who was 13 or 14 years old at that time was the one to step forth and embrace Islam.
Imam Ali, the one narrating the hadith, says he was ordered to cook food for forty people by Muhammad, for the exact number of family members attending the event.
After the food was presented and the people ate and drank, Muhammad stood up and said, "O sons of Abd al-Muttalib, by Allah, I do not know of any person among the Arabs who has come to his people with better than what I have brought to you and I have verily came to you with the best of this world and the hereafter, and Allah has ordered me to invite you to it. So who of you, will help me in this mission and to be my brother (akhí), my successor (wasiyyí), and my caliph (khalifatí) among you?"
Muhammad repeated this three times, no one present responded to him except the youngest of them — ‘Ali b. Abí Tãlib. He stood up and said, "I will be your helper, O Prophet of God."
Muhammad then put his hand on the back of Ali's neck and said, "Inna hadhã akhhí wa wasiyyí wa khalífatí fíkum, fasma‘û lahu wa atí‘û — Verily this is my brother, my successor, and my caliph amongst you; therefore, listen to him and obey.". However a handful of the people then laughed and said to Abu Talib that Muhammed has ordered you to obey your son.
Sunni sources: at-Tabari, at-Ta’ríkh, vol. 1 (Leiden, 1980 offset of the 1789 edition) p. 171-173; Ibn al-Athír, al-Kãmil, vol. 5 (Beirut, 1965) p. 62-63; Abu ’l-Fidã’, al-Mukhtasar fi Ta’ríkhi ’l-Bashar, vol. 1 (Beirut, n.d.) p. 116-117; al-Khãzin, at-Tafsír, vol. 4 (Cairo, 1955) p. 127; al-Baghawi, at-Tafsír (Ma‘ãlimu ’t-Tanzíl), vol. 6 (Riyadh: Dar Tayyiba, 1993) p. 131; al-Bayhaqi, Dalã’ilu ’n-Nubuwwa, vol. 1 (Cairo, 1969) p. 428-430; as-Suyuti, ad-Durru ’l-Manthûr, vol. 5 (Beirut, n.d.) p. 97; and Muttaqi al-Hindi, Kanzu ’l-‘Ummãl, vol. 15 (Hyderabad, 1968) pp. 100, 113, 115. Further references: ‘Abdu ’l-Husayn al-Aminí, al-Ghadír, vol. 2 (Beirut, 1967) pp. 278-289.
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# Ahl al-Kisa
Hadith of the Cloak
Ahl al-Kisa (People of the Cloak) refers to the Islamic prophet Muhammad, his daughter Fatimah, his cousin and son-in-law Ali, and his two grandsons Hasan and Husayn. They are also referred to as Al al-Aba (meaning the five). The origin of this belief is found in the Hadith of the Event of the Cloak and the Hadith of Mubahala, hadithayn that are accepted as authentic by both Sunni and Shi'i Muslims, with differences only in interpretation.
It is one of the foundations of the Shi'i conception of the Imamate, which states that patrilineal descendants of Muhammad have a special spiritual leadership over the Muslim community. The Ahl al-Kisa, along with the their descendants, the Imams, form the Shi'i definition of Ahl al-Bayt "People of the House", a term used to designate the family of Muhammad.
The main branches of Shi'i Islam consider them to be in a state of ismah "infallibility", a belief originating from the verse of purification in the Qur'an.
The Hadith of The Cloak (Hadith-e-Kisa) refers to the Ahl al-Kisa. The hadith is an account of an incident where Muhammad gathered Hassan ibn Ali, Husayn ibn Ali, Ali and Fatimah under his cloak. This is mentioned in several hadiths, including Sahih Muslim, where Muhammad is quoted as saying the phrase Ahl al-Bayt (meaning Muhammad's Household or, literally, people of the house) from the second part of verse 33:33 of the Qur'an, the verse called "Ayat al-Tathir" or "the verse of purification".
In reference to verse 33:33, L. Veccia Vaglieri, in her Encyclopedia of Islam article entitled "Fatima", writes:
"[…] the preceding verses contain instructions to the wives of Muhammed, and there the verbs and pronouns are in the feminine plural; but in this verse, addressed to the People of the House, the pronouns are in the masculine plural. Thus, it has been said, it is no longer a question of Muhammed’s wives, or of them alone…. The expression Ahl al-bayt can only mean “Family of the Prophet”."
The tradition about this hadith goes from different sources to Fatimah, the daughter of Muhammad. She narrated that once her father visited her home, he had fever and was not feeling well, he asked for a Yemeni cloak which Fatimah brought to him and folded it around him. Later he was joined in that Yemeni cloak by his grandsons Hasan and Hussein, who were followed by their father Ali ibn Abi Talib, who was cousin and son-in-law of Muhammad. Finally Fatimah asked the permission to enter that cloak. When all five of them joined together under the cloak, Muhammad narrated the Quranic verse 33:33 to those under the cloak that all five of them are chosen ones, and he further stated that he wants from Allah to keep all impurities out of reach and away from all of us. Muhammad then prayed to Allah to declare all five of them as his Ahlul Bayt and keep away the Najasat (impurities). Allah at that request immediately sent Gabriel to reveal to Muhammad that all
the five under the cloak are dearest and closest to Allah and they are Taher (purest of the pure) without any traces of impurities.
This is a central hadith in terms of the differences between Shi'ite and Sunni Muslims (along with few more hadiths and Verses in the Qur'an) as it is the foundation for the Shi'i claim that Governorship of Muslims should reside only with the direct line of Muhammad through Fatimah and Ali, as well as being the basis for their further claims that certain of the descendants of Muhammad are infallible: points on which Sunni Muslims strongly disagree. They claim that the term has a broader meaning that does not invest any such authority in Muhammad's family exclusively and that it is possible for any right-living person of faith to attain such spiritual purity or authority.
Shi'a writers claim that the narrative shows that Muhammad, Fatima, Ali, Hasan and Husayn are the sole members of "Ahl al-Bayt" or "People of the House." Shias view this as an illustration of God's confirmation of the purity and sinlessness of the five "Ahl al-Bayt." This, and other events, leading to the doctrine of the sinlessness of the Ahl al-Bayt and that Ahl al-Bayt are given the exclusive guardianship of Islam by Allah, since they alone are sinless.
This is a very important hadith for Shia Muslims, along many more ahadith and verses in the Qur'an, as the foundation for the Shia claim that governorship of the Muslim community should be only in the posterity of Muhammad as the base for claims that some descendants of Muhammad are infallible (ismah).
The Shias claim that the verse itself says "only", implying that the blessing of this merit is exclusive to a single group and one other than the wives. i.e., Allah desires to keep away the uncleanness from "only" you, "O people of the House", and not from anyone else, and this is why the six stern commandments of the other verses are given to the wives, because they are not protected and must act accordingly; the "people of the house", on the other hand, need no such instructions. The Shi'a also point out that the rhetoric changes to a masculine tone in the final part of the verse whereas is was feminine before that.
Shias also argue that the first part of the verse addresses a person or group in the feminine gender, while the second part addresses in the masculine gender, meaning that at least one person in the group is a male.
The Incident of Mubahala
According to the Sunni hadith collections, it is narrated that during the 9th - 10th year after hijra an Arab Christian envoy from Najran (currently in northern Yemen and partly in Saudi Arabia) came to the Muhammad to argue which of the two parties erred in its doctrine concerning Jesus (Quran 3:61). Muhammad offered to do the Arabic tradition known as Mubahala, where each conflicting party should cover themselves, and together all parties ask God sincerely to destroy and inflict with curses on the lying party and their families. Muhammad, to prove to them that he is a prophet, brought his daughter Fatimah and his surviving grandchildren, Hasan and Hussein, and Ali ibn Abi Talib and came back to the Christians and said this is my family (Ahl) and covered himself and his family with a cloak.
The Shia claim that this authentic hadith proves whom the Quran is referring to when it mentions the Ahlul-Bayt (or Household), which includes only Ali, Fatimah, and their descendants.Sunni dispute that this verse was about Muhammad's wives and their children and even their servants.
The Shia celebrate this event as Eid-e Mubahala.
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# Mubahala
Mubahala literally meaning 'mutual prayer' (Cursing) or Lian, but in Islamic tradition it refers to a form of resolving religious disputes. When the argumentations from both sides fail to resolve a religious issue, the parties jointly pray Allah to cast His curse on whichever of the two parties is false. Since curse means 'moving someone far away from the divine mercy' and moving far away from mercy is being close to divine wrath--therefore, the essens of the meaning is: Wrath be on the liar. As such, whoever is the liar shall face the evil consequences whereupon the truth will become evident before the disbelievers as well. Many times Mubahala is a kind of ordeal which instigation or call to the ordeal may be more important than execution of it.
According to hadith collections, it is narrated that an Arab Christian envoy from Najran (currently in northern Yemen and partly in Saudi Arabia) under the leadership of their chief priest Abd al-Masih came to the Prophet Muhammad at Medina to ask him about his views about Jesus because the Christian's themselves, were divided in to four different beliefs in regards to Jesus' relationship with Allah:
Jesus is Allah.
Jesus is the son of Allah.
Jesus is one of a trinity or
Allah is far from what they attribute to Jesus.
After the Christians likend Jesus' miraculous (fatherless) birth to Adam's creation, the Prophet responded, "He (Allah) created him (Jesus) from dust, then said to him: "Be", and he was". The Prophet continued, "The truth comes from Allah alone; so be not of those who doubt. If anyone disputes in this matter with thee, now after full knowledge hath come to thee, say: Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then pray and invoke the curse of Allah upon the liars." This, was the Prophet's call for Mubahala. The Christians consulted each other and refused to accept the Prophet's response to not deify Jesus, Jesus was only mortal created by God but not God Himselftogether with the Prophet, the two sides scheduled the Mubahala for the following morning. Before dawn of the next day, the Prophet sent a close companion, Salman al-Farisi, to construct a shelter for the people who the Prophet was going to take
with him. It was uncommon for Mubahala to include families of the parties involved but when included, the family causes the process to become more effective. Because the Prophet brought only select members of Islam's most religious, prestigious and pure family, carrying Husayn in his arm with Hasan holding his hand, followed by Fatima and concluding with Ali. The Prophet declared, Lord these are the People of my House, Ahl al-Bayt and covered his family with a cloak. The leaders of the Christian group recognized the gravity of the situation, prophethood of Muhammad and the Prophet's confidence in the outcome of the incident. The Christian leaders became frightened and advised their followers to pull out of the Mubahala stating that, "By God! He would not have come with them (the Ahl al-Bayt) if he was afraid that the proof would be against him. Therefore, be warned against the contest of prayer with him. By God! If it was not for the position of Caesar
(the Byzantine emperor), I would submit to him. But (now) make peace with him on what can be agreed between you and him. Return to your land and think about it yourselves." The Christians took the advice of Priest Abd al-Masih and formed a peace treaty with the Prophet, the Christian proposal being you remain on your religion, while we remain on our religion and the Prophet's proposal forcing the Christians to pay Jizya, a levy on free non-Muslim's under Muslim rule. The Christian's continued, asking the Prophet to send with them a trustworthy man to aid them in judging monetary disputes amongst themselves. The Prophet agrees and appoints 'Abu 'Ubaydah bin Al-Jarah our of a large group of willing and hopeful contendors.
The event is referred to in the Qur'an and Tafsirs of 3:61, where the prophet was ordered to invite the disputants regarding the nature of Jesus to imprecation:
Surely, the case of Jesus, in the sight of Allah is like the case of Adam. He created him from dust, then said to him, "Be", and he came to be. The truth is from your Lord. So, do not be of those who doubt. So if someone argues with you in this after what has come to you of the knowledge, say, "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then pray and invoke the curse of Allah upon the liars." This is, indeed, the true narration. And there exists no god but Allah. And Allah is surely the All-Mighty, the All-Wise. So, should they turn back, Allah is all-aware of the mischievous.
"Our sons": Hasan and Husayn, the grandsons of the Prophet, sons of 'Ali and Fatima. Because at the time of occurecnce of the Mubahala the Prophet had no children besides Fatima, let alone a son; Hasan and Husayn are included in "sons/children" because children of one's daughter are regarded as one's own children too.
"Our women": Fatima, the only surviving daughter of the Prophet from his marriage with Khadija, wife of 'Ali and mother of Hasan and Husayn. "Women" could have meant wives but the Prophet viewed Fatima as the most superior female Muslim and brought her instead.
"Ourselves": Prophet Muhammad
What about 'Ali?
Many scholars disagree as to where 'Ali should be categorized in the people the Prophet calls his Ahl al-Bayt. In the Surah 'Al-'Imran, 'Ali is included in the "sons" because he is the son-in-law of the Prophet and because the Prophet adopted and raised 'Ali like a son. The Sunni scholar al-Suyuti holds that 'Ali is part of the "ourselves" 'Ali being "the self" of the Prophet which causes some scholars to conclude the power and superiority of 'Ali especially when it comes to his right of imamate and immediate successorship following the Prophet. Supporting the belief that only these members of the Ahl al-Bayt are spiritually pure and have pure genes. Theologically, Shi'is emphasize the significance of the cloaking of the Ahl al-Bayt as highlighting their primal rights on the leadership of the community of the believers, their principle of legitimacy.
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# Hadith of Mubahala
The Hadith of Mubahela is Muslim tradition about a debate of the Islamic Prophet Muhammad with the Christians of Najran and summoned the members of his household, the Ahl al-Bayt.
The event is recorded in several hadith collections and is referred to in the Qur'anic Sura Al Imran.
It is seen as one of the merits of Ahl al-Bayt and is widely used in Shī‘ī-Sunni arguments, and also used by the Shī‘ah to prove that Ali has the same authority over Muslims as Muhammad.
According to Islamic tradition, the Christians of Najran were unhappy about the rapid spread of Islam in the lands of Arabia. They wished to discuss this matter with Muhammad and arrived in Medina in 630 CE. Learned scholars were selected by the Christians who had a continuous dialogue with Muhammad for three days. It started on Saturday, when Sunday arrived, the Christians asked to leave the city to pray. Muhammad told them to stay and pray inside the mosque, which they did.
Muhammad and the Christians were unable to arrive on any mutual understanding. At this point, Muhammad proclaimed that he had received a revelation (recorded in Sura Al Imran):
But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of God on the liars. [Qur'an 3:61]
The next morning, Muhammad emerged from his house with his closest family. He held the hand of Hasan walking beside him, held Husain in his arms, followed by his daughter Fatimah and finally by his son-in-law Ali. He came and stood with this family in front of the Christian bishops who also came forward to perform the Mubahela.
The chief of the Christians was bishop Abul Harris. When he saw this small family of the Prophet he turned towards his fellow Christians and told them, do not indulge in Mubahela with this family, for I am observing such pious faces that if they would order the mountain to come to them the mountain shall move towards them. It is therefore prudent to make treaty with them rather than confrontation of this spiritual imminence.
They asked Muhammad for peace and it was accepted. Muhammad extended the hand of friendship towards them, a treaty was signed and both parties left on friendly terms.
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# Hadith of the pond of Khumm
The Hadith of the pond of Khumm refers to the saying (i.e. Hadith) about a historical event crucial to Islamic history. This event took place on 18th of Dhu al-Hijjah of 10 AH in the Islamic calendar( March 10, 632 AD) at a place called Ghadir Khumm, which is located near the city of al-Juhfah, Saudi Arabia and was a place where people from different provinces used to greet each other before taking different routes for their homes.
Shi'a Muslims believe it to be an appointment of Ali by Muhammad as his successor, while Sunni Muslims believe it to be a simple defense of Ali in the face of unjust criticism.
A few months before his death, Muhammad – living in the city of Medina – made his last religious pilgrimage to Mecca in a trip referred to as The Farewell Pilgrimage. There, atop Mount Arafat, he addressed the Muslim masses in what came to be known as The Farewell Sermon. After completion of the Hajj, or religious pilgrimage, Muhammad turned back towards his home in Medina.
On the way back, the below Qur'anic verse was revealed,
“O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed His message. Allah will protect thee from mankind.”[5:67] following which Muhammad stopped at the pond of Khumm and delivered a sermon. Prominent narrators of traditions have attributed the revelation of this verse to be in relation to Ali on the occasion of Ghadeer Khumm.
The exact meaning of the sermon is a matter of much dispute; While Shia Muslims believe that through this sermon, Muhammad nominated Ali to be his successor, Sunni Muslims disagree about the authenticity of some of the statements of the sermon and also disagree on the interpretations.
On the way back to Medina, he ordered his Companions to stop at Ghadeer Khum and delivered a sermon of which, a brief version is quoted below,
O people, Allah the Most Kind the Omniscient has told me that no apostle lives to more than half the age of him who had preceded him. I think I am about to be called (die) and thus I must respond. I am responsible and you are responsible, then what do you say?’ They said, ‘We witness that you have informed, advised and striven. May Allah bless you.’ He said, ‘Do you not bear witness that there is no god but Allah and that Muhammad is His servant and Apostle, and that His Heaven is true, His Hell is true, death is true, the Resurrection after death is true, that there is no doubt that the Day of Judgment will come, and that Allah will resurrect the dead from their graves?’ They said, ‘Yes, we bear witness’. He said, ‘O Allah, bear witness.’ Then he said, ‘O people, Allah is my Lord and I am the lord of the believers. I am worthier of believers than themselves.
Of whomsoever I had been Master(Mawla), Ali here is to be his Master. O Allah, be a supporter of whoever supports him (Ali) and an enemy of whoever opposes him.
Then he said,
‘O people, I will go ahead of you and you will arrive at my Pond (in Heaven) which is wider than the distance between Basra and San’a. It has receptacles as numerous as the stars, and two cups of gold and two of silver.
I will ask you about the two weighty things that I have left for you when you come to me to see how you dealt with them. The greater weighty thing is Allah’s book—the Holy Qur’an. One end is in Allah’s hand and the other is in your hands. Keep it and you will not deviate. That other weighty thing is my family (Ahl al-Bayt) and my descendents. The Most Kind the Omniscient had told me that both of them, would not separate until they come to my Pond
Another similar narration of the Hadith goes as follows
"Oh people! Reflect on the Quran and comprehend its verses. Look into its clear verses and do not follow its ambiguous parts, for by Allah, none shall be able to explain to you its warnings and its mysteries, nor shall anyone clarify its interpretation, other than the one that I have grasped his hand, brought up beside myself, [and lifted his arm,] the one about whom I inform you that whomever I am his master (Mawla), this Ali is his master (Mawla); and he is Ali Ibn Abi Talib, my brother, the executor of my will (Wasiyyi), whose appointment as your guardian and leader has been sent down to me from Allah, the mighty and the majestic."
On the completion of Muhammad's sermon, Umar al-Khattab said, "Congratulations to you, Ali! This morning has brought you a great blessing. Today you have become the master of all believing men and women". At a later occasion when Umar was asked about his special treatment to Ali as compared to other companions, his reply was, "He is my master."
Mir Sayyid Ali Hamadani, a Shafi'i scholar, writes in his book, Mawaddat al-Qurba in Mawadda 5, that many companions quoted Umar in different places as having said that the Prophet made Ali the chief and leader of the nation and that the Prophet announced publicly that Ali was their master. Umar was also quoted saying that on the day of that announcement, a handsome youth was sitting besides him and that the youth said to him, "Surely, the Prophet has bound a covenant which none but a hypocrite would break. So Umar! Avoid breaking it." When Umar told the Muhammad about the incident, Muhammad said that the youth was not of the Adam's progeny but was Gabriel and was stressing the point about Ali.
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# Eid al-Ghadeer
Eid al-Ghadeer is a festival observed by Shia Muslims on the 18th of Dhu al-Hijjah in the Islamic calendar to commemorate the appointment of Ali ibn Abi Talib by the Islamic prophet Muhammad as his immediate successor. It marks the anniversary of Muhammad's sermon, described in Hadith of the pond of Khumm, in which he stated, Whomsoever's master (mawla) I am, this Ali is also his master. O' God, love those who love him, and be hostile to those who are hostile to him.
Background Context
A few months before his death, Muhammad – living in the city of Medina – made his last religious pilgrimage to Mecca in a trip referred to as The Farewell Pilgrimage. There, atop Mount Arafat, he addressed the Muslim masses in what came to be known as The Farewell Sermon. After completion of the Hajj, or religious pilgrimage, Muhammad turned back towards his home in Medina.
On the trip there, he stopped at the pond of Khumm and praised Ali. The exact meaning of the praise is a matter of much dispute; not only do Sunni and Shi'a Muslims disagree as to, which statements about the pond are authentic, but they also disagree on the interpretation.
Shi'a Muslims believe that after the pilgrimage, Muhammad ordered the gathering of Muslims at the pond of Khumm and it was there that Muhammad nominated Ali to be his successor.They further believe the wordings of sermon as follows;
"Oh people! Reflect on the Quran and comprehend its verses. Look into its clear verses and do not follow its ambiguous parts, for by Allah, none shall be able to explain to you its warnings and its mysteries, nor shall anyone clarify its interpretation, other than the one that I have grasped his hand, brought up beside myself, [and lifted his arm,] the one about whom I inform you that whomever I am his master (maula), this Ali is his master (maula); and he is Ali Ibn Abi Talib, my brother, the executor of my will (Wasiyyi), whose appointment as your guardian and leader has been sent down to me from Allah, the mighty and the majestic."
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# Hadith of the Twelve Successors
The Hadith of the Twelve Successors is a famous hadith in Islam, in which the Islamic prophet Muhammad speaks about twelve Muslim rulers succeeding him. It is found in both Sunni and Shi'a hadith books.
Sahih Bukhari:
Narrated Jabir bin Samura: I heard Muhammad saying, "There will be twelve Muslim rulers." He then said a sentence which I did not hear. My father said, "All of them (those rulers) will be from Quraish."
Sahih Muslim :
Narrated Jabir bin Samura: I heard Muhammad saying, "The (Islamic) religion will continue until the Hour (day of resurrection), having twelve Caliphs for you, all of them will be from Quraysh."
Sunan Abu Dawood :
The Prophet said: "This religion remains standing until there are twelve vicegerents over you, all of them agreeable to the nation, all of them from Quraysh."
Sunan al-Tirmidhi :
The Prophet said: "There will be after me twelve Amir (Prince/Ruler), all of them from Quraysh."
Musnad Ahmad ibn Hanbal:
Masrooq relates that someone asked Abdullah Ibn Masood, "O Abaa Abd al-Rahmaan, did you ask the Messenger of Allah how many caliphs will rule this nation?". Abdullah Ibn Masood replied, "Yes, we did ask the Messenger of Allah and he replied, "Twelve, like the number of chiefs (nuqabaa) of Bani Israel""
Similar Reports from Sunni and Shia Texts
Muhammad was quoted as saying,
Surely Islam will always remain mighty till there are twelve caliphs in it. All of them will be of the Quraish.
There will be twelve caliphs after me, all of them will be from Quraish.
There will be twelve caliphs for this nation.
Surely this religion will always overcome its opponents and no enemy or deserter can ever harm it till there are twelve caliphs from my nation in it. All of them will be from Quraish.
This affair (Islam) shall always remain mighty impregnable and victorious against all its opponents till it is ruled by twelve, all of them will be from Quraish.
This affair shall always remain mighty and victorious over its opponents till there are twelve. All of them will be from Quraish.
This affair (islam) shall always remain righteous till theere are twelve chiefs. All of them will be from Quraish.
This affair shall always remain closely united till there are twelve caliphs in it all of them will be from Quraish.
This affair will always survive till there are twelve chiefs in it. All of them will be from Quraish.
This affair (islam) shall always remain upright till theere are twelve chiefs. All of them will be from Quraish.
This affair shall neither pass nor will come to an end till twelve caliphs pass in it. All of them will be from Quraish.
This religion shall survive till the Hour is established or there are twelve caliphs(ruling) upon you. All of them will be from Quraish.
There will be twelve strong supports for this nation. Whoever forsakes them will not harm them. All of them will be from Quraish.
This affair shall always overcome the one who opposes it. No enemy or opponent will harm it till there will be twelve caliphs from Quraish.
Surely this affair shall always remain dominant. No opponent can harm it till there are twelve chiefs. All of them will be from Quraish.
This affair of this nation (Islam) shall always be dominant till there are twelve chiefs or caliphs. They are all from Quraish.
The affair of this nation shall always remain straight and dominant over its enemy till there are twelve caliphs amongst them. All of them will be from the Quraish.
There will be twelve strong people from the Quraish. The one who bears enmity against them, his enemy will not harm them.
Twelve (Caliphs) will follow this affair (islam). All of them will be from Quraish and their likes will not be seen.
Abdullah ibn Masood on being asked if he asked the Messenger about how many caliphs will rule this nation. He replied in affirmative and said that the Messenger replied, "Twelve, like the number of chiefs (nuqabaa) of Bani Israel".
Your caliphs will be twelve equal to the number of chiefs of Bani Israel.
Know that the affair of my nation shall always be righteous till there are twelve caliphs in it. All of tem will be from the Quraish.
This religion shall always be upright till there are twelve from Quraish. When they are no more, the earth will be destroyed (swallowed) with all its inhabitants.
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Shias see the 'Hadith of the Twelve Successors' as a basis for their belief in a succession of Imams. Shi'a argue that the "Twelve Successors" must have come in succession, arguing from the term "Successors" (Arabic: Caliph). Twelver Shiites in particular identify the "twelve rulers" with their twelve Imams from Ali to Muhammad al-Mahdi.
Musnad Ahmad ibn Hanbal : Don't try to find faults with ‘Alī, he is indeed from me and I am from him, he is your leader after me. He is from me and I am from him, he is your leader after me.
Musnad Ahmad ibn Hanbal : When the āyah "And warn your relatives of nearest kin" (26:214) was revealed, the Prophet gathered his family around him and treated 30 of them to a meal and then said: "Who is willing to guarantee my debts and commitments so that he should be with me in paradise and should be my successor from among my family." A person whom Shurayk did not name, answered: O Messenger of Allah you are like a sea, who can take charge of this responsibility. The Prophet repeated his statement to his relatives, and (Imam) Ali replied: "I will undertake this responsibility."
Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, ch.76, reports from Fara'idu's-Simtain of Hamwaini, who reports from Mujahid, who reports from Ibn Abbas : that a Jew named Na'thal came to Muhammad and asked him questions about Tawhid (Unity of Allah). Muhammad answered his questions and the Jew embraced Islam. Then he said: "O Holy Prophet, every prophet had a wasi (vicegerent). Our Prophet, Moses Bin Imran, made a will for Yusha Bin Nun. Please tell me who is your wasi?" The Holy Prophet said: "My vicegerent is Ali Bin Abi Talib; after him are Hasan, and Husain and after them are nine Imams, who are the successive descendants of Husain."
Ahmad ibn Muhammad al-Tha'labi in his Manaqib and Tafsir, Ibn Maghazili Faqih Shafi'i in his Manaqib and Mir Seyyed Ali Hamadani in his Mawaddatu'l-Qurba (Mawadda VI) : narrate from the Second Rightly-Guided Caliph, Umar bin Khattab, who, when the Muhammed established fraternal and brotherly ties between the companions, said, 'This Ali is my brother in this world and in the hereafter. Among my descendants he is my caliph; he is my successor (vicegerent) in my community. He is the heir to my knowledge; he is the payer of my debt. What belongs to him belongs to me; what belongs to me belongs to him; his benefit is my benefit and his loss is my loss. He who is a friend of his is really a friend of mine and he who is an enemy of his is really an enemy of mine."
While there may be a difference of opinion amongst some Sunni scholars of the exact identity of the 'Twelve Successors', one cannot deny that some of the greatest Sufi scholars, the vast majority of whom were Sunni, are unanamous on the elect status of the 'Twelve Imams' of spirituality.
In the preface of his book 'The Ghadir Declaration', the well known Islamic scholar Professor Tahir-ul-Qadri quotes the following from Shah Wali Allah, one of the greatest Sunni scholars India ever produced:
“In this Ummah the first person to open the door of spiritual dominion is ‘Alī al-Murtadā. The secret of spiritual dominion of the leader permeated his progeny. Therefore, not a single saint is found in the Ummah who is not directly or indirectly indebted to the spiritual leadership of ‘Alī to attain spiritual leadership...Now in the Ummah anyone who is blessed with spiritual leadership by Allāh’s Messenger is indebted either to ‘Alī al-Murtadā or to the Chief Helper Abdul Qadir Jilani. No one can reach the status of wilāyah without this (indebted-ness)”.
Another prominent Indian Sunni scholar, Shāh Ismā‘īl Dahlawī held the following view:
“Alī al-Murtadā has also an edge over Abū Bakr as-Siddīq and ‘Umar Fārūq and this edge lies because of the greater number of his followers and all the highest spiritual and saintly activity, from his days to the end of the world, has to be mediated through him, and he has a say in the kingdom of the kings and the leadership of the leaders and this is not hidden from those who are familiar with the world of sovereignty… Most spiritual chains are directly derived from ‘Alī al-Murtadā. So, on the Day of Judgment, ‘Alī’s army including followers of high status and great reputation, will outnumber and outshine others to be a source of wonder for all the spectators.”
Finally, the greatest Islamic scholar of India,Imam Rabbani Mujjadid Alf Thani Ahmad Sirhindi, a Master of the Naqshbandi Sufi Order, appropriately highlight the Sunni belief regarding the Twelve Imams in his Maktubaat:
“And there is another way close to the spiritual sovereignty and this is the way of the saints and the general friends of Allāh, and this way is marked by its characteristic passion and it carries the guarantee of mediation and the leader and chieftain of the saints of this way is ‘Alī al-Murtadā. And this grand office is reserved for him. On this way, the feet of the Holy Prophet are on ‘Alī’s head and Fatima and Hasan and Husayn are included with him. I believe that he enjoyed this position even before his physical birth, as he did after it, and whosoever has received the divine blessing and guidance, has received it through him, because he is closest to the last point on this way and the centre of this spot belongs to him. And when his period ended, the grand office passed on to Hasan and Husayn and then on to each one of the Twelve Imams, individually and elaborately. And whosoever received guidance in their life and after their death, received it through these saints. And the refuge and place of shelter of the saints of high ranks are these saints, (because they are the centre of all spiritual activity) and the sides tend to converge on the centre” (Maktubat al-Rabbani, 9:173,123).
Links to the Bible
Various Muslim authors link the 'Hadith of the Twelve Successors' to verses in the Biblical Book of Genesis, which relates God speaking to Abraham:
Abraham fell facedown; he laughed and said to himself, "Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?" And Abraham said to God, "If only Ishmael might live under your blessing!"
Then God said, "Yes, but your wife Sarah will bear you a son, and you will call him Isaac. I will establish my covenant with him as an everlasting covenant for his descendants after him. And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation. But my covenant I will establish with Isaac, whom Sarah will bear to you by this time next year." Genesis 17:17-21
The twelve rulers are commonly understood to refer to the twelve sons of Ishmael:
These are the names of the sons of Ishmael, listed in the order of their birth: Nebaioth the firstborn of Ishmael, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish and Kedemah. These were the sons of Ishmael, and these are the names of the twelve tribal rulers according to their settlements and camps. Genesis 25:13-16
Some Muslims reject this identification, identifying Gen. 25:17-20 as a direct quotation of God and Gen. 25:13-16 as the fallible narration of a human author. Further, they argue that 25:16 contains the specifier "tribal" not contained in 17:20, "twelve rulers".
The Shi'a draw a further distinction, arguing that God is not in interested in secular power and refers to the religious authority of prophets or Imams when using the words "rulers" or "kings". According to this argument, the Biblical authors refer to kings or others with secular power when using the same words. Proponents of this view identify the words "great nation" with the Muslim community and not with kingdom. Note however that Twelver Shias consider the Imams not only as religious leaders but also as princes and the rulers.
Muslims identify the "twelve rulers" mentioned in Genesis with the Twelve Successors of the Hadith. For instance, the 14th century Sunni scholar Ibn Kathir stated:
We see the following prophecy in the Taurat which is in the hands of the Jews and the Christians: "Indeed Allah, the Exalted, has given Ibrahim (a.s.) the glad tidings of Isma'il, and he has bestowed a favour and multiplied it and placed in his progeny twelve mighty (personalities)." ...
Ibn Taymiyya said: "And these are the same, regarding whom the Prophet (s.a.w.s.) has given the glad tidings in the tradition of Jabir ibn Samurah and stated their number; indeed this is with regard to the Imams and the Hour will not come till they last."
Since these successors, whether Caliph or Imam, originate from the tribe of the Quraish, from which Muhammad sprang, they are considered descendants of Ishmael.
A quote from the Shia Imam Muhammad al-Baqir refers to Abraham's prayer narrated above:
"We are the remnant of progeny. And that was the prayer of Ibrahim (a.s.) regarding us."
Several sources also link the Hadith of the Twelve Successors to Twelve tribes of Israel with the words
"Twelve Caliphs, (like) the number of the Chiefs of Bani Israel."
A few sources also draw a link to Moses:
"There will be Caliphs after me, whose number is like those of the companions of Musa."
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Others:
# Hujjah
al Qunduzi in Yanabi al-mawaddah, from al-Hasan ibn Ali, contain the following statement of the Prophet which signifies the perpetuity of the Imamate:
"O God, You don't let the earth remain devoid of Your Proof over Your creation so that Your proofs should not become invalid or that Your friends should go astray after You have guided them. They (the Proofs of God) are few in number but great in worth near God, Almighty and Glorious. Indeed, I had prayed to God, Exalted and Blessed, to place knowledge and wisdom in my descent and the descent of my descendants, and in my seed and the seed of my seed, until the Day of Resurrection, and my prayer was granted."
Imam Ali says in Nahjal Balaghah (Hikam:147):
"But the earth is never devoid of him who stands for God with a proof (qa'im li'Ilah bi hujjatin). He is either manifest and well-known or afraid and concealed, so that God's proofs and His clear signs should not become invalid. How many are they and where are they? By God, they are few in number, but great in esteem before God. Through them God maintains His proofs and signs till they entrust them to others like themselves and plant them in the hearts of their likes. Knowledge has led them to the reality of understanding and they have attained the spirit of certitude. That which is hard upon the seekers of comforts comes easy to them. They endear what the ignorant regard with aversion. They live in the world with their bodies, but their spirits are in a higher realm. They are the vicegerents (khulafa') of God in His earth and His callers to His Din. Oh, how much I yearn to see them!"
This tradition of Ali has been widely reported and recorded by Shia and non-Shia traditionists and historians, including:
Ibn Abd Rabbih in al-Iqd al-farid, i, 265, 293; al-Yaqubi in Ta`rikh, ii, 400; al-Harrani in Tuhaf al-uqul, 169; al-Saduq in al-Khisal, i, 85 and Ikmal al-Din, 169; Abu Talib al-Makki in Qut al-qulub, i, 272; al-Khatib al-Baghdadi in Ta'rikh Baghdad, vi, 389; al-Razi in al-Tafsir al-kabir, ii, 192; Ibn Abd al-Barr in al-Mukhtasar, 29 and Jami bayan al-ilm; al-Khwarazmi in al-Manaqib, 390 and al-Azhari in Tahdhib al-lughah, vi, 70.
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HADITH OF PROPHET ABOUT AHLULBAYT
Here are some of the points used in discussions and debates between Sunnis and Shias:
# Hadith of position
Hadith al-Manzilah is a Hadith in Islam.
It is one of the primary hadiths used by the Shia to justify Ali's right in the Succession of Muhammad. The Sunnis however, interpret it otherwise.
In 9 A.H. (630), Muhammad prepared to lead an expedition against Syria, and to fight the Battle of Tabuk. He did not want to leave Madinah unguarded, since there were suspicions regarding the safety of the city, and decided to leave Ali behind as his deputy. Ali asked if he was going to be left behind with the women and children. Muhammad is reported to have said:
"Are you not pleased to have the position (manzilah) in relation to me as that Aaron had in relation to Moses, except that after me there will be no other prophet?" (Bukhari)
Shias, in addition to holding that this hadith was repeatedly mentioned by Muhammad in a number of different occasions (e.g. brotherhood contract between Muhammad and Ali), point out that the hadith is very general in its statement, particularly due to the word showing exception, indicating, to the word, a status for Ali with respect to Muhammad exactly similar to that of Aaron with respect to Moses (with the exception of prophethood).
The Shia point out that the Qur'an mentions (7:142) Moses having assigned Aaron as his successor during his retreat unto the Mount; additionally, they assert, the Qur'an has shed light onto Aaron's status with respect to Moses through the latter's well-known prayer:
20:25-32 (Moses) said:: "O my Lord! expand me my breast; Ease my task for me; And remove the impediment from my speech; So they may understand what I say; And give me a vizier (Minister) from my family; Aaron my brother; Add to my strength through him; And make him share my task..."
The Shia also point out that this hadith, which makes use of a figurative reference, has exactly the same implication of the more direct Hadith of Invitation in which Muhammad is reported to have explicitly referred to Ali as his brother, inheritor and vicegerent (Arabic: Khalif).
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# Hadith of warning
Hadith of the dinner invitation
The warning hadith, also known as "invitation of the close families" (Dawat dhul-Ashirah) is a famous Islamic hadith, that is recorded in all Muslim books through different chain of narration, which is considered to be mutawatir and sahih. The Shi'a's use this hadith to prove that Ali (Ali ibn Abi Talib) is the rightful successor of the Islamic prophet, Muhammad.
Invitation of close families
For three years Muhammad invited people to Islam in secret. Then he started inviting people publicly. When, according to the Qur'an he was commanded to invite his closer relatives to come to Islam, and gathered the Banu Hashim in a ceremony and told them clearly that whoever would be the first to accept his invitation would become his successor and inheritor. Ali who was 13 or 14 years old at that time was the one to step forth and embrace Islam.
Imam Ali, the one narrating the hadith, says he was ordered to cook food for forty people by Muhammad, for the exact number of family members attending the event.
After the food was presented and the people ate and drank, Muhammad stood up and said, "O sons of Abd al-Muttalib, by Allah, I do not know of any person among the Arabs who has come to his people with better than what I have brought to you and I have verily came to you with the best of this world and the hereafter, and Allah has ordered me to invite you to it. So who of you, will help me in this mission and to be my brother (akhí), my successor (wasiyyí), and my caliph (khalifatí) among you?"
Muhammad repeated this three times, no one present responded to him except the youngest of them — ‘Ali b. Abí Tãlib. He stood up and said, "I will be your helper, O Prophet of God."
Muhammad then put his hand on the back of Ali's neck and said, "Inna hadhã akhhí wa wasiyyí wa khalífatí fíkum, fasma‘û lahu wa atí‘û — Verily this is my brother, my successor, and my caliph amongst you; therefore, listen to him and obey.". However a handful of the people then laughed and said to Abu Talib that Muhammed has ordered you to obey your son.
Sunni sources: at-Tabari, at-Ta’ríkh, vol. 1 (Leiden, 1980 offset of the 1789 edition) p. 171-173; Ibn al-Athír, al-Kãmil, vol. 5 (Beirut, 1965) p. 62-63; Abu ’l-Fidã’, al-Mukhtasar fi Ta’ríkhi ’l-Bashar, vol. 1 (Beirut, n.d.) p. 116-117; al-Khãzin, at-Tafsír, vol. 4 (Cairo, 1955) p. 127; al-Baghawi, at-Tafsír (Ma‘ãlimu ’t-Tanzíl), vol. 6 (Riyadh: Dar Tayyiba, 1993) p. 131; al-Bayhaqi, Dalã’ilu ’n-Nubuwwa, vol. 1 (Cairo, 1969) p. 428-430; as-Suyuti, ad-Durru ’l-Manthûr, vol. 5 (Beirut, n.d.) p. 97; and Muttaqi al-Hindi, Kanzu ’l-‘Ummãl, vol. 15 (Hyderabad, 1968) pp. 100, 113, 115. Further references: ‘Abdu ’l-Husayn al-Aminí, al-Ghadír, vol. 2 (Beirut, 1967) pp. 278-289.
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# Ahl al-Kisa
Hadith of the Cloak
Ahl al-Kisa (People of the Cloak) refers to the Islamic prophet Muhammad, his daughter Fatimah, his cousin and son-in-law Ali, and his two grandsons Hasan and Husayn. They are also referred to as Al al-Aba (meaning the five). The origin of this belief is found in the Hadith of the Event of the Cloak and the Hadith of Mubahala, hadithayn that are accepted as authentic by both Sunni and Shi'i Muslims, with differences only in interpretation.
It is one of the foundations of the Shi'i conception of the Imamate, which states that patrilineal descendants of Muhammad have a special spiritual leadership over the Muslim community. The Ahl al-Kisa, along with the their descendants, the Imams, form the Shi'i definition of Ahl al-Bayt "People of the House", a term used to designate the family of Muhammad.
The main branches of Shi'i Islam consider them to be in a state of ismah "infallibility", a belief originating from the verse of purification in the Qur'an.
The Hadith of The Cloak (Hadith-e-Kisa) refers to the Ahl al-Kisa. The hadith is an account of an incident where Muhammad gathered Hassan ibn Ali, Husayn ibn Ali, Ali and Fatimah under his cloak. This is mentioned in several hadiths, including Sahih Muslim, where Muhammad is quoted as saying the phrase Ahl al-Bayt (meaning Muhammad's Household or, literally, people of the house) from the second part of verse 33:33 of the Qur'an, the verse called "Ayat al-Tathir" or "the verse of purification".
In reference to verse 33:33, L. Veccia Vaglieri, in her Encyclopedia of Islam article entitled "Fatima", writes:
"[…] the preceding verses contain instructions to the wives of Muhammed, and there the verbs and pronouns are in the feminine plural; but in this verse, addressed to the People of the House, the pronouns are in the masculine plural. Thus, it has been said, it is no longer a question of Muhammed’s wives, or of them alone…. The expression Ahl al-bayt can only mean “Family of the Prophet”."
The tradition about this hadith goes from different sources to Fatimah, the daughter of Muhammad. She narrated that once her father visited her home, he had fever and was not feeling well, he asked for a Yemeni cloak which Fatimah brought to him and folded it around him. Later he was joined in that Yemeni cloak by his grandsons Hasan and Hussein, who were followed by their father Ali ibn Abi Talib, who was cousin and son-in-law of Muhammad. Finally Fatimah asked the permission to enter that cloak. When all five of them joined together under the cloak, Muhammad narrated the Quranic verse 33:33 to those under the cloak that all five of them are chosen ones, and he further stated that he wants from Allah to keep all impurities out of reach and away from all of us. Muhammad then prayed to Allah to declare all five of them as his Ahlul Bayt and keep away the Najasat (impurities). Allah at that request immediately sent Gabriel to reveal to Muhammad that all
the five under the cloak are dearest and closest to Allah and they are Taher (purest of the pure) without any traces of impurities.
This is a central hadith in terms of the differences between Shi'ite and Sunni Muslims (along with few more hadiths and Verses in the Qur'an) as it is the foundation for the Shi'i claim that Governorship of Muslims should reside only with the direct line of Muhammad through Fatimah and Ali, as well as being the basis for their further claims that certain of the descendants of Muhammad are infallible: points on which Sunni Muslims strongly disagree. They claim that the term has a broader meaning that does not invest any such authority in Muhammad's family exclusively and that it is possible for any right-living person of faith to attain such spiritual purity or authority.
Shi'a writers claim that the narrative shows that Muhammad, Fatima, Ali, Hasan and Husayn are the sole members of "Ahl al-Bayt" or "People of the House." Shias view this as an illustration of God's confirmation of the purity and sinlessness of the five "Ahl al-Bayt." This, and other events, leading to the doctrine of the sinlessness of the Ahl al-Bayt and that Ahl al-Bayt are given the exclusive guardianship of Islam by Allah, since they alone are sinless.
This is a very important hadith for Shia Muslims, along many more ahadith and verses in the Qur'an, as the foundation for the Shia claim that governorship of the Muslim community should be only in the posterity of Muhammad as the base for claims that some descendants of Muhammad are infallible (ismah).
The Shias claim that the verse itself says "only", implying that the blessing of this merit is exclusive to a single group and one other than the wives. i.e., Allah desires to keep away the uncleanness from "only" you, "O people of the House", and not from anyone else, and this is why the six stern commandments of the other verses are given to the wives, because they are not protected and must act accordingly; the "people of the house", on the other hand, need no such instructions. The Shi'a also point out that the rhetoric changes to a masculine tone in the final part of the verse whereas is was feminine before that.
Shias also argue that the first part of the verse addresses a person or group in the feminine gender, while the second part addresses in the masculine gender, meaning that at least one person in the group is a male.
The Incident of Mubahala
According to the Sunni hadith collections, it is narrated that during the 9th - 10th year after hijra an Arab Christian envoy from Najran (currently in northern Yemen and partly in Saudi Arabia) came to the Muhammad to argue which of the two parties erred in its doctrine concerning Jesus (Quran 3:61). Muhammad offered to do the Arabic tradition known as Mubahala, where each conflicting party should cover themselves, and together all parties ask God sincerely to destroy and inflict with curses on the lying party and their families. Muhammad, to prove to them that he is a prophet, brought his daughter Fatimah and his surviving grandchildren, Hasan and Hussein, and Ali ibn Abi Talib and came back to the Christians and said this is my family (Ahl) and covered himself and his family with a cloak.
The Shia claim that this authentic hadith proves whom the Quran is referring to when it mentions the Ahlul-Bayt (or Household), which includes only Ali, Fatimah, and their descendants.Sunni dispute that this verse was about Muhammad's wives and their children and even their servants.
The Shia celebrate this event as Eid-e Mubahala.
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# Mubahala
Mubahala literally meaning 'mutual prayer' (Cursing) or Lian, but in Islamic tradition it refers to a form of resolving religious disputes. When the argumentations from both sides fail to resolve a religious issue, the parties jointly pray Allah to cast His curse on whichever of the two parties is false. Since curse means 'moving someone far away from the divine mercy' and moving far away from mercy is being close to divine wrath--therefore, the essens of the meaning is: Wrath be on the liar. As such, whoever is the liar shall face the evil consequences whereupon the truth will become evident before the disbelievers as well. Many times Mubahala is a kind of ordeal which instigation or call to the ordeal may be more important than execution of it.
According to hadith collections, it is narrated that an Arab Christian envoy from Najran (currently in northern Yemen and partly in Saudi Arabia) under the leadership of their chief priest Abd al-Masih came to the Prophet Muhammad at Medina to ask him about his views about Jesus because the Christian's themselves, were divided in to four different beliefs in regards to Jesus' relationship with Allah:
Jesus is Allah.
Jesus is the son of Allah.
Jesus is one of a trinity or
Allah is far from what they attribute to Jesus.
After the Christians likend Jesus' miraculous (fatherless) birth to Adam's creation, the Prophet responded, "He (Allah) created him (Jesus) from dust, then said to him: "Be", and he was". The Prophet continued, "The truth comes from Allah alone; so be not of those who doubt. If anyone disputes in this matter with thee, now after full knowledge hath come to thee, say: Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then pray and invoke the curse of Allah upon the liars." This, was the Prophet's call for Mubahala. The Christians consulted each other and refused to accept the Prophet's response to not deify Jesus, Jesus was only mortal created by God but not God Himselftogether with the Prophet, the two sides scheduled the Mubahala for the following morning. Before dawn of the next day, the Prophet sent a close companion, Salman al-Farisi, to construct a shelter for the people who the Prophet was going to take
with him. It was uncommon for Mubahala to include families of the parties involved but when included, the family causes the process to become more effective. Because the Prophet brought only select members of Islam's most religious, prestigious and pure family, carrying Husayn in his arm with Hasan holding his hand, followed by Fatima and concluding with Ali. The Prophet declared, Lord these are the People of my House, Ahl al-Bayt and covered his family with a cloak. The leaders of the Christian group recognized the gravity of the situation, prophethood of Muhammad and the Prophet's confidence in the outcome of the incident. The Christian leaders became frightened and advised their followers to pull out of the Mubahala stating that, "By God! He would not have come with them (the Ahl al-Bayt) if he was afraid that the proof would be against him. Therefore, be warned against the contest of prayer with him. By God! If it was not for the position of Caesar
(the Byzantine emperor), I would submit to him. But (now) make peace with him on what can be agreed between you and him. Return to your land and think about it yourselves." The Christians took the advice of Priest Abd al-Masih and formed a peace treaty with the Prophet, the Christian proposal being you remain on your religion, while we remain on our religion and the Prophet's proposal forcing the Christians to pay Jizya, a levy on free non-Muslim's under Muslim rule. The Christian's continued, asking the Prophet to send with them a trustworthy man to aid them in judging monetary disputes amongst themselves. The Prophet agrees and appoints 'Abu 'Ubaydah bin Al-Jarah our of a large group of willing and hopeful contendors.
The event is referred to in the Qur'an and Tafsirs of 3:61, where the prophet was ordered to invite the disputants regarding the nature of Jesus to imprecation:
Surely, the case of Jesus, in the sight of Allah is like the case of Adam. He created him from dust, then said to him, "Be", and he came to be. The truth is from your Lord. So, do not be of those who doubt. So if someone argues with you in this after what has come to you of the knowledge, say, "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then pray and invoke the curse of Allah upon the liars." This is, indeed, the true narration. And there exists no god but Allah. And Allah is surely the All-Mighty, the All-Wise. So, should they turn back, Allah is all-aware of the mischievous.
"Our sons": Hasan and Husayn, the grandsons of the Prophet, sons of 'Ali and Fatima. Because at the time of occurecnce of the Mubahala the Prophet had no children besides Fatima, let alone a son; Hasan and Husayn are included in "sons/children" because children of one's daughter are regarded as one's own children too.
"Our women": Fatima, the only surviving daughter of the Prophet from his marriage with Khadija, wife of 'Ali and mother of Hasan and Husayn. "Women" could have meant wives but the Prophet viewed Fatima as the most superior female Muslim and brought her instead.
"Ourselves": Prophet Muhammad
What about 'Ali?
Many scholars disagree as to where 'Ali should be categorized in the people the Prophet calls his Ahl al-Bayt. In the Surah 'Al-'Imran, 'Ali is included in the "sons" because he is the son-in-law of the Prophet and because the Prophet adopted and raised 'Ali like a son. The Sunni scholar al-Suyuti holds that 'Ali is part of the "ourselves" 'Ali being "the self" of the Prophet which causes some scholars to conclude the power and superiority of 'Ali especially when it comes to his right of imamate and immediate successorship following the Prophet. Supporting the belief that only these members of the Ahl al-Bayt are spiritually pure and have pure genes. Theologically, Shi'is emphasize the significance of the cloaking of the Ahl al-Bayt as highlighting their primal rights on the leadership of the community of the believers, their principle of legitimacy.
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# Hadith of Mubahala
The Hadith of Mubahela is Muslim tradition about a debate of the Islamic Prophet Muhammad with the Christians of Najran and summoned the members of his household, the Ahl al-Bayt.
The event is recorded in several hadith collections and is referred to in the Qur'anic Sura Al Imran.
It is seen as one of the merits of Ahl al-Bayt and is widely used in Shī‘ī-Sunni arguments, and also used by the Shī‘ah to prove that Ali has the same authority over Muslims as Muhammad.
According to Islamic tradition, the Christians of Najran were unhappy about the rapid spread of Islam in the lands of Arabia. They wished to discuss this matter with Muhammad and arrived in Medina in 630 CE. Learned scholars were selected by the Christians who had a continuous dialogue with Muhammad for three days. It started on Saturday, when Sunday arrived, the Christians asked to leave the city to pray. Muhammad told them to stay and pray inside the mosque, which they did.
Muhammad and the Christians were unable to arrive on any mutual understanding. At this point, Muhammad proclaimed that he had received a revelation (recorded in Sura Al Imran):
But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of God on the liars. [Qur'an 3:61]
The next morning, Muhammad emerged from his house with his closest family. He held the hand of Hasan walking beside him, held Husain in his arms, followed by his daughter Fatimah and finally by his son-in-law Ali. He came and stood with this family in front of the Christian bishops who also came forward to perform the Mubahela.
The chief of the Christians was bishop Abul Harris. When he saw this small family of the Prophet he turned towards his fellow Christians and told them, do not indulge in Mubahela with this family, for I am observing such pious faces that if they would order the mountain to come to them the mountain shall move towards them. It is therefore prudent to make treaty with them rather than confrontation of this spiritual imminence.
They asked Muhammad for peace and it was accepted. Muhammad extended the hand of friendship towards them, a treaty was signed and both parties left on friendly terms.
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# Hadith of the pond of Khumm
The Hadith of the pond of Khumm refers to the saying (i.e. Hadith) about a historical event crucial to Islamic history. This event took place on 18th of Dhu al-Hijjah of 10 AH in the Islamic calendar( March 10, 632 AD) at a place called Ghadir Khumm, which is located near the city of al-Juhfah, Saudi Arabia and was a place where people from different provinces used to greet each other before taking different routes for their homes.
Shi'a Muslims believe it to be an appointment of Ali by Muhammad as his successor, while Sunni Muslims believe it to be a simple defense of Ali in the face of unjust criticism.
A few months before his death, Muhammad – living in the city of Medina – made his last religious pilgrimage to Mecca in a trip referred to as The Farewell Pilgrimage. There, atop Mount Arafat, he addressed the Muslim masses in what came to be known as The Farewell Sermon. After completion of the Hajj, or religious pilgrimage, Muhammad turned back towards his home in Medina.
On the way back, the below Qur'anic verse was revealed,
“O Messenger! Make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed His message. Allah will protect thee from mankind.”[5:67] following which Muhammad stopped at the pond of Khumm and delivered a sermon. Prominent narrators of traditions have attributed the revelation of this verse to be in relation to Ali on the occasion of Ghadeer Khumm.
The exact meaning of the sermon is a matter of much dispute; While Shia Muslims believe that through this sermon, Muhammad nominated Ali to be his successor, Sunni Muslims disagree about the authenticity of some of the statements of the sermon and also disagree on the interpretations.
On the way back to Medina, he ordered his Companions to stop at Ghadeer Khum and delivered a sermon of which, a brief version is quoted below,
O people, Allah the Most Kind the Omniscient has told me that no apostle lives to more than half the age of him who had preceded him. I think I am about to be called (die) and thus I must respond. I am responsible and you are responsible, then what do you say?’ They said, ‘We witness that you have informed, advised and striven. May Allah bless you.’ He said, ‘Do you not bear witness that there is no god but Allah and that Muhammad is His servant and Apostle, and that His Heaven is true, His Hell is true, death is true, the Resurrection after death is true, that there is no doubt that the Day of Judgment will come, and that Allah will resurrect the dead from their graves?’ They said, ‘Yes, we bear witness’. He said, ‘O Allah, bear witness.’ Then he said, ‘O people, Allah is my Lord and I am the lord of the believers. I am worthier of believers than themselves.
Of whomsoever I had been Master(Mawla), Ali here is to be his Master. O Allah, be a supporter of whoever supports him (Ali) and an enemy of whoever opposes him.
Then he said,
‘O people, I will go ahead of you and you will arrive at my Pond (in Heaven) which is wider than the distance between Basra and San’a. It has receptacles as numerous as the stars, and two cups of gold and two of silver.
I will ask you about the two weighty things that I have left for you when you come to me to see how you dealt with them. The greater weighty thing is Allah’s book—the Holy Qur’an. One end is in Allah’s hand and the other is in your hands. Keep it and you will not deviate. That other weighty thing is my family (Ahl al-Bayt) and my descendents. The Most Kind the Omniscient had told me that both of them, would not separate until they come to my Pond
Another similar narration of the Hadith goes as follows
"Oh people! Reflect on the Quran and comprehend its verses. Look into its clear verses and do not follow its ambiguous parts, for by Allah, none shall be able to explain to you its warnings and its mysteries, nor shall anyone clarify its interpretation, other than the one that I have grasped his hand, brought up beside myself, [and lifted his arm,] the one about whom I inform you that whomever I am his master (Mawla), this Ali is his master (Mawla); and he is Ali Ibn Abi Talib, my brother, the executor of my will (Wasiyyi), whose appointment as your guardian and leader has been sent down to me from Allah, the mighty and the majestic."
On the completion of Muhammad's sermon, Umar al-Khattab said, "Congratulations to you, Ali! This morning has brought you a great blessing. Today you have become the master of all believing men and women". At a later occasion when Umar was asked about his special treatment to Ali as compared to other companions, his reply was, "He is my master."
Mir Sayyid Ali Hamadani, a Shafi'i scholar, writes in his book, Mawaddat al-Qurba in Mawadda 5, that many companions quoted Umar in different places as having said that the Prophet made Ali the chief and leader of the nation and that the Prophet announced publicly that Ali was their master. Umar was also quoted saying that on the day of that announcement, a handsome youth was sitting besides him and that the youth said to him, "Surely, the Prophet has bound a covenant which none but a hypocrite would break. So Umar! Avoid breaking it." When Umar told the Muhammad about the incident, Muhammad said that the youth was not of the Adam's progeny but was Gabriel and was stressing the point about Ali.
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# Eid al-Ghadeer
Eid al-Ghadeer is a festival observed by Shia Muslims on the 18th of Dhu al-Hijjah in the Islamic calendar to commemorate the appointment of Ali ibn Abi Talib by the Islamic prophet Muhammad as his immediate successor. It marks the anniversary of Muhammad's sermon, described in Hadith of the pond of Khumm, in which he stated, Whomsoever's master (mawla) I am, this Ali is also his master. O' God, love those who love him, and be hostile to those who are hostile to him.
Background Context
A few months before his death, Muhammad – living in the city of Medina – made his last religious pilgrimage to Mecca in a trip referred to as The Farewell Pilgrimage. There, atop Mount Arafat, he addressed the Muslim masses in what came to be known as The Farewell Sermon. After completion of the Hajj, or religious pilgrimage, Muhammad turned back towards his home in Medina.
On the trip there, he stopped at the pond of Khumm and praised Ali. The exact meaning of the praise is a matter of much dispute; not only do Sunni and Shi'a Muslims disagree as to, which statements about the pond are authentic, but they also disagree on the interpretation.
Shi'a Muslims believe that after the pilgrimage, Muhammad ordered the gathering of Muslims at the pond of Khumm and it was there that Muhammad nominated Ali to be his successor.They further believe the wordings of sermon as follows;
"Oh people! Reflect on the Quran and comprehend its verses. Look into its clear verses and do not follow its ambiguous parts, for by Allah, none shall be able to explain to you its warnings and its mysteries, nor shall anyone clarify its interpretation, other than the one that I have grasped his hand, brought up beside myself, [and lifted his arm,] the one about whom I inform you that whomever I am his master (maula), this Ali is his master (maula); and he is Ali Ibn Abi Talib, my brother, the executor of my will (Wasiyyi), whose appointment as your guardian and leader has been sent down to me from Allah, the mighty and the majestic."
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# Hadith of the Twelve Successors
The Hadith of the Twelve Successors is a famous hadith in Islam, in which the Islamic prophet Muhammad speaks about twelve Muslim rulers succeeding him. It is found in both Sunni and Shi'a hadith books.
Sahih Bukhari:
Narrated Jabir bin Samura: I heard Muhammad saying, "There will be twelve Muslim rulers." He then said a sentence which I did not hear. My father said, "All of them (those rulers) will be from Quraish."
Sahih Muslim :
Narrated Jabir bin Samura: I heard Muhammad saying, "The (Islamic) religion will continue until the Hour (day of resurrection), having twelve Caliphs for you, all of them will be from Quraysh."
Sunan Abu Dawood :
The Prophet said: "This religion remains standing until there are twelve vicegerents over you, all of them agreeable to the nation, all of them from Quraysh."
Sunan al-Tirmidhi :
The Prophet said: "There will be after me twelve Amir (Prince/Ruler), all of them from Quraysh."
Musnad Ahmad ibn Hanbal:
Masrooq relates that someone asked Abdullah Ibn Masood, "O Abaa Abd al-Rahmaan, did you ask the Messenger of Allah how many caliphs will rule this nation?". Abdullah Ibn Masood replied, "Yes, we did ask the Messenger of Allah and he replied, "Twelve, like the number of chiefs (nuqabaa) of Bani Israel""
Similar Reports from Sunni and Shia Texts
Muhammad was quoted as saying,
Surely Islam will always remain mighty till there are twelve caliphs in it. All of them will be of the Quraish.
There will be twelve caliphs after me, all of them will be from Quraish.
There will be twelve caliphs for this nation.
Surely this religion will always overcome its opponents and no enemy or deserter can ever harm it till there are twelve caliphs from my nation in it. All of them will be from Quraish.
This affair (Islam) shall always remain mighty impregnable and victorious against all its opponents till it is ruled by twelve, all of them will be from Quraish.
This affair shall always remain mighty and victorious over its opponents till there are twelve. All of them will be from Quraish.
This affair (islam) shall always remain righteous till theere are twelve chiefs. All of them will be from Quraish.
This affair shall always remain closely united till there are twelve caliphs in it all of them will be from Quraish.
This affair will always survive till there are twelve chiefs in it. All of them will be from Quraish.
This affair (islam) shall always remain upright till theere are twelve chiefs. All of them will be from Quraish.
This affair shall neither pass nor will come to an end till twelve caliphs pass in it. All of them will be from Quraish.
This religion shall survive till the Hour is established or there are twelve caliphs(ruling) upon you. All of them will be from Quraish.
There will be twelve strong supports for this nation. Whoever forsakes them will not harm them. All of them will be from Quraish.
This affair shall always overcome the one who opposes it. No enemy or opponent will harm it till there will be twelve caliphs from Quraish.
Surely this affair shall always remain dominant. No opponent can harm it till there are twelve chiefs. All of them will be from Quraish.
This affair of this nation (Islam) shall always be dominant till there are twelve chiefs or caliphs. They are all from Quraish.
The affair of this nation shall always remain straight and dominant over its enemy till there are twelve caliphs amongst them. All of them will be from the Quraish.
There will be twelve strong people from the Quraish. The one who bears enmity against them, his enemy will not harm them.
Twelve (Caliphs) will follow this affair (islam). All of them will be from Quraish and their likes will not be seen.
Abdullah ibn Masood on being asked if he asked the Messenger about how many caliphs will rule this nation. He replied in affirmative and said that the Messenger replied, "Twelve, like the number of chiefs (nuqabaa) of Bani Israel".
Your caliphs will be twelve equal to the number of chiefs of Bani Israel.
Know that the affair of my nation shall always be righteous till there are twelve caliphs in it. All of tem will be from the Quraish.
This religion shall always be upright till there are twelve from Quraish. When they are no more, the earth will be destroyed (swallowed) with all its inhabitants.
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Shias see the 'Hadith of the Twelve Successors' as a basis for their belief in a succession of Imams. Shi'a argue that the "Twelve Successors" must have come in succession, arguing from the term "Successors" (Arabic: Caliph). Twelver Shiites in particular identify the "twelve rulers" with their twelve Imams from Ali to Muhammad al-Mahdi.
Musnad Ahmad ibn Hanbal : Don't try to find faults with ‘Alī, he is indeed from me and I am from him, he is your leader after me. He is from me and I am from him, he is your leader after me.
Musnad Ahmad ibn Hanbal : When the āyah "And warn your relatives of nearest kin" (26:214) was revealed, the Prophet gathered his family around him and treated 30 of them to a meal and then said: "Who is willing to guarantee my debts and commitments so that he should be with me in paradise and should be my successor from among my family." A person whom Shurayk did not name, answered: O Messenger of Allah you are like a sea, who can take charge of this responsibility. The Prophet repeated his statement to his relatives, and (Imam) Ali replied: "I will undertake this responsibility."
Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, ch.76, reports from Fara'idu's-Simtain of Hamwaini, who reports from Mujahid, who reports from Ibn Abbas : that a Jew named Na'thal came to Muhammad and asked him questions about Tawhid (Unity of Allah). Muhammad answered his questions and the Jew embraced Islam. Then he said: "O Holy Prophet, every prophet had a wasi (vicegerent). Our Prophet, Moses Bin Imran, made a will for Yusha Bin Nun. Please tell me who is your wasi?" The Holy Prophet said: "My vicegerent is Ali Bin Abi Talib; after him are Hasan, and Husain and after them are nine Imams, who are the successive descendants of Husain."
Ahmad ibn Muhammad al-Tha'labi in his Manaqib and Tafsir, Ibn Maghazili Faqih Shafi'i in his Manaqib and Mir Seyyed Ali Hamadani in his Mawaddatu'l-Qurba (Mawadda VI) : narrate from the Second Rightly-Guided Caliph, Umar bin Khattab, who, when the Muhammed established fraternal and brotherly ties between the companions, said, 'This Ali is my brother in this world and in the hereafter. Among my descendants he is my caliph; he is my successor (vicegerent) in my community. He is the heir to my knowledge; he is the payer of my debt. What belongs to him belongs to me; what belongs to me belongs to him; his benefit is my benefit and his loss is my loss. He who is a friend of his is really a friend of mine and he who is an enemy of his is really an enemy of mine."
While there may be a difference of opinion amongst some Sunni scholars of the exact identity of the 'Twelve Successors', one cannot deny that some of the greatest Sufi scholars, the vast majority of whom were Sunni, are unanamous on the elect status of the 'Twelve Imams' of spirituality.
In the preface of his book 'The Ghadir Declaration', the well known Islamic scholar Professor Tahir-ul-Qadri quotes the following from Shah Wali Allah, one of the greatest Sunni scholars India ever produced:
“In this Ummah the first person to open the door of spiritual dominion is ‘Alī al-Murtadā. The secret of spiritual dominion of the leader permeated his progeny. Therefore, not a single saint is found in the Ummah who is not directly or indirectly indebted to the spiritual leadership of ‘Alī to attain spiritual leadership...Now in the Ummah anyone who is blessed with spiritual leadership by Allāh’s Messenger is indebted either to ‘Alī al-Murtadā or to the Chief Helper Abdul Qadir Jilani. No one can reach the status of wilāyah without this (indebted-ness)”.
Another prominent Indian Sunni scholar, Shāh Ismā‘īl Dahlawī held the following view:
“Alī al-Murtadā has also an edge over Abū Bakr as-Siddīq and ‘Umar Fārūq and this edge lies because of the greater number of his followers and all the highest spiritual and saintly activity, from his days to the end of the world, has to be mediated through him, and he has a say in the kingdom of the kings and the leadership of the leaders and this is not hidden from those who are familiar with the world of sovereignty… Most spiritual chains are directly derived from ‘Alī al-Murtadā. So, on the Day of Judgment, ‘Alī’s army including followers of high status and great reputation, will outnumber and outshine others to be a source of wonder for all the spectators.”
Finally, the greatest Islamic scholar of India,Imam Rabbani Mujjadid Alf Thani Ahmad Sirhindi, a Master of the Naqshbandi Sufi Order, appropriately highlight the Sunni belief regarding the Twelve Imams in his Maktubaat:
“And there is another way close to the spiritual sovereignty and this is the way of the saints and the general friends of Allāh, and this way is marked by its characteristic passion and it carries the guarantee of mediation and the leader and chieftain of the saints of this way is ‘Alī al-Murtadā. And this grand office is reserved for him. On this way, the feet of the Holy Prophet are on ‘Alī’s head and Fatima and Hasan and Husayn are included with him. I believe that he enjoyed this position even before his physical birth, as he did after it, and whosoever has received the divine blessing and guidance, has received it through him, because he is closest to the last point on this way and the centre of this spot belongs to him. And when his period ended, the grand office passed on to Hasan and Husayn and then on to each one of the Twelve Imams, individually and elaborately. And whosoever received guidance in their life and after their death, received it through these saints. And the refuge and place of shelter of the saints of high ranks are these saints, (because they are the centre of all spiritual activity) and the sides tend to converge on the centre” (Maktubat al-Rabbani, 9:173,123).
Links to the Bible
Various Muslim authors link the 'Hadith of the Twelve Successors' to verses in the Biblical Book of Genesis, which relates God speaking to Abraham:
Abraham fell facedown; he laughed and said to himself, "Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?" And Abraham said to God, "If only Ishmael might live under your blessing!"
Then God said, "Yes, but your wife Sarah will bear you a son, and you will call him Isaac. I will establish my covenant with him as an everlasting covenant for his descendants after him. And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation. But my covenant I will establish with Isaac, whom Sarah will bear to you by this time next year." Genesis 17:17-21
The twelve rulers are commonly understood to refer to the twelve sons of Ishmael:
These are the names of the sons of Ishmael, listed in the order of their birth: Nebaioth the firstborn of Ishmael, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish and Kedemah. These were the sons of Ishmael, and these are the names of the twelve tribal rulers according to their settlements and camps. Genesis 25:13-16
Some Muslims reject this identification, identifying Gen. 25:17-20 as a direct quotation of God and Gen. 25:13-16 as the fallible narration of a human author. Further, they argue that 25:16 contains the specifier "tribal" not contained in 17:20, "twelve rulers".
The Shi'a draw a further distinction, arguing that God is not in interested in secular power and refers to the religious authority of prophets or Imams when using the words "rulers" or "kings". According to this argument, the Biblical authors refer to kings or others with secular power when using the same words. Proponents of this view identify the words "great nation" with the Muslim community and not with kingdom. Note however that Twelver Shias consider the Imams not only as religious leaders but also as princes and the rulers.
Muslims identify the "twelve rulers" mentioned in Genesis with the Twelve Successors of the Hadith. For instance, the 14th century Sunni scholar Ibn Kathir stated:
We see the following prophecy in the Taurat which is in the hands of the Jews and the Christians: "Indeed Allah, the Exalted, has given Ibrahim (a.s.) the glad tidings of Isma'il, and he has bestowed a favour and multiplied it and placed in his progeny twelve mighty (personalities)." ...
Ibn Taymiyya said: "And these are the same, regarding whom the Prophet (s.a.w.s.) has given the glad tidings in the tradition of Jabir ibn Samurah and stated their number; indeed this is with regard to the Imams and the Hour will not come till they last."
Since these successors, whether Caliph or Imam, originate from the tribe of the Quraish, from which Muhammad sprang, they are considered descendants of Ishmael.
A quote from the Shia Imam Muhammad al-Baqir refers to Abraham's prayer narrated above:
"We are the remnant of progeny. And that was the prayer of Ibrahim (a.s.) regarding us."
Several sources also link the Hadith of the Twelve Successors to Twelve tribes of Israel with the words
"Twelve Caliphs, (like) the number of the Chiefs of Bani Israel."
A few sources also draw a link to Moses:
"There will be Caliphs after me, whose number is like those of the companions of Musa."
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Others:
# Hujjah
al Qunduzi in Yanabi al-mawaddah, from al-Hasan ibn Ali, contain the following statement of the Prophet which signifies the perpetuity of the Imamate:
"O God, You don't let the earth remain devoid of Your Proof over Your creation so that Your proofs should not become invalid or that Your friends should go astray after You have guided them. They (the Proofs of God) are few in number but great in worth near God, Almighty and Glorious. Indeed, I had prayed to God, Exalted and Blessed, to place knowledge and wisdom in my descent and the descent of my descendants, and in my seed and the seed of my seed, until the Day of Resurrection, and my prayer was granted."
Imam Ali says in Nahjal Balaghah (Hikam:147):
"But the earth is never devoid of him who stands for God with a proof (qa'im li'Ilah bi hujjatin). He is either manifest and well-known or afraid and concealed, so that God's proofs and His clear signs should not become invalid. How many are they and where are they? By God, they are few in number, but great in esteem before God. Through them God maintains His proofs and signs till they entrust them to others like themselves and plant them in the hearts of their likes. Knowledge has led them to the reality of understanding and they have attained the spirit of certitude. That which is hard upon the seekers of comforts comes easy to them. They endear what the ignorant regard with aversion. They live in the world with their bodies, but their spirits are in a higher realm. They are the vicegerents (khulafa') of God in His earth and His callers to His Din. Oh, how much I yearn to see them!"
This tradition of Ali has been widely reported and recorded by Shia and non-Shia traditionists and historians, including:
Ibn Abd Rabbih in al-Iqd al-farid, i, 265, 293; al-Yaqubi in Ta`rikh, ii, 400; al-Harrani in Tuhaf al-uqul, 169; al-Saduq in al-Khisal, i, 85 and Ikmal al-Din, 169; Abu Talib al-Makki in Qut al-qulub, i, 272; al-Khatib al-Baghdadi in Ta'rikh Baghdad, vi, 389; al-Razi in al-Tafsir al-kabir, ii, 192; Ibn Abd al-Barr in al-Mukhtasar, 29 and Jami bayan al-ilm; al-Khwarazmi in al-Manaqib, 390 and al-Azhari in Tahdhib al-lughah, vi, 70.
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Ali and Sons
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# Reported Saying of the Holy Prophet about Imam Ali
[ Note: Prophet Mohammed is Nabi, the Holy Messenger sent by God Almighty. Divine Blessings are upon him and his pure family.]
God’s Nabi said: “In all Creation, the most beloved of God and His Nabi is Ali.”
God’s Nabi said: “In this life and in the life after death, Ali is my brother.”
God’s Nabi said: “Between two friends, me and Ebraheem, Ali is our love.”
God’s Nabi said: “On the Day of Judgement the Caller will shout ‘O Mohammed, blessed be Ebraheem your father, and blessed Ali your brother’.”
God’s Nabi said: “Tuba is a Tree in Paradise. Ali is its branch; and its Root is the Ali’s House.”
God’s Nabi said: “On the Day of Judgement, without Wilaya [love] of Ali, no man or woman will be allowed to cross Seerat [bridge between Hell and Heaven].”
God’s Nabi said: “Ali is the Seerat [bridge, partition] between Heaven and Hell.”
God’s Nabi said: “People who accepted Islam which is Ali, will be able to reach Kosar [Foutain of Paradise].”
God’s Nabi said: “Ali is holder of my Flag in this world and in the Hereafter.”
God’s Nabi said: “I am the Warner, and Ali is the Guide.”
God’s Nabi said: “Those who wants to live like me and die like me will be near to Ali.”
God’s Nabi said: “Ali holds same position as the Kaba [House of God].”
God’s Nabi said: “Title of the book of believers is, LOVE OF ALI”
God’s Nabi said: “Eman [faith] means love for Ali; and Nefak [disbelief] is dislike for Ali.”
God’s Nabi said: “Good action is loving Ali, therefore, do not waste it with bad deeds.”
God’s Nabi said: “Ali is the door of worship. Anyone who passes this door is a true believer.”
God’s Nabi said: “I and Ali were created from the same tree.”
God’s Nabi said: “There is no sword but Zolfikar, and there is no man but Ali.”
God’s Nabi said: “Remembering Ali is worship of God. Looking at Ali is devotion to God.”
God’s Nabi said: “Adorn your meetings by remembering Ali.”
God’s Nabi said: “Those who abandon Ali abandon me and those who abandon me abandon God.”
God’s Nabi said: “He who believes in me and trusts me, to him I recommend Wilaya [love] for Ali.”
God’s Nabi said: “Every messenger from God has an executor and heir. My executor and heir is Ali.”
God’s Nabi said: “Ali is the most knowledgeable person of my Omah [nation].”
God’s Nabi said: “Ali is the best Judge in my Omah [nation].”
God’s Nabi said: “My hand and Ali’s hand are equal in Justice.”
God’s Nabi said: “Ali is the most God fearing person.”
God’s Nabi said: “Ali is the Leader in Goodness, Warrior against Injustice, Supporter of his Followers, and Ignorer of His Ignorers.”
God’s Nabi said: “Ali has right over this Omah [nation] as father has right over his son.”
God’s Nabi said: “Koran is with Ali, and Ali is with Koran.”
God’s Nabi said: “God told me to close all doors except door of Ali.”
God’s Nabi said: “Most wretched person from beginning to the end of the world is killer of Ali.”
God’s Nabi said: “Ali is to me same as Haroon was to Musa.
God’s Nabi said: “Besides Ali, no one else can tell you about me.”
God’s Nabi said: “For me, Ali is same as head is to the body. [i.e. Ali is my life] ”
God’s Nabi said: “Oh God, don’t take my life until you have shown me the face of Ali.”
God’s Nabi said: “Ali is the Door to my Knowledge. He will tell you with what I was sent.”
God’s Nabi said: “Ali is the Separator of Truth and Falsehood.”
God’s Nabi said: “Ali’s place is same as Surah Eklas [Chapter of Purity] in the Koran. [‘Say He is God the One. The Absolute. He does not beget and He was not begotten. There is no one comparable to Him’.] “
God’s Nabi said: “Ali is Leader of the Righteous, Prince of Believers, and the Chief of the Luminous [Al Zahra].”
God’s Nabi said: “If God had not created Ali, there would not have been any human sufficient to marry my daughter Fatima.”
God’s Nabi said: “Ali is from me and I am from him. After me, he is the Guardian of every true believer.”
God’s Nabi said: “Love for Ali exempts you from the Fire of Hell.”
God’s Nabi said: “Ali is the best of humanity; anyone who denies this is blasphemer.”
God’s Nabi said: “Ali and his Shias [lovers] will succeed.”
God’s Nabi said: “He of whom I am master, then Ali is his master.”
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# Saying of Nabi Mohammed about Hasan and Husayni
[ Note: Prophet Mohammed is Nabi, the Holy Messenger sent by God Almighty. Divine Blessings are upon him and his pure family.]
al-Bara said; I saw Nabi with Hasan son of Ali on his shoulder and saying, “ O. Allah, I love him, so love him”.
Abu-Horayra said; I saw Nabi carrying Husain son of Ali and saying, “ O Allah, I love him, so love him”.
Abu-Horayra said: “ Nabi came out to us with Hasan and Husain on his shoulders, kissing them alternatively until he came to the point where we were standing; a man then said, “ O Nabi, do you love them? He replied, “ Yes, whosoever loves them has loved me and whosoever hates them has hated me”.
When the verse, {I do not ask of you a wage for this, except love for the kinsfolk} was revealed, people said, “ O Nabi, who are those kinsfolk of yours whose love became an obligation upon us?” He replied, “ Ali, Fatima and their two sons”.
Abu-Bakra said; I heard Nabi saying from the pulpit looking at the crowd at a time and at Hasan, who was beside him, at another, “ This son of mine is a master and perhaps through him Allah will set things right between two parties of Moslems”.
God’s Nabi said: “ Truly, by this son of mine, Allah will straighten out two great parties”.
Yala Ibn-Morra said: “ We were in the company of Nabi and where invited to a meal and there he was Husain playing in the road, and then Nabi hurried ahead of us and stretched out his hands putting one under his chin and the other behind the back of his head, embraced and kissed him and said: “ Husayn is from me and I am from him; Allah loves whoso loves him; both Hasan and Husain are of the Asbat [singular of sibt, a grandson].
Anas said: “ No one looked more like Nabi than Hasan son of Ali.
Anas said, “ Hasan and Husain resembled God’s Nabi more than anyone else”.
Ali said, “ More than anyone, Hasan resembled Nabi in between the chin and the top; and more than anyone Husain resembled Nabi in between the chin and the toe”.
God’s Nabi said: “ We, the descendants of Abd al-Mottalib, are the masters of the inhabitants of Paradise; I, Hamza, Ali, Jafar, Hasan, Husain and Mahdi”.
God’s Nabi said: about Hasan and Husain , “ Whoso loves them, I love and whoso I love, Allah Loves, and whoso Allah loves will admit to the Gardens of Bliss; and whoso hates them, I hate, and whoso I hate, Allah hates and whoso Allah hates will admit to the chastisement of Gehenna and for him there is a mighty chastisement”.
Ali said while looking at either Hasan or Husain; “ This son of mine is a master as Nabi named him; and from his loin (descendants) a man will be born who has the same name as your Nabi and is similar to him in looks”.
God’s Nabi said: “ If only one day remains of life in this world, Allah will prolong it so that He will send forth a man from among the offsprings of my sons; he has the same name as mine”. Salman said: “ Of which one of your sons, O Nabi?” He replied: “ Of this son of mine”, and he tapped Husain with his hand.
Hozayfa said; We saw delight in Nabi’s face one day, so we asked him about it, he said: “ How could I not delight when (archangel) Gabriel has already come to me and brought me news of Hasan and Husayn being masters of the youths of Paradise and of their father being better to them”.
God’s Nabi said about Ali, Fatima, Hasan and Husain: “ I am an enemy of their enemy and a friend of their friend”.
God’s Nabi said: “ Truly, Hasan and Husain are my fragrant roses from this world”.
Aysha said Nabi went out early in the morning one day putting on a painted garment made of black hair; then Hasan son of Ali came and he let him in (under the garment) and then Husain came and entered with him and then Fatima came and he let her enter and then Ali came and he let him enter; then he said: “ People of the House, Allah only desires to put away from you abomination and to cleanse you”.
While Nabi was in Arafat one day he addressed Ali who was facing him saying: “ Come near me O Ali; I and you where created from the same tree; your body was made from my body; I and you where created from a tree the trunk of which is me, you are its branch and Hasan and Husain are its twigs; whoso clings to any of its twigs, Allah will admit to Paradise”.
God’s Nabi said: “ I am a tree, Fatima is its trunk or branch, Ali is its seed, Hasan and Husain are its fruits and our shia (adherents) are its leaves; the tree is in Eden; the trunk, the branch, the seed, the leaves and the fruits are in The Garden.
Ali said: “ Nabi visited us and stayed the night over at our place; Hasan and Husain where sleeping, then Hasan asked for a drink and Nabi took up a waterskin of ours and started squeezing it into a cup and handed it to Hasan; then Husain reached for it to drink; Nabi prevented him and started with Hasan; Fatima then said: “ O Nabi, as if you love him more than the other!” He said: “ He asked to drink first”, and continued: “ You, these two, this sleeping man- Ali- and I are in one and the same place on the Day of Resurrection”.
Nabi took the hands of Hasan and Husayn and said: “ Whoso loves me, these two, their father and mother will have the same rank as mine on the Day of Judgment”.
Ali quoted God’s Nabi said: “ I, Ali, Fatima, Hasan, Husain and whoso loves us, eat and drink together until men are judged”. A man heard that and asked about it saying, “ How about the presentation before Allah and the reckoning?” I said: “ How was it then for the man in sura Ya Sin who was admitted to Paradise immediately?”
God’s Nabi said: to Ali: “ Truly, the first four people to enter Paradise are I, you, Hasan and Husain; our descendants are behind our backs; our wives are behind our descendants and our adherents are on our right and left sides”.
Salman said; “ We where sitting around Nabi early in the day when um-Ayman (a wife of Nabi) came and said: “ O Nabi, Hasan and Husain went missing”; Nabi said: “ Get up and search for my two sons”. Each one followed a direction and I followed Nabi; he did not stop until he came upon a mountain foot and there was Hasan and Husain clinging to each other and a serpent was standing on its tail with something like a flame coming out of its mouth. Nabi hurried towards it and it entered into a hole, Nabi then came up to them, separated them, wiped their faces clean and said: “ May my father and mother be your ransom, how precious you are to Allah!” He then carried one on each shoulder. Then I said: “ Yours is blessedness, how excellent a mount yours is! Nabi said: “ And what an excellent riders they are! And their father is superior to them”.
Anas said: Nabi was sleeping on his back in one of his houses when Hasan came up walking slowly until he sat on Nabi’s chest and passed water. I then came up to pull him away when Nabi woke up and said: “ Woe unto you O Anas, leave my son and the product of my heart alone. Whosoever harms him has harmed me and whosoever harms me has harmed Allah. Then, Nabi called for water and poured it onto the spot.
According to Salman: “ I dropped in on Nabi and there he was Husain on his thigh and he was kissing him in his eyes and mouth and saying: “ You are a master, a son of a master, a brother of a master and a father of masters; you are an imam, a son of imam, a brother of an imam and a father of imams; you are a hujja (a complete authority), a son of a hujja, a brother of a hujja and a father of hujaj (pl. of hujja); of your offsprings the ninth is The Qaim (standing) between them.
After Fatima gave birth to Hasan she brought him to Nabi and he gave him his name. Similarly, after she gave birth to Husain, she brought him to Nabi and said: “ This one is better than the other”; Nabi then derived for him a name from his(Hasan’s) name; he said, “ This is Husayn”.
God’s Nabi said: “ I named them-i.e. Hasan and Husain- after Aaron’s two sons, Shobbar and Shobayr”.
Rabia al-Sadee said; When people’s opinion differed about the Preference, I saddled my camel, took my provision and journeyed until I entered Madina and came to see Hothayfa Ibn al-Yaman who said: “ Who is your people?” I said; “ I am an Iraqi”. He said: “ From where in Iraq?” I said: “ I am a man from Kufa”. He said: “ You are welcome, people of Kufa”. I said: “ Our people’s opinion differed about the Preference. Therefore, I came to ask you about it”.
He said: “ To the expert you came, I won’t tell you except what my ears had heard, my heart had known and my eyes had seen. Nabi came out to us-as if I am seeing him right now- carrying Husain son of Ali on his shoulder and putting his good hand on his (Husain’s) foot and clinging it to his chest and said: “ Surely, I know what you will differ about after me. This is Husain son of Ali; he has the best grandfather and grandmother; his grandfather, Nabi, is the master of all prophets; his grandmother is Khadija daughter of Khowaylid, the first of all women to believe in Allah and His Messenger. This, Husain son of Ali has the best father in all people, the best mother in all people; his father is Ali son of abu-Talib, Nabi’s brother, vice and cousin, the first of all men to believe in Allah and His Messenger; his mother is Fatima daughter of Mohammed, the Mistress of all women. This, Husain son of Ali has the best (paternal) uncle and the best (paternal) aunt; his uncle is Jafar son of abu-Talib who is adorned with two wings with which he flies to wherever he wants in Paradise, and his aunt is um-Hany daughter of abu-Talib. This, Husain son of Ali has the best (maternal) uncle and the best (maternal) aunt; his uncle is al-Qasim son of Mohammed, Nabi, and his aunt is Zaynab daughter of Mohammed”. He then put him on his shoulder, separated his arms then knelt and said: “ O people, this is Husain son of Ali; his grandfather and grandmother are in Paradise; his (paternal) uncle and aunt are in Paradise; his (maternal) uncle and aunt are in Paradise; he and his brother are in Paradise. Surely, no one of Nabi’s descendants was given what he was given except Joseph son of Jacob”.”
Ibn Abbas said: “ I was at Nabi’s place and Husain was sitting on his right thigh and his son Ibrahim was sitting on his left thigh and he was kissing them alternatively when Gabriel descended and said: “ O Mohammed, Allah greets you and says: “ I am not letting you keep both of them, so sacrifice one of them for the other”. Nabi looked at his son Ibrahim and cried and looked at Husain and cried and said: “ If Ibrahim dies no one would grieve over him but me and Husain’s mother is Fatima and his father is Ali son of abu-Talib, my cousin and blood relative; and if he dies, my daughter, my cousin and I will grieve over him and I choose my grief over theirs; Ibrahim died three years later. When Nabi used to say see Husain coming thereafter he would kiss and embrace him and say: “ I sacrificed my son Ibrahim for him”.
According to Ibn Abbas; “ Hasan and Husain wrestled with one another at Nabi’s place and he started encouraging Hasan by saying; “ Come on, O Hasan! Well-done O Hasan”. Aysha. -Or Fatima in another wording- said then: “ Do you help the big over the little one?” He said: “ Gabriel is saying, well done O Husayn!”
God’s Nabi said: “ When the people of Paradise become settled in it, Paradise would say: “ O Lord, did you not promise me to grace me with two of your Pillars?” He would say, “ Did I not grace you with Hasan and Husain?” Paradise would then swing with pride, as a bride would do”.
God’s Nabi said: “Truly; Fatima, Ali, Hasan and Husain are in the Yard of Sanctity (Paradise), in a white dome the ceiling of which is God’s throne”.
God’s Nabi said: “ In the night I was ascended to heaven I saw the following written on The Garden’s gate, There is no God but Allah, Mohammed God’s Messenger, Ali is the Love of Allah, Hasan and Husain are the Elite of Allah, Fatima is the Slave girl of Allah, upon their hater is the Curse of Allah”.
Al-Aqra Ibn Habis dropped in on Nabi and saw him kissing either Hasan or Husayn; he said: “ Do you kiss him? I have ten children I never kissed anyone of them!” Nabi replied: “ Truly, Allah does not have mercy upon someone who does not have mercy upon others”.
Nabi used to fortify Hasan and Husain by pronouncing this charm over them, I fortify you with Allah’s Perfect Words from every Satan and vermin and from every evil eye. He would then say: “ This is how Abraham used to fortify his sons Ishmael and Isaac”.
The fourth imam: “ Hasan son of Ali preached to people when Ali was murdered; he praised Allah and said: “ The man who has died today could have been not be surpassed by any of the ancients and no one of the later folk can catch up with him regarding deeds; Nabi used to give him his banner and he would fight with (archangels) Gabriel to his right and Michael to his left and he would not come back until Allah has bestowed victory upon him. He has not left behind any gold or silver save Seven-hundred dirhems remaining from his allowance, with which he was planning to purchase a servant for his family. He continued: “ O people, he who has known me, so he did and he who hasn’t, let him know that I am Hasan son of Ali, I am Nabi’s son, I am the Vice’s son, I am the Harbinger’s (bringer of good tidings) son, I am the Warner’s son, I am the son of the Caller unto Allah by His leave, I am the son of the Light-giving Lamp, I am from the household whom Gabriel used to descend to and ascend from, I am from the household whom Allah Has put away from them abomination and cleansed them, I am from a household whom Allah made loving them a duty upon every Moslem, thus His saying to His Nabi: { Say: I do not ask of you a wage for this, except love for the kinsfolk; and whosoever gains a good deed, We shall give him increase of good in respect of it}; so the meaning of gaining of the good deed is loving us, Nabi’s Household”.
Nabi was asked about the certain words that Adam received from his Lord for which He forgave him, God’s Nabi said: “ He asked Him, “ By the right Mohammed, Ali, Fatima, Hasan and Husain have, that you forgive me”.
After leaving Aysha’s place Nabi passed by Fatima’s house and heard Husayn crying, so he said: “ Didn’t you know that his crying hurts me?”
God’s Nabi said: “ I am the scale of knowledge, Ali is its pans, Hasan and Husain are its strings, Fatima is its hook and the imams of my community are its column; in it the works of those who love us and those who hate us are weighed”.
God’s Nabi said: “ I swear by the One in whose Hand my life is! A man’s soul does not leave his body until it eats from the fruits of Paradise or from the Tree of Zakkoum (a tree in Hell), he sees Death’s Angel, he sees me, Ali, Fatima, Hasan and Husain; if he used to love us, I will say O Death’s Angel, treat him gently because he used to love me and my household; and if he used to hate me and my household, I will say, O Death’s Angel, be severe towards him because he used to hate me and my household. Only a believer loves us and only a wretched hates us”.
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# Reported Saying of the Holy Prophet about Imam Ali
[ Note: Prophet Mohammed is Nabi, the Holy Messenger sent by God Almighty. Divine Blessings are upon him and his pure family.]
God’s Nabi said: “In all Creation, the most beloved of God and His Nabi is Ali.”
God’s Nabi said: “In this life and in the life after death, Ali is my brother.”
God’s Nabi said: “Between two friends, me and Ebraheem, Ali is our love.”
God’s Nabi said: “On the Day of Judgement the Caller will shout ‘O Mohammed, blessed be Ebraheem your father, and blessed Ali your brother’.”
God’s Nabi said: “Tuba is a Tree in Paradise. Ali is its branch; and its Root is the Ali’s House.”
God’s Nabi said: “On the Day of Judgement, without Wilaya [love] of Ali, no man or woman will be allowed to cross Seerat [bridge between Hell and Heaven].”
God’s Nabi said: “Ali is the Seerat [bridge, partition] between Heaven and Hell.”
God’s Nabi said: “People who accepted Islam which is Ali, will be able to reach Kosar [Foutain of Paradise].”
God’s Nabi said: “Ali is holder of my Flag in this world and in the Hereafter.”
God’s Nabi said: “I am the Warner, and Ali is the Guide.”
God’s Nabi said: “Those who wants to live like me and die like me will be near to Ali.”
God’s Nabi said: “Ali holds same position as the Kaba [House of God].”
God’s Nabi said: “Title of the book of believers is, LOVE OF ALI”
God’s Nabi said: “Eman [faith] means love for Ali; and Nefak [disbelief] is dislike for Ali.”
God’s Nabi said: “Good action is loving Ali, therefore, do not waste it with bad deeds.”
God’s Nabi said: “Ali is the door of worship. Anyone who passes this door is a true believer.”
God’s Nabi said: “I and Ali were created from the same tree.”
God’s Nabi said: “There is no sword but Zolfikar, and there is no man but Ali.”
God’s Nabi said: “Remembering Ali is worship of God. Looking at Ali is devotion to God.”
God’s Nabi said: “Adorn your meetings by remembering Ali.”
God’s Nabi said: “Those who abandon Ali abandon me and those who abandon me abandon God.”
God’s Nabi said: “He who believes in me and trusts me, to him I recommend Wilaya [love] for Ali.”
God’s Nabi said: “Every messenger from God has an executor and heir. My executor and heir is Ali.”
God’s Nabi said: “Ali is the most knowledgeable person of my Omah [nation].”
God’s Nabi said: “Ali is the best Judge in my Omah [nation].”
God’s Nabi said: “My hand and Ali’s hand are equal in Justice.”
God’s Nabi said: “Ali is the most God fearing person.”
God’s Nabi said: “Ali is the Leader in Goodness, Warrior against Injustice, Supporter of his Followers, and Ignorer of His Ignorers.”
God’s Nabi said: “Ali has right over this Omah [nation] as father has right over his son.”
God’s Nabi said: “Koran is with Ali, and Ali is with Koran.”
God’s Nabi said: “God told me to close all doors except door of Ali.”
God’s Nabi said: “Most wretched person from beginning to the end of the world is killer of Ali.”
God’s Nabi said: “Ali is to me same as Haroon was to Musa.
God’s Nabi said: “Besides Ali, no one else can tell you about me.”
God’s Nabi said: “For me, Ali is same as head is to the body. [i.e. Ali is my life] ”
God’s Nabi said: “Oh God, don’t take my life until you have shown me the face of Ali.”
God’s Nabi said: “Ali is the Door to my Knowledge. He will tell you with what I was sent.”
God’s Nabi said: “Ali is the Separator of Truth and Falsehood.”
God’s Nabi said: “Ali’s place is same as Surah Eklas [Chapter of Purity] in the Koran. [‘Say He is God the One. The Absolute. He does not beget and He was not begotten. There is no one comparable to Him’.] “
God’s Nabi said: “Ali is Leader of the Righteous, Prince of Believers, and the Chief of the Luminous [Al Zahra].”
God’s Nabi said: “If God had not created Ali, there would not have been any human sufficient to marry my daughter Fatima.”
God’s Nabi said: “Ali is from me and I am from him. After me, he is the Guardian of every true believer.”
God’s Nabi said: “Love for Ali exempts you from the Fire of Hell.”
God’s Nabi said: “Ali is the best of humanity; anyone who denies this is blasphemer.”
God’s Nabi said: “Ali and his Shias [lovers] will succeed.”
God’s Nabi said: “He of whom I am master, then Ali is his master.”
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# Saying of Nabi Mohammed about Hasan and Husayni
[ Note: Prophet Mohammed is Nabi, the Holy Messenger sent by God Almighty. Divine Blessings are upon him and his pure family.]
al-Bara said; I saw Nabi with Hasan son of Ali on his shoulder and saying, “ O. Allah, I love him, so love him”.
Abu-Horayra said; I saw Nabi carrying Husain son of Ali and saying, “ O Allah, I love him, so love him”.
Abu-Horayra said: “ Nabi came out to us with Hasan and Husain on his shoulders, kissing them alternatively until he came to the point where we were standing; a man then said, “ O Nabi, do you love them? He replied, “ Yes, whosoever loves them has loved me and whosoever hates them has hated me”.
When the verse, {I do not ask of you a wage for this, except love for the kinsfolk} was revealed, people said, “ O Nabi, who are those kinsfolk of yours whose love became an obligation upon us?” He replied, “ Ali, Fatima and their two sons”.
Abu-Bakra said; I heard Nabi saying from the pulpit looking at the crowd at a time and at Hasan, who was beside him, at another, “ This son of mine is a master and perhaps through him Allah will set things right between two parties of Moslems”.
God’s Nabi said: “ Truly, by this son of mine, Allah will straighten out two great parties”.
Yala Ibn-Morra said: “ We were in the company of Nabi and where invited to a meal and there he was Husain playing in the road, and then Nabi hurried ahead of us and stretched out his hands putting one under his chin and the other behind the back of his head, embraced and kissed him and said: “ Husayn is from me and I am from him; Allah loves whoso loves him; both Hasan and Husain are of the Asbat [singular of sibt, a grandson].
Anas said: “ No one looked more like Nabi than Hasan son of Ali.
Anas said, “ Hasan and Husain resembled God’s Nabi more than anyone else”.
Ali said, “ More than anyone, Hasan resembled Nabi in between the chin and the top; and more than anyone Husain resembled Nabi in between the chin and the toe”.
God’s Nabi said: “ We, the descendants of Abd al-Mottalib, are the masters of the inhabitants of Paradise; I, Hamza, Ali, Jafar, Hasan, Husain and Mahdi”.
God’s Nabi said: about Hasan and Husain , “ Whoso loves them, I love and whoso I love, Allah Loves, and whoso Allah loves will admit to the Gardens of Bliss; and whoso hates them, I hate, and whoso I hate, Allah hates and whoso Allah hates will admit to the chastisement of Gehenna and for him there is a mighty chastisement”.
Ali said while looking at either Hasan or Husain; “ This son of mine is a master as Nabi named him; and from his loin (descendants) a man will be born who has the same name as your Nabi and is similar to him in looks”.
God’s Nabi said: “ If only one day remains of life in this world, Allah will prolong it so that He will send forth a man from among the offsprings of my sons; he has the same name as mine”. Salman said: “ Of which one of your sons, O Nabi?” He replied: “ Of this son of mine”, and he tapped Husain with his hand.
Hozayfa said; We saw delight in Nabi’s face one day, so we asked him about it, he said: “ How could I not delight when (archangel) Gabriel has already come to me and brought me news of Hasan and Husayn being masters of the youths of Paradise and of their father being better to them”.
God’s Nabi said about Ali, Fatima, Hasan and Husain: “ I am an enemy of their enemy and a friend of their friend”.
God’s Nabi said: “ Truly, Hasan and Husain are my fragrant roses from this world”.
Aysha said Nabi went out early in the morning one day putting on a painted garment made of black hair; then Hasan son of Ali came and he let him in (under the garment) and then Husain came and entered with him and then Fatima came and he let her enter and then Ali came and he let him enter; then he said: “ People of the House, Allah only desires to put away from you abomination and to cleanse you”.
While Nabi was in Arafat one day he addressed Ali who was facing him saying: “ Come near me O Ali; I and you where created from the same tree; your body was made from my body; I and you where created from a tree the trunk of which is me, you are its branch and Hasan and Husain are its twigs; whoso clings to any of its twigs, Allah will admit to Paradise”.
God’s Nabi said: “ I am a tree, Fatima is its trunk or branch, Ali is its seed, Hasan and Husain are its fruits and our shia (adherents) are its leaves; the tree is in Eden; the trunk, the branch, the seed, the leaves and the fruits are in The Garden.
Ali said: “ Nabi visited us and stayed the night over at our place; Hasan and Husain where sleeping, then Hasan asked for a drink and Nabi took up a waterskin of ours and started squeezing it into a cup and handed it to Hasan; then Husain reached for it to drink; Nabi prevented him and started with Hasan; Fatima then said: “ O Nabi, as if you love him more than the other!” He said: “ He asked to drink first”, and continued: “ You, these two, this sleeping man- Ali- and I are in one and the same place on the Day of Resurrection”.
Nabi took the hands of Hasan and Husayn and said: “ Whoso loves me, these two, their father and mother will have the same rank as mine on the Day of Judgment”.
Ali quoted God’s Nabi said: “ I, Ali, Fatima, Hasan, Husain and whoso loves us, eat and drink together until men are judged”. A man heard that and asked about it saying, “ How about the presentation before Allah and the reckoning?” I said: “ How was it then for the man in sura Ya Sin who was admitted to Paradise immediately?”
God’s Nabi said: to Ali: “ Truly, the first four people to enter Paradise are I, you, Hasan and Husain; our descendants are behind our backs; our wives are behind our descendants and our adherents are on our right and left sides”.
Salman said; “ We where sitting around Nabi early in the day when um-Ayman (a wife of Nabi) came and said: “ O Nabi, Hasan and Husain went missing”; Nabi said: “ Get up and search for my two sons”. Each one followed a direction and I followed Nabi; he did not stop until he came upon a mountain foot and there was Hasan and Husain clinging to each other and a serpent was standing on its tail with something like a flame coming out of its mouth. Nabi hurried towards it and it entered into a hole, Nabi then came up to them, separated them, wiped their faces clean and said: “ May my father and mother be your ransom, how precious you are to Allah!” He then carried one on each shoulder. Then I said: “ Yours is blessedness, how excellent a mount yours is! Nabi said: “ And what an excellent riders they are! And their father is superior to them”.
Anas said: Nabi was sleeping on his back in one of his houses when Hasan came up walking slowly until he sat on Nabi’s chest and passed water. I then came up to pull him away when Nabi woke up and said: “ Woe unto you O Anas, leave my son and the product of my heart alone. Whosoever harms him has harmed me and whosoever harms me has harmed Allah. Then, Nabi called for water and poured it onto the spot.
According to Salman: “ I dropped in on Nabi and there he was Husain on his thigh and he was kissing him in his eyes and mouth and saying: “ You are a master, a son of a master, a brother of a master and a father of masters; you are an imam, a son of imam, a brother of an imam and a father of imams; you are a hujja (a complete authority), a son of a hujja, a brother of a hujja and a father of hujaj (pl. of hujja); of your offsprings the ninth is The Qaim (standing) between them.
After Fatima gave birth to Hasan she brought him to Nabi and he gave him his name. Similarly, after she gave birth to Husain, she brought him to Nabi and said: “ This one is better than the other”; Nabi then derived for him a name from his(Hasan’s) name; he said, “ This is Husayn”.
God’s Nabi said: “ I named them-i.e. Hasan and Husain- after Aaron’s two sons, Shobbar and Shobayr”.
Rabia al-Sadee said; When people’s opinion differed about the Preference, I saddled my camel, took my provision and journeyed until I entered Madina and came to see Hothayfa Ibn al-Yaman who said: “ Who is your people?” I said; “ I am an Iraqi”. He said: “ From where in Iraq?” I said: “ I am a man from Kufa”. He said: “ You are welcome, people of Kufa”. I said: “ Our people’s opinion differed about the Preference. Therefore, I came to ask you about it”.
He said: “ To the expert you came, I won’t tell you except what my ears had heard, my heart had known and my eyes had seen. Nabi came out to us-as if I am seeing him right now- carrying Husain son of Ali on his shoulder and putting his good hand on his (Husain’s) foot and clinging it to his chest and said: “ Surely, I know what you will differ about after me. This is Husain son of Ali; he has the best grandfather and grandmother; his grandfather, Nabi, is the master of all prophets; his grandmother is Khadija daughter of Khowaylid, the first of all women to believe in Allah and His Messenger. This, Husain son of Ali has the best father in all people, the best mother in all people; his father is Ali son of abu-Talib, Nabi’s brother, vice and cousin, the first of all men to believe in Allah and His Messenger; his mother is Fatima daughter of Mohammed, the Mistress of all women. This, Husain son of Ali has the best (paternal) uncle and the best (paternal) aunt; his uncle is Jafar son of abu-Talib who is adorned with two wings with which he flies to wherever he wants in Paradise, and his aunt is um-Hany daughter of abu-Talib. This, Husain son of Ali has the best (maternal) uncle and the best (maternal) aunt; his uncle is al-Qasim son of Mohammed, Nabi, and his aunt is Zaynab daughter of Mohammed”. He then put him on his shoulder, separated his arms then knelt and said: “ O people, this is Husain son of Ali; his grandfather and grandmother are in Paradise; his (paternal) uncle and aunt are in Paradise; his (maternal) uncle and aunt are in Paradise; he and his brother are in Paradise. Surely, no one of Nabi’s descendants was given what he was given except Joseph son of Jacob”.”
Ibn Abbas said: “ I was at Nabi’s place and Husain was sitting on his right thigh and his son Ibrahim was sitting on his left thigh and he was kissing them alternatively when Gabriel descended and said: “ O Mohammed, Allah greets you and says: “ I am not letting you keep both of them, so sacrifice one of them for the other”. Nabi looked at his son Ibrahim and cried and looked at Husain and cried and said: “ If Ibrahim dies no one would grieve over him but me and Husain’s mother is Fatima and his father is Ali son of abu-Talib, my cousin and blood relative; and if he dies, my daughter, my cousin and I will grieve over him and I choose my grief over theirs; Ibrahim died three years later. When Nabi used to say see Husain coming thereafter he would kiss and embrace him and say: “ I sacrificed my son Ibrahim for him”.
According to Ibn Abbas; “ Hasan and Husain wrestled with one another at Nabi’s place and he started encouraging Hasan by saying; “ Come on, O Hasan! Well-done O Hasan”. Aysha. -Or Fatima in another wording- said then: “ Do you help the big over the little one?” He said: “ Gabriel is saying, well done O Husayn!”
God’s Nabi said: “ When the people of Paradise become settled in it, Paradise would say: “ O Lord, did you not promise me to grace me with two of your Pillars?” He would say, “ Did I not grace you with Hasan and Husain?” Paradise would then swing with pride, as a bride would do”.
God’s Nabi said: “Truly; Fatima, Ali, Hasan and Husain are in the Yard of Sanctity (Paradise), in a white dome the ceiling of which is God’s throne”.
God’s Nabi said: “ In the night I was ascended to heaven I saw the following written on The Garden’s gate, There is no God but Allah, Mohammed God’s Messenger, Ali is the Love of Allah, Hasan and Husain are the Elite of Allah, Fatima is the Slave girl of Allah, upon their hater is the Curse of Allah”.
Al-Aqra Ibn Habis dropped in on Nabi and saw him kissing either Hasan or Husayn; he said: “ Do you kiss him? I have ten children I never kissed anyone of them!” Nabi replied: “ Truly, Allah does not have mercy upon someone who does not have mercy upon others”.
Nabi used to fortify Hasan and Husain by pronouncing this charm over them, I fortify you with Allah’s Perfect Words from every Satan and vermin and from every evil eye. He would then say: “ This is how Abraham used to fortify his sons Ishmael and Isaac”.
The fourth imam: “ Hasan son of Ali preached to people when Ali was murdered; he praised Allah and said: “ The man who has died today could have been not be surpassed by any of the ancients and no one of the later folk can catch up with him regarding deeds; Nabi used to give him his banner and he would fight with (archangels) Gabriel to his right and Michael to his left and he would not come back until Allah has bestowed victory upon him. He has not left behind any gold or silver save Seven-hundred dirhems remaining from his allowance, with which he was planning to purchase a servant for his family. He continued: “ O people, he who has known me, so he did and he who hasn’t, let him know that I am Hasan son of Ali, I am Nabi’s son, I am the Vice’s son, I am the Harbinger’s (bringer of good tidings) son, I am the Warner’s son, I am the son of the Caller unto Allah by His leave, I am the son of the Light-giving Lamp, I am from the household whom Gabriel used to descend to and ascend from, I am from the household whom Allah Has put away from them abomination and cleansed them, I am from a household whom Allah made loving them a duty upon every Moslem, thus His saying to His Nabi: { Say: I do not ask of you a wage for this, except love for the kinsfolk; and whosoever gains a good deed, We shall give him increase of good in respect of it}; so the meaning of gaining of the good deed is loving us, Nabi’s Household”.
Nabi was asked about the certain words that Adam received from his Lord for which He forgave him, God’s Nabi said: “ He asked Him, “ By the right Mohammed, Ali, Fatima, Hasan and Husain have, that you forgive me”.
After leaving Aysha’s place Nabi passed by Fatima’s house and heard Husayn crying, so he said: “ Didn’t you know that his crying hurts me?”
God’s Nabi said: “ I am the scale of knowledge, Ali is its pans, Hasan and Husain are its strings, Fatima is its hook and the imams of my community are its column; in it the works of those who love us and those who hate us are weighed”.
God’s Nabi said: “ I swear by the One in whose Hand my life is! A man’s soul does not leave his body until it eats from the fruits of Paradise or from the Tree of Zakkoum (a tree in Hell), he sees Death’s Angel, he sees me, Ali, Fatima, Hasan and Husain; if he used to love us, I will say O Death’s Angel, treat him gently because he used to love me and my household; and if he used to hate me and my household, I will say, O Death’s Angel, be severe towards him because he used to hate me and my household. Only a believer loves us and only a wretched hates us”.
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