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No Day is Like Yours Oh Husain Ibne Abi Talib (a.s)

No Day is Like Yours Oh Husain Ibne Abi Talib (a.s)

noday Charles Dickens – (1812-1870) English novelists of the Victorian period
“If Hussain fought to quench his worldly desires, then I do not understand why his sisters, wives and children accompanied him. It stands to reason therefore that he sacrificed purely for Islam.”
Thomas Carlyle – (1795-1881) Famous British historian
“The best lesson which we get from the tragedy of Karbala is that Hussain and his companions were the rigid believers of God. They illustrated that numerical superiority does not count when it comes to truth and falsehood. The victory of Hussain despite his minority marvels me!”

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How can a thing the existence of which is dependent on you be taken as a proof for your existence? Is there anything more evident than your “self” disclose you? Are you hidden to need a guide to find you? Surely you are not. Are you far-away to need your footprints to find you? Surely you are not! Blind may the eyes be which do not see you watching and guarding your “self” (Arafa prayer; Bihar al- Anwar, Vol. 98 , P. 226).

He who has you , has everything , and he who has deprived himself of you is the poorest in the world. Loser is the one who chooses and be content with anyone or anything other than.

fatmiya

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EXTRACTS FROM AL-QURAN, Ahlulbayt

EXTRACTS FROM AL-QURAN

And convey good news to those who believe, and do good deeds, that they shall have gardens in which rivers flow; whenever they will be given a portion of fruit thereof, they shall say : This is what was given the like of it, and in them, they shall abide. 1.2.25

Surely those who believe and those who are Jews, and the Christians, and the Sabian whoever believes in Allah and the last day and does good, they shall have their from their Lord, and there is no fear for them, nor shall they grieve. 1.2.62

And (as for) those who believe and do good deeds, these are the dwellers of the garden; in it they shall abide. 1.2.82

Surely they who believe and do good deeds and keep up prayers and pay the poor rate they shall have their rewards from their Lord, and they shall have no fear nor they shall grieve. 3.2.277

And as to those who believe and do good deeds, He will pay them fully their rewards and Allah does not love the unjust (cruels). 3. 3. 57

And (as for) those who believe and do good deeds, We will make them enter gardens beneath which rivers flow; they shall have there in pure mates, and we shall make them enter a dense shad. 5. 4. 57

And ( as for ) those who believe and do good, We will make them into gardens beneath which rivers flow, to abide therein for ever, (it is) a promise of Allah, true (indeed); and who is truer of words than Allah ?  5. 4. 122

Then  as for those who believe and do good, He will pay them fully their rewards and give them more out of his grace; and as for those who disdain and are proud, He will chastise them with a painful chastisement. 5. 4. 173

Allah has promised to those who believe & do good deeds (that) they shall have forgiveness and mighty (hefty) reward. 6. 5.  9

Surely those who believe and those who are Jews and Sebians and the Christians whoever believes in Allah and the last day( the day of judgment) and does good- they shall have no fear nor shall they grieve. 6. 5. 69

And for those who believe and do good there is no blame for what they eat, when they are careful (of their duty) and believe and do good deeds, then they are careful (of their duty) and believe, they are (careful of their duty) and do good (to others) and Allah loves those who do good (to others).  7. 5. 93

And as for those who believe and do good, We donot impose on any soul a duty except to the extent of his ability- they are the dwellers of the Garden (heaven), in it they shall abide. 8.7.42

To him you return, of all (of you); the promise of Allah, in truth; surely He begins the creation in the first instance, then he reproduces it, that he may with justice recompense those who believe and do good; and (as for) those who disbelieve, they shall have a drink of hot water and painful punishment because they disbelieved. 11. 10. 5

Surely as for those who believe and do good, their lord will guide them by their faith; there shall flow from beneath them rivers in gardens of bliss.  11. 10. 9

Those who a re patient and do good they shall have forgiveness and a great reward. 12. 11. 11

Surely ( as to ) those who believe and do good and humble themselves to their Lord, these are the dwellers of the Paradise, in it they will abide. 12. 11. 23

And those who believe and do good are made to enter gardens, beneath which rivers flow, to abide in them by their Lord’s permission; Their greetings therein, Peace. 13. 14. 23

Surely this Quran guides to him who is most upright and gives good news to the believers who do good that they shall have great reward. 15. 17. 9

Surely (as for) those who believe and do good We donot waste the reward of him who does good work (deed). 15. 18. 30

And as for him who believes and does good, he shall have goodly reward (Paradise)

Surely (as for) those who believe and do good deeds, their place of entertainment shall be the garden (Al Firdos) Paradise. 16. 18. 107

 Except those who believe in God and his messenger and work righteousness. Such will enter Paradise and they will not be wronged in aught. 16. 19.60

Surely (as for) those who believe and do good deeds, for them Allah will bestow love for them. 16. 19. 96

And whoever comes to Him a believer (and) he has done good deeds indeed, he who shall have the higher ranks. 16. 20. 75

And most surely I am most forgiving to him who repents and believes and does good, then continues to follow the right path. 16. 20. 82

And whoever does good works and he is believer, he shall have no fear of injustice nor of the withholding of his due. 16.20.112

Therefore whop shall good deeds and he is a believer, there shall be no denying of his exertion, and surely We will write (it) down for him. 17.21.94

Surely Allah will cause those who believe and do good deeds to enter gardens beneath which rivers flow; surely Allah does what He pleases. 17.22.14

Surely Allah will make those who believe and do good deeds enter gardens beneath which rivers flow, they shall be adorned therein with bracelets of gold and (with) pearls, and their garments therein shall be of silk. 17.22.23

So those who believe in God and do righteous deeds, for them is forgiveness i.e. Paradise.17.22.50

The kingdom on that day shall be Allah’s.He will judge between them, so those who believe and do good will be in gardens of bliss. 17.22.56

Allah has promised to those of you who believe and do good that He will most certainly make them rulers on the earth as He has made rulers those before them, and that He will most certainly establish for them their religion  which he has chosen for them and that he will most certainly, after their fear, protect them in exchange; they shall serve Me, not associating ought with me; and who ever is ungrateful after this, those are the transgressors. 18.24.55

Except those who repent and believe and does good deeds, so those are they whom Allah changes the evil deeds to good ones and Allah is Forgiving, Merciful. 19.25.70

And whoever repents and does good, he surely turns to Allah a (goodly) turning. 19.25.71

Except those who believe and do good and remembered Allah more, and defend themselves after they are oppressed; and they who act unjustly shall know  to that final place of turning then shall turn back. 19.26.227

And those given the knowledge said: Woe to you! Allah’s reward is better for him who believes and does good, and none is made to receive except that tolerant.  20.28.80

AND (as for)those who believe and do good, We will most certainly do away with their evil deeds and we will most certainly reward them the best of what they did. 20.29.7

And (as for) those who believe and do good, We will most surely cause them to enter with the righteous (in Paradise). 20.29.09

And (as for) those who believe and do good, we will certainly give them abode in the high places in Paradise beneath which rivers flow, abiding therein, how good the reward of the workers. 21.29.58

Then as to those who believed and did good, they shall be made happy in the Paradise. 21.30.15

Whoever disbelieves will suffer from his disbelieve, and who so ever does righteous good deeds then such will prepare good place (in Paradise) for themselves (and will be saved by Allah from his torment). 21.30.44

That he may reward those who believe and do good out of his grace; surely He does not love the unbelievers. 21.30.45

As for those who believe and do good, they shall surely have gardens of bliss. 21.31.8

Abiding in them; the promise of Allah (a) true promise, and  He is the Mighty, the wise. 21.31.9

As for those who believe and do good, the gardens are their abiding place, an entertainment for what they did, 21.32.19

That  He may reward those who believe and do good; it is for those whom is forgiveness and honorable sustenance. 22.34.4

And not your wealth nor your children, are the things which bring you near us in station, but whoever believes and does good, these it is for whom is a double reward for what they do, and they shall be secure in the highest places. 22.34.37

(AS FOR) those who disbelieve, they shall have a severe punishment, and (as  for) those who believe and do good, they shall have forgiveness and a great reward. 22.35.7

Whoever does evil, he shall not be recompensed (with ought) but the like of it, and whoever does good, whether male or female,, and he is a believer, they shall enter the garden, in which they shall be given sustenance with out measures. 24.40.40

And the blind and the seeing are not alike, nor those who believe and do good and the evil doer, little is it that you are mindful’ 24.40.58

As for those who believe and do good, they shall surely have reward never to be shut off. 24.41.8

You will see the unjust fearing on account of what they have earned, and it must befall them, and those who believe and do good shall be in the meadows of gardens, they shall have from their Lord what they like. 25.42.22

That is of which Allah gives the good news to his servants (to) those who believe and do good deeds. Say: I donot ask for any reward for it but love for my near relatives and whoever earn good, We give him more of good therein; Allah is forgiving Grateful. 25.42.23

And he answers (the innovation of) those who believe (in the oneness of God) and do righteous good deeds, and give them increased bounty. And as for the unbelievers, their will be a severe torment. 25.42.26

Nay! Do those who have earned evil deeds think that We will make them like those who believed and did good- that their life and their deaths shall equal? Evil it is that they judge. 25.45.21

And as to those who believed and did good , their Lord will make them enter into His mercy, that will be the manifest achievement. 25.45.30

And ( as for) those who believe and do good, and believe in what have been revealed to Mohammad- it is the very Truth from His Lord, and improve their condition. 26.47.2

Surely Allah will make those who believe and do good enter gardens beneath which rivers flow and those who disbelieve enjoy themselves and eat as beasts eat, and the fire is their abode. 26.47.12

Allah has promised those among them who believe and do good, for given ness and great reward. 26.48.29

(And remember) the Day He will gather you (all) on the day of Judgment- that will be the Day of mutual loss and gain. And whoever believes in Allah and performs righteous good deeds. He will expiate from him his sins, and will admit him to Gardens under which rivers flow (Paradise) to dwell therein for ever, that will be the great success. 28.67.9

An Apostle who recites to you the clear-communication of Allah so that He may bring forth those who believe and do good deeds from darkness into light and whoever believes in. 28.65.11

Except those who believe and do good, for them is a reward that shall never be cut off.  3.84.25

Surely ( as for ) those who believe and do good, they shall have garden beneath which rivers flow, that is the great achievement. 30.85.11

Except those, who believe and do good, so they shall have a reward never to be cut off. 30.95.6

(As for) those who believe and do good, surely they are the best of men. 30.98.7

Except those who believe and do good, and enjoin on each other patience. 30.104.3

 

AHLUL-BAIT IN THE PROPHET’S TRADI­TIONS.

AHLUL-BAIT IN THE PROPHET’S TRADI­TIONS.

Going through the traditions of the Prophet, his daily behaviour, and his relations with his Ahlul-Bait, whose pur­ity the Holy Qur’an itself has testified, we realize that Ali, Fatima and their two sons, Hasan and Husain[45] were chosen for a unique role and a missionary responsibility for shaping the history of the Muslim communities. So the Prophet’s fre­quent stress on these four luminaries was not without mean­ing, nor was it mere emotional behaviour towards his family. In fact he was only obeying Allah’s commands to prepare and guide the Muslims towards acceptance of their leadership, after his eventual departure.

The first step which the Prophet took towards the formal building of this blessed family was the marriage of his daugh­ter Fatima (a.s..) to his beloved cousin Ali ibn Abi Talib (a.s.) at the Almighty’s command. Thus was implanted this blessed ‘tree’ which would eventually extend its shady branches over the Muslims and its historical progress.

Anas ibn Malik a companion of the Prophet narrates that on the occasion of this auspicious marriage, the Prophet told Ali (a.s.):

“Allah has ordered me to marry Fatima to you for four hundred (mithqal) (nearly 2000 grains) of silver, do you accept?”.

Ali (a.s.) replied in the affirmative. The Prophet said:

“‘May Allah join you together, make you happy, bless you, and bring many a good out of you”. Annas, commenting on this adds: ‘By Allah, He did bring many a good out of them'”.[46]

It is narrated that at the time of solemnising the marriage the Prophet asked for water to be brought and after perform­ing ablution, he sprinkled the remnant on Ali and Fatima, and said:

“Allah bless them with their offspring”.[47]

History and traditions have recorded that the Prophet used to reject all offers for Fatima’s hand, even from some of his close companions and wealthy Quraishites, saying that:

“The command (from Allah) for her marriage has not yet come down”.[48]

The Prophet’s refusal to marry his beloved daughter to any Tom, Dick and Harry of Arabia and the evential divine decision in Ali’s favour, is but a clear evidence of the lofty position of the Ahlul-Bait, and of the noble intentions cherished by the Prophet for the good of the Muslim com­munities through this blessed family. The glowing testimony regarding their purity later made by the Qur’an and explained by the Prophet, are further proofs of these facts.

We now quote some traditions concerning the Ahlul-Bait, which throw light on the depth and real objective of divine care towards building this blessed family, whose mem­bers were entrusted the task of guiding the Muslims and delivering it from pitfalls and becoming a focal point around which it revolves.

So deep was the love of the Prophet for his only daughter Fatima and her husband Ali who was also his beloved cousin – the Prophet used to refer to Ali as “my brother’ – and to the

off-springs of this blessed union as “my sons”, words which the Holy Qur’an also testifies:

“And whoever disputes with you (O’ Muhammad) in this matter after what has come to you of knowledge, then, say: Come (to the Najrani Christians) let us call our sons and your sons and our women and your women, and our selves and your selves…”

Holy Qur’an (3:61)

As we have already discussed in the opening chapter of this book, all exegists unanimously state that the word “our sons” as used by the Qur’an here, is a clear pointer to the Prophet’s grandsons, Hasan and Husain; while ‘our women’ refers to his daughter Fatima and “our selves” indicates his cousin and son-in-law, Ali. Besides, history is a witness and all biographers have narrated that no one else accompanied the Prophet for this famous event known as Mubahala in the annals of history, except these four figures – his Ahlul-Bait.

There are many other instances when the Prophet refer­red to his grandsons as ‘my sons’ in order to highlight their importance to the Muslim communities, some of which we recount below:

“Allah had placed the offspring of every Prophet in his loins, but He placed my offspring (progeny) in the loins of this (man)”- point­ing towards Ali.[49]

He used to caress Hasan and Husain, saying:

‘”All sons are their fathers’ as their agnation returns to their fathers, except the sons of Fatima, as I am their father and agna­tion”. (This is narrated by Ahmad ibn Hnaba in ‘al-Manaqib’[50]

From the traditions of the Prophet, we learn that the Ahlul-Bait are the refuge for the Muslims, and are never separate from the Qur’an. By stressing that they never part from the Our’an, the Prophet was disclosing their ideological mission in guiding the Muslim communities according to Allah’s legislations. In other words he was making it clear to the Muslims that the divine book can not be fully com­prehended or correctly interpreted, without the guidance of this chosen Household, who were actual witnesses to the gradual unfolding of this greatest revelation for mankind, and were personally groomed by him for the task ahead.

The famous tradition called Thaqalain (two weighty things the Qur’an and Ahlul-Bait), acknowledged by Mus­lims of all political and doctrinal schools lends proof to these facts.

Hereunder we recount the tradition stating some authen­tic sources quoted by the narrators:

1. The Tradition of Two Weighty Things (Thaqa­lain).

“I have been summoned (by Allah) and the moment is near for me to answer (to die). Heave among you the two weighty things: the Book of Allah the Almighty and my progeny; Allah’s book is (like) a rope extending from heaven to earth, and my progeny are the (Ahlul-Bait). The Merciful informed me that the two will never part, until they come to me at the Pool (ofKawthar in Paradise), I warn you against deserting them”.[51]

All authoritative compilers such as Muslim, Tirmidhi and Hakim have placed emphasis on this hadith with light variations. Muslim quotes Zaid ibn Arqam as saying that once the Prophet stood up and praising Allah addressed his companions as follows:

“O People, I am but a mortal and it is time that I answer the call of my Lord’s envoy (to die). lam leaving among you the two weighty things, first of which is the Book of Allah (Qur’an) which contains guidance and light; so take the Book of Allah and hold fast to it. And my (Ahlul-Bait), I remind you of Allah (His commands) concerning my’Ahlul-Bait’.[52]

According to another narration, the Prophet said:

“lam leaving among you two commandments and you will never go astray if you followed them: the Book of Allah and my ‘Ahlul-Bait’, and he added: ‘They would never seperate until they meet me at the pool (ofKawthar in Paradise). Be careful of your behaviour towards them, after me.” [53]

Ibn Hajr in his book ‘al-Sawa’iq al-Muhriqa’ writes that the Prophet used to refer to the Qur’an and his family as Thiql, because in Arabic Thiql means a very precious thing bestowed (by Allah). These (Qur’an and Ahlul-Bait) are precious because they are a source of knowledge and the sec­rets of divine legislation. That is why he exhorted the people to follow their examples. The reason they were called Thaqa-lain (two precious things) was to emphasize the respect for their rights. The stress that they never part with the Holy Qur’an is a clear indication that they, (the Ahlul-Bait) were well versed with the Book of Allah, scripulously adhered to the Prophet’s traditions and were never to part from the book till they reach the pool (in Paradise).[54]

Allama Shaikh Muhammad Jawad Balaghi, in his book ‘Aala’ al-Rahman fi Tafsir al-Qur’an’, says: That the hadith of Thaqalain is narrated through an authentic chain of suc­cession and quoted by our Sunni brethren in their books, on the authority of the Prophet’s companions who had heard it directly from the Prophet himself. Balaghi records the word­ings of the tradition as:

“I am leaving among you the ‘Thaqalain’ two weighty things or the ‘Khalifatain’ (two successors); the Book of Allah and my family, my ‘Ahlul-Bait’; if you hold fast to them, you will never go astray, for they will never separate until they come to me at the pool”.[55]

Balaghi then goes on to state the names of the compan­ions who heard this Hadith directly from the Prophet’s lips:

1. Commander of the Faithful Ali ibn Abi Talib (a.s.) 2. Abdulla ibn Abbas 3. Abu Dhar Ghaffari 4. Jabir ibn Abdulla Ansari 5. Abdulla ibn Umar 6. Hudhaifa ibn Usaid Yamani 7. Zaid ibn Arqam 8. Abdul-Rahman ibn Awf 9. Dhamra Aslami 10. Aamir ibn Layla 11. Abu Rafe 12. Abu Huraira 13. Abdulla Ibn Hantub 14. Zaid ibn Thabit 15. Umm Salama, the Prophet’s wife 16. Umm Hani the Prophet’s cousin and sister of Ali 17. Khuzaima ibn Thabit 18. Suhail ibn Sa’d 19. Udai ibn Hatam. 20. Aqaba ibn Aamir 21. Abu Ayub Ansari 22. Abu Sa’id Khidri 23. Abu Shuraih Khuza’i 24. Abu Qudama Ansari 25. Abu Layla 26. Abul Haitham ibn Taihan.

Those from Umm Hani downards have narrated the hadith individually, while the others, together with seven other persons of the Quraish delivered their testimony as a group in the main square of the city of Kufa saying that they heard it directly from the Prophet. The number thus increases to 33, with the addition of the seven Quraishites.

Balaghi continues that this hadith is also narrated by Abu Na’im Isfahani in his book ‘Manqabat al-Mutahharain’, on the authority of Jubair ibn Mat’am, Anas ibn Malik and Barra ibn Aazib. He also cites the narration of Muwaffaq ibn Ahmad the Khatib (Orator) of Khwarazm, who has quoted Amr ibn Aas, to have heard from the Prophet. He adds that one rarely finds a compilation of hadith (tradition) written by Sunni scholars, which does not contain this particular hadith, eversince the memorized and by-hearted traditions took the form of writing. Some of these books usually narrate the hadith of Thaqalain quoting one or more of the Prophet’s companions, while in some others, the narration is on the authority of nearly twenty of the Prophet’s companions either generally, as in books like ‘Al-Sawa’iq’, or in authorized details, as in the books of Sakhawi, Suyuti, Samhudi, and others. In short we find that none of the great Sunni scholars, have failed to mention this tradition.

Then, he adds:

(All Imamia (Shi’a) scholars have recorded this tradition in their books, on the reputed authorities of such notable descendants of the Prophet as the Imams Muhammad al-Baqir, Ja’fer al-Sadiq, Musa al-Kadhim and Ali al-Ridha (peace be upon them) who present an unbroken chain of suc­cession to the Prophet himself. The sources found in the Imamia books regarding this tradition are: The Commander of the Faithful, Ali ibn Abi Talib, Jabir ibn Abdulla, Abi Sa’id, Zaid ibn Arqam, Zaid ibn Thabit, Hudhaifa ibn Ussaid Yamani, and several others, who quote directly from the Prophet).[56]

Another famous scholar Allama Firuzabadi writes that Ahmad ibn Hanbal has repeated the exact words in the next two volumes of the same book ‘Musnad’: vol.4, p.366 and Balaghi in his ‘Sunan’, vol.2, p. 148, and vol.7, p.30, Darimi in his ‘Sunan’, vol.2, p.431, Muttaqiin ‘KanzUmmal’, vol.1, p.45 and vol.7, p. 102, Tahawi in ‘Mushkil Aathar’, vol.4, p.368, Tirmidhiin his ‘Sahih’, vol.2, p.308, Ibn Athir Jazriin ‘Asad al-Ghaba’, vol.2, p. 12, Suyuti in ‘Dur al-Manthur’ in the interpretation of the ‘Mawadda Verse’ of Shura Chapter, ‘Mustadrak al-Sahihain’ vol.3, pp. 109&148, Nisa’i in his ‘Khasa’is’, p.21.

It is narrated that the famous jurist Imam Ahmad ibn Hanbal’s Musnad vol.3, p.17, Abu Sa’id Khidri’s narration from the Prophet:

“/ am about to be summoned, and I have to answer (die). I am leaving among you the (Thaqalain) that is the Book of Allah the Exalted, and my progeny. The Book of Allah is a rope stretching between the heaven and the earth, and my progeny are the (Ahlul-Bait). the Merciful informed me that they would not part (with each other) until they come me at the pool (in Paradise). So, mind your behaviour towards them after me.”

Ahmad ibn Hanbal repeated the same words in his ‘Mus­nad’, vol.4, p.371 and vol.5, p.181. Moreover Abu Na’im in ‘Hulyat al-Awliya”, vol.1, p.355, ‘Kanz al-Ummal’, vol.1, p.96, Hathami in his ‘Majam”, vol. 9, pp.64 &163, ‘Al-Sawa’iq al-Muhriqa’ of ibn Hijr, p.75., also mentions the same narration.

Thus the authoritative chain of succession in the narra­tion of this hadith and its clear emphasis on the firm bond between the Book of Allah and the Prophet’s Ahlul-Bait is enough to make any Muslim with a discerning mind realize the facts that the Qur’an cannot be interpreted properly or its instructions cannot be applied in the correct sense of the word, unless and until the Muslim nation turns to the Prophet’s illustrious Progeny for guidance, who without the least doubt are its natural guardians.

2. The Tradition of Ark (Safina).

If Thaqalain places the Ahlul-Bait on a par with the Holy Our’an, makes them guardians over it and entrusts them the task of interpreting and explaining its secrets, concepts and meanings, as well as guardians over it, the hadith of Ark ‘Safina’, presents the Prophet’s Household as the ‘Ark of Salvation’, and the place of refuge for the Muslims after the Messenger of Allah. The tradition could well be considered a clear warning to the Muslim nation that anyone failing to get on board of the ‘Ark of Salvation’ would naturally be drowned by the waves of deviation and anyone staying behind would certainly fail to reach the shores of safety and guidance.

Shabrawi Shafi’i, quoting Rafe’, the slave of the Prophet’s illustrious companion Abu Dhar Ghaffari, says: “Once Abu Dhar, (may Allah be pleased with him), climbed the threshold of the Ka’ba, grasped the ring of its door and turning his back towards it, said: O people, those who know me, know me (needs no introduction) and those who do not know me (hear) I am Abu Dhar; I have heard the Messenger of Allah (s.a.w.) say:

“My ‘Ahlul-Bait’ are like Noah’s Ark, whoever boards it, is safe, and whoever remains behind is pushed into the Fire”.

I have also heard the Messenger of Allah say:

“Let my ‘Ahlul-Bait’ be to you as the head is to the body and the eyes are to the head, because the body would not be guided except by the head, and the head cannot be guided except by the eyes. “[57]

Abu Na’im Isfahani in ‘Hulyat al-Awliya’ records the ‘tradition of the Ark’ from the authority of Sa’id ibn Jubair from Abdulla Ibn Abbas: “The Messenger of Allah said:

“The example of my ‘Ahlul-Bait’ among you is like Noah’s Ark; whoever got aboard it was sa ved and whoever remained behind, was drowned.”[58]

Hakim in his ‘Mustadrak al-Sahihain’, vol.2, p. 343, has given an identical narration confirming the genuineness of this hadith on the authority of the great traditionist, Muslim. And also Mutta.qi in ‘kanz al-Ummar, vol.6, p.216, Haith-ami in his ‘Majma’, vol. 9, p. 168, Muhibuddin Tabari in ‘Dhakha’ir’, p.20, and Khatib Baghdadi in his monumental ‘History of Baghdad’ (vol. 12, p. 19) have cited this hadith.[59]

Anas ibn Malik has quoted from the the Prophet the fol­lowing wordings:

“Surely the likeness of me and my ‘Ahlul-Bait’ is similar to Noah’s Ark, whoever boards it, is safe, and whoever remains behind is drowned. “[60]

Jalaluddin Suyuti in his ‘Dur al-Manthur’, interpreting the verse:

‘”And when We said: Enter this township and eat easefully of it wherever you wish, and enter in at the gate prostrating, andsay for­giveness, We will forgive you your wrongdoings” Holy Our’an (2:58), says ibn Shaiba has quoted Ali ibn Abi Talib (a.s.) to have said: ‘Our likeness to this Muslim nation is that of Noah’s Ark and the gate of remissions'”[61]

Muttaqi Hindi in ‘Kanz al-Ummal* (vol.6, p.216) records the hadith in the following words:

“The likeness of my Ahlul-Bait among you is like that of Noah’s Ark, whoever gets on board is safe, and whoever remains behind is doomed, and like that the Gate of remis­sion for the children of Israel”. He adds that it was quoted by Tabarani on the authority of Abi Dhar.[62]

3. The Tradition of Security against Discord.

This saying of the Prophet defines the ideological and political role of the Ahlul-Bait. Realizing that the greatest calamity threatening the survival of a nation is sedition and controversy of opinions which generate conflicting political and ideological trends, the Messenger of Allah used to con­stantly advice Muslims to steadfastly adhere to his Ahlul-Bait. Time and again, he had reminded his companions that his Ahlul-Bait were synonym with the Qur’an and its call, and never part with it till the Day of Resrrection. He had also described them on various other occasions as the Ark of Deliverance and the Door of Repentance. Here, he likens them to the stars and the role these heavenly bodies play in guiding the travellers and sea-farers.

Tabarani, quoting Ibn Abbas, cites the Prophet to have said:

“The stars are a security for the people of the earth against drowning (when at sea) and my ‘Ahlul-Bait’ are a security to the people of the earth against discord.”‘[63]

Muhibuddin Tabari also cites the prominent jurist Imam Ahmad ibn HanbaFs narration of this hadith in ‘al-Man-aqib.[64]

4. The Tradition of the Cloak (Kisa):[65]

We have already briefly dealt with this tradition, while discussing the Ayat al-Tathir in the opening chapter of the book, Ahlul-Bait and the Qur’an’ . Here we relate other authentic narrations concerning this famous tradition and will explain the Prophet’s objective in stressing the signifi­cance of his Ahlul-Bait. This hadith of al-Kisa1 has come down to us through different authoritative chains of narra­tion and hereunder we shall relate some of the most out­standing ones.

Several narrations with slight variations have conic uuwn from Umm Salama the Prophet’s wife concerning this hadith.

Imam Ahmad ibn Hanbal, in his ‘Musnad’, quotes Umm Salama as saying that once when the Prophet was in her house, a maid came and informed them that Ali and Fatima were at the door. The Prophet told her to get up and make room for his Ahlul-Bait. As she got up and moved to a nearby corner, Ali and Fatima entered with their two young boys Hasan and Husain. The Prophet seated his grandsons on his lap and kissed them. Then he embraced Ali with one hand and Fatima with the other, and covering them with a black cloak called Khamisa [66]prayed:

‘”O Allah, towards You and not towards the Fire are I and my Household.’ Umm Salama said ‘and IO’ Messenger of Allah’. The Prophet replied, ‘you, too. ‘”[67]

Wahidi, in his book ‘Asbab al-Nuzul’, through a chain of narrators also cites Umm Salama – that once, when the Prophet was in her house, Fatima brought a bowl of porridge for him, whereupon he told her daughter to call her husband and their two sons. Soon Ali, Hasan and Husain entered and sat beside him to eat. The Prophet was seated on an elevated place with a cloak from Khaiber underneath him. Taking the cloak and covering them with it he prayed:

“O Allah, (these are) my Household, keep them pure as pure can be.”

Umm Salama thrust her head under the cloak, asking whether she was also included, to which the Prophet twice replied that she was also on the right. Wahidi adds that it was then that the angel Gabriel descended by Allah’s command to reveal this verse:

“Allah only desires to keep away uncleanness from you, people of House (Ahlul-Bait), and keep you pure as pure can be. “[68]

Holy Our’an (33:33)

5. The Tradition of Affection (Mawada):

We have already referred to this hadith while discussing the Mawadda verse in the opening chapter of the book and mentioned several narrators and authorities in its connec­tions. Here we recount some more traditions stressing love towards the Ahlul-Bait.

Imam Ahmad ibn Hanbal, Tabarani and Hakim, have all cited Abdulla Ibn Abbas to have said that when the ‘Verse of Purity’ was revealed the Prophet was asked as to who his near relatives were whose love was incumbent upon Muslims. He replied:

“Ali, Fatima and their two sons.”

Bazzaz and Tabarani have narrated a speech from Hasan ibn Ali (a.s.) as follows:

“Those who know me know me (needs no introduction) but those who do not know me (know then) I am Hasan the son of Muhammad (s.a. w.), I am the son of the Bearer of good tidings; I am the son of the Warner; I am the son of ‘Ahlul-Bait’ whose love Allah has been incumbent upon every Muslim, and for whom was revealed (the verse): ‘Say (O’ Muhammad unto mankind) I do not ask of you any reward for it (preaching the message), but love for my near rela­tives;… ‘ Therefore, striving towards good deeds is to love us, the ‘Ahlul-Bait’.”[69]

Imam Abul Hasan Baghawi in his commentary on the Mawadda Verse quotes Ibn Abbas that when this verse was revealed, the PiOphet was asked as to who were his Ahlul-Bait, whom Allah has ordered the Muslims to love. To which the Prophet replied:

“AH, Fatima, and their two sons (Hasan and Husain)”.

Saddi, quoting Abi Malik, on the authority of Ibn Abbas concerning the verse says that without doubt this hadith makes emphasis on love towards the Prophet’s House­hold.[70]

Traditons emphasizing the Ahlul-Bait’s uique position abound and illuminate the books of narrations, out of which we have selected some of the most glowing ones from the most authorata-tive of scholars to bedeck our book. Many a volumnious book has been exclusively devoted to their merits, which are however out­side the scope of our present study. In order to enlighten our readers with these paragons of virtue and guide them towards their brightly lit path, we breifly recount some more Traditions con­cerning the Prophet’s noble Household.

Tabarani, in ‘al-Awsat’, quotes Ibn Hajar’s narration from Jabir ibn Abdulla Ansari; that once the Prophet deli­vered a speech to his companions saying:

“O’ people whoever hates us ‘Ahlul-Bait’, Allah will resurrect him as a Jew on the Judgement Day”.[71]

The famous scholars such as Muslim. Tirmidhi and Nisa’i, have all quoted Zaid ibn Arqam that the Messenger of Allah cautioned the Muslims regarding their behaviour towards his Ahlul-Bait in the following words: “Remember Allah regarding my ‘Ahlul-Bait’. “[72]

Khatib Baghdadi in his ‘Tarikh’ on the authority of Ali ibn Abi Talib writes that the Prophet said:

“My intercession (on Judgement Day) for my Muslim com­munities will be for (only) those who loved my ‘Ahlul-Bait’. “[73]

Thus it is clear that all traditions even though the chain of narrations may be different, are unanimous concerning revernece to the Ahlul-Bait and exhort Muslims to adhere to their course.

6- Other Narrations:

Muhibuddin Tabari has narrated from the Prophet:

“We are the ‘Ahlul—Bait’, none can be compared to us.”[74]

This tradition of the Prophet is a clear pointer to the lofty status of his Ahlul-Bait and their unique position among the Muslim communities. It not only highlights these peerless personalities, but exhorts the Muslims to follow their illumi­nated path, not in blind obedience but by a way of discerning comparison with others.

Another famous tradition cited by the same author and also found in various other books runs as follows:

“We are the ‘Ahlul-Bait’ for whom Allah has chosen the hereaf­ter to this world. My ‘Ahlul-Bait’ will face after me difficulties, hardships and persecution in the lands, until a people will come from there (pointing towards the east) bearers of black banners. They will demand the rights but it will be denied. So, they will fight and will emerge victorious. They will be given what they demanded, but will not accept it till they give it (the right to rule) to a man from my Ahlul—Bait, who would fill (the earth) with justice as it was filled with oppression. Therefore whoever finds that (period) let him join them even if he had to crawl over the snows. “[75]

On the same subject Dailami has quoted Abi Sa’id’s trad­ition as follows: The Prophet once said:

“Whoever hurts me by (way of hurting) my family will be afflicted with Allah’s severe wrath. “[76]

Suyuti relates a tradition from the Prophet on the author­ity of Ali (a.s.):

“Teach your children three habits; to love your Prophet, to love his (Prophet’s) Household and to recite the Qur’an; because the car­rier of the Qur’an will be in the shade of Allah along with His Prophet and the Chosen ones on the day when there will be no shade except that of Allah ‘s”[77]

Tabarani quotes Ibn Abbas from the Prophet as follows:

“(on tlit Resurrection Day) no foot of a servant (of Allah) will move before being asked about four things: his years and how he spent them, his body and how he worn it out, his wealth and how he earned and spent it, and about his love towards us, the (Ahlul-Bait)”[78]

Tabarani relates another tradition quoting Muttalib ibn Abdulla bin Hantab that once the Prophet delivered a speech at a place called Juhfa, saying:

“‘Am I not more superior to you than yourselves?’ The people replied: Yes, O Messenger of Allah!. The Prophet then said ‘I will question you (hold you responsible) about two things; the Qur’an and my ‘Ahlul-Bait””.[79]

Thus the above cited narrations from different scholars of repute should leave no one in doubt about the unique role of the Ahlul-Bait in guiding the Muslim communities, after the Prophet. The Messenger of Allah had time and again made it clear that his Ahlul-Bait are to be taken as a final authority in all matters, because they are on a par with the Holy Qur’an and their deep knowledge will help expound the wisdom and significance of Allah’s revealed word to mankind.

Hadrat Fatima Masumah (S.A.) First Day of the month of Dhu al-Qa’dah 173 A.H

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On the 1st of Dhil-Qa’dah 173 (A.H.) Allah blessed the 7th Imam Musa Kadhim (A.S.) with a daughter, Hadrat Fatima Masoumah (A.S.)

The Merits of the Ziyarah of Hadrat Fatima Masumah (S.A.):

There are many traditions from the Holy Imams (A.S.) recommending the Shias to perform the Ziyarah of the holy grave of Hadrat Masumah (S.A.) in the holy city of Qum.

  1. Imam Ali-e-Reza (A.S.) said: “Whoever performs the Ziyarah of Fatima Masumah (S.A.) will be awarded heaven”.

  2. Imam Muhammad Taqi al-Jawad (A.S.) said: “Whoever performs the Ziyarah of my aunt [Fatima Masumah (S.A.)] in Qum will enter paradise”.

  3. Imam Ali-e-Reza (A.S.) said: “Whoever performs the Ziyarah of ‘Fatima Masumah’ with the knowledge of her status will attain paradise”.

  4. Karimah-i Ahlul Bayt (A.S.) Hadrat Fatima Masumah (S.A.) is also considered as Karimah-i Ahlul Bayt (A.S.) because she was very kind and gracious. Thousands of miracles have been recorded at the holy grave of her and she fulfills the rightful wishes of the believers and she miraculously heals incurable patients. Imam Jafar Sadiq (A.S.) has quoted “By the intercession of Fatima Masumah (S.A.) all my Shias will enter the paradise”.

 

Mumbai Kuch yadein

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 Maulana Shamshad Rizvi

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chehallum at rehmata bad Mumbai

Chehallum at rehmata bad mumbai

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Shukran Allah, Shukran Allah,Shukran Allah

Allah O akbar.

When we love we say thanks to allah subhan o tala for giving us taufeeq to Love ahlulbayt….

 

THE VIRTUES OF THE AHL AL-BAYT (as.)SAHIH AL-BUKHARI:

THE VIRTUES OF THE


AHL AL-BAYT (as.) These translations have been made without any attempt to change or modify them from the original Arabic texts.  This includes the style and blessings upon the Holy Prophet, (saw) his Family, (as) and Companions, (ra).

It is the translators intention to present these ahadith in their entirety for general consideration and he has thus refrained from any discussions about their isnad, reliability or meaning. 

SAHIH AL-BUKHARI:
Abû ‘Abdullâh Muhammad ibn Ismâ`îl al-Bukhârî was born on the 13th of the Islâmic month of Shawwâl, 194AH, in the famous city of Bukhara, of the land “beyond the canal” – present day Uzbekistan, and he died in the year 265 AH. His collection of Hadith is considered by both Sunni and Shi’ite scholars as one of the greatest contribution s to hadith studies.

Volume 5, Book 57, Number 51:

Narrated Sahl bin Sad:
Allah’s Apostle said, “Tomorrow I will give the flag to a man with whose leadership Allah will grant (the Muslim) victory.” So the people kept on thinking the whole night as to who would be given the flag. The next morning the people went to Allah’s Apostle and every one of them hoped that he would be given the flag. The Prophet said, “Where is Ali bin Abi Talib?” The people replied, “He is suffering from eye trouble, O Allah’s Apostle.” He said, “Send for him and bring him to me.” So when ‘Ali came, the Prophet spat in his eyes and invoked good on him, and he was cured as if he had no ailment. The Prophet then gave him the flag. ‘Ali said, “O Allah’s Apostle! Shall I fight them (i.e. enemy) till they become like us?” The Prophet said, “Proceed to them steadily till you approach near to them and then invite them to Islam and inform them of their duties towards Allah which Islam prescribes for them, for by Allah, if one man is guided on the right path (i.e. converted to Islam) through you, it would be better for you than (a great number of) red camels.”

Volume 5, Book 57, Number 52:
Narrated Salama:
Ali happened to stay behind the Prophet and (did not
join him) during the battle of Khaibar for he was having eye trouble. Then he said, “How could I remain behind Allah’s Apostle?” So ‘Ali set out following the Prophet. When it was the eve of the day in the morning of which Allah helped (the Muslims) to victory, Allah’s Apostle said, “I will give the flag (to a man), or tomorrow a man whom Allah and His Apostle love will take the flag,” or he said, “A man who loves Allah and His Apostle; and Allah will grant victory under his leadership.” Suddenly came ‘Ali whom we did not expect. The people said, “This is ‘Ali.”  Allah’s Apostle gave him the flag and Allah granted victory under his leadership.

Volume 5, Book 57, Number 54:
Narrated Sad bin ‘Ubaida:
A man (from the Kharijites) came to Ibn ‘Umar and asked about ‘Uthman and Ibn ‘Umar mentioned his good deeds and said to the questioner. “Perhaps these facts annoy you?” The other said, “Yes.” Ibn ‘Umar said, “May Allah stick your nose in the dust (i.e. degrade you)!” Then the man asked him about ‘Ali. Ibn ‘Umar mentioned his good deeds and said, “It is all true, and that is his house in the midst of the houses of the Prophet. Perhaps these facts have hurt you?” The questioner said, “Yes.” Ibn ‘Umar said, “May Allah stick your nose in the dust (i.e. degrade you or make you do things which you hate)! Go away and do whatever you can against me.”

Volume 5, Book 57, Number 56:
Narrated Ubaida:
Ali said (to the people of ‘Iraq), “Judge as you used to judge, for I hate differences (and I do my best) till the people unite as one group, or I die as my companions have died.” And narrated Sa’d that the Prophet said to ‘Ali, “Will you not be pleased from this that you are to me like Aaron was to Moses?”

Volume 5, Book 57, Number 58:
Narrated Ash-Sha’bi:
Whenever Ibn ‘Umar greeted Ibn Jafar, he used to say: “As-salamu-‘Alaika (i.e. Peace be on you) O son of Dhu-l-Janahain (son of the two-winged person).”


Volume 5, Book 57, Number 61:
Narrated Al-Miswar bin MakhramaAllah’s Apostle said, “Fatima is a part of me, and he who makes her angry, makes me angry.”

Volume 5, Book 57, Number 62:
Narrated ‘Aisha:
The Prophet called his daughter Fatima during his illness in which he died, and told her a secret whereupon she wept. Then he called her again and told her a secret whereupon she laughed. When I asked her about that, she replied, “The Prophet spoke to me in secret and informed me that he would die in the course of the illness during which he died, so I wept. He again spoke to me in secret and informed me that I would be the first of his family to follow him (after his death) and on that I laughed.”

Volume 4, Book 56, Number 742:

Narrated ‘Uqba bin Al-Harith:
(Once) Abu Bakr offered the ‘Asr prayer and then went out walking and saw Al-Hasan playing with the boys. He lifted him on to his shoulders and said,  “Let my parents be sacrificed for your sake! (You) resemble the Prophet and not ‘Ali,” while ‘Ali was smiling.

Volume 4, Book 56, Number 743:
Narrated Abu Juhaifa:
I saw the Prophet, and Al-Hasan resembled him.

Volume 4, Book 56, Number 744:
Narrated Isma’il bin Abi Khalid:
I heard Abu Juhaifa saying, “I saw the Prophet, and Al-Hasan bin ‘Ali resembled him.” I said to Abu- Juhaifa, “Describe him for me.” He said, “He was white and his beard was black with some white hair. He promised to give us 13 young she-camels, but he expired before we could get them.”

SAHIH MUSLIM:
Muslim (full name Abul Husain Muslim bin al-Hajjaj al-Nisapuri) was born in 202 A.H. and died in 261 A.H. He travelled widely to gather his collection of ahadith, including to Iraq, Saudi Arabia, Syria, and Egypt. Out of 300,000 ahadith that he evaluated, only 4,000 approximately were extracted for inclusion into his collection based on stringent acceptance criteria. Muslim was a student of Bukhari

Chapter 4: THE MERITS OF ‘ALI B. ABI TALIB (ALLAH BE PLEASED WITH HIM)

Book 031, Number 5920:
Yazid b. Hayyan reported, I went along with Husain b. Sabra and ‘Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid you have been able to acquire a great virtue that you saw Allah’s Messenger (may peace be upon him) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah’s Messenger (may peace be upon him). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah’s Messenger (may peace be upon him), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah’s Messenger (may peace be upon him) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah’s call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren’t his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: ‘Ali and the offspring of ‘Ali, ‘Aqil and the offspring of ‘Aqil and the offspring of Ja’far and the offspring of ‘Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.

Book 031, Number 5921:
This hadith has been narrated on the authority of Zaid b. Arqam through another chain of transmitters.

Book 031, Number 5922:
This hadith has been transmitted on the authority of Abu Hayyan but with this addition:” The Book of Allah contains right guidance, the light, and whoever adheres to it and holds it fast, he is upon right guidance

and whosoever deviates from it goes astray.

Book 031, Number 5913:

Amir b Sa’d b. Abi Waqqas reported on the authority of his father that Allah’s Messenger (may peace be upon him) while addressing Ali said: You are in the same position with relation to me as Aaron- (Harun) was in relation to Moses but with (this explicit difference) that there is no prophet after me. Sa’d said: I had an earnest desire to hear it directly from Sa’d, so I met him and narrated to him what (his son) Amir had narrated to me, whereupon he said: Yes, I did hear it. I said: Did you hear it yourself? Thereupon he placed his fingers upon his ears and said: Yes, and if not, let both my ears become deaf.

Book 031, Number 5914:
Sa’d b. Abi Waqqas reported that Allah’s Messenger (may peace be upon him) left ‘Ali b. Abi Talib behind him (as he proceeded) to the expedition of Tabuk, whereupon he (‘Ali) said: Allah’s Messenger, are you leaving me behind amongst women and children? Thereupon he (the Holy Prophet) said: Aren’t you satisfied with being unto me what Aaron was unto Moses but with this exception that there would be no prophet after me?

Book 031, Number 5915:
This hadith has been narrated on the authority of Shu’ba with the same chain of transmitters. Amir b. Sa’d b. Abi Waqqas reported on the authority of his father that Muawiya b. Abi Sufyin appointed Sa’d as the Governor and said: What prevents you from abusing Abu Turab (Hadrat ‘Ali), whereupon he said: It is because of three things which I remember Allah’s Messenger (may peace be upon him) having said about him that I would not abuse him and even if I find one of those three things for me, it would be more dear to me than the red camel. I heard Allah’s Messenger (may peace be upon him) say about ‘Ali as he left him behind in one of his campaigns (that was Tabuk). Ali said to him: Allah’s Messenger, you leave me behind along with women and children. Thereupon Allah’s Messenger (may peace be upon him) said to him: Aren’t you satisfied with being unto me what Aaron was unto Moses but with this exception that there is no Prophethood after me? And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger and Allah and his Messenger love him too. He (the narrator) said: We have been anxiously waiting for it, when he (the Holy Prophet) said: Call ‘Ali. He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory. (The third occasion is this) when the (following) verse was revealed:” Let us summon our children and your children.” Allah’s Messenger (may peace be upon him) called ‘Ali, Fatima, Hasan and Husain and said: O Allah, these are my family.

Book 031, Number 5917:
Suhail reported on the authority of Abu Huraira that Allah’s Messenger (may peace be upon him) said on the Day of Khaibar: I shall certainly give this standard in the hand of one who loves Allah and his Messenger and Allah will grant victory at his hand. Umar b. Khattab said: Never did I cherish for leadership but on that day. I came before him with the hope that I may be called for this, but Allah’s Messenger (may peace be upon him) called ‘Ali b. Abu Talib and he conferred (this honour) upon him and said: Proceed on and do not look about until Allah grants you victory, and ‘Ali went a bit and then halted and did not look about and then said in a loud voice: Allah’s Messenger, on what issue should I fight with the people? Thereupon he (the Prophet) said: Fight with them until they bear testimony to the fact that there is no god but Allah and Muhammad is his Messenger, and when they do that then their blood and their riches are inviolable from your hands but what is justified by law and their reckoning is with Allah.


Book 031, Number 5919:

Salama b. Akwa’ reported that it was ‘Ali whom Allah’s Apostle (may peace be upon him) left behind him (in the charge of his family and the Islamic State) on the occasion of the campaign of Khaibar, and his eyes were inflamed and he said: Is it for me to remain behind Allah’s Messenger (may peace be upon him)? So he went forth and rejoined Allah’s Apostle (may peace be upon him) and on the evening of that night (after which) next morning Allah granted victory. Allah’s Messenger (may peace be upon him) said: I will certainly give this standard to a man whom Allah and His Messenger love, or he said: Who loves Allah or His Messenger and Allah will grant him victory through him, and, lo, we saw ‘Ali whom we least expected (to be present on that occasion). They (the Companions) said: Here is ‘Ali. Thereupon Allah’s Messenger (may peace be upon him) gave him the standard. Allah granted victory at his hand. Book 031, Number 5923:
Yazid b. Hayyan reported: We went to him (Zaid b. Arqam) and said to him. You have found goodness (for you had the honour) to live in the company of Allah’s Messenger (may peace be upon him) and offered prayer behind him, and the rest of the hadith is the same but with this variation of wording that lie said: Behold, for I am leaving amongst you two weighty things, one of which is the Book of Allah, the Exalted and Glorious, and that is the rope of Allah. He who holds it fast would be on right guidance and he who abandons it would be in error, and in this (hadith) these words are also found: We said: Who are amongst the members of the household? Aren’t the wives (of the Holy Prophet) included amongst the members of his household? Thereupon he said: No, by Allah, a woman lives with a man (as his wife) for a certain period; he then divorces her and she goes back to her parents and to her people; the members of his household include his ownself and his kith and kin (who are related to him by blood) and for him the acceptance of Zakat is prohibited.

Book 031, Number 5924:
Sahl b. Sa’d reported that a person from the offspring of Marwan was appointed as the governor of Medina. He called Sahl b. Sa’d and ordered him to abuse All Sahl refused to do that. He (the governor) said to him: If you do not agree to it (at least) say: May Allah curse Abu Turab. Sahl said: There was no name dearer to All than Abu Turab (for it was given to him by the Holy Prophet himself) and he felt delighted when he was called by this name. He (the governor) said to him: Narrate to us the story of his being named as Abu Turab. He said: Allah’s Messenger (may peace be upon him) came to the house of Fatima and he did not find ‘Ali in the house; whereupon he said: Where is your uncle’s son? She said: (There cropped up something) between me and him which had annoyed him. He went out and did not rest here. Allah’s Messenger (may peace be upon him) said to a person to find out where he was. He came and said: Allah’s Messenger, he is sleeping in the mosque. Allah’s Messenger (may peace be upon him) came to him and found him lying in the mosque and saw that his mantle had slipped from his back and his back was covered with dust and Allah’s Messenger (may peace be upon him) began to wipe it away from him (from the body of Hadhrat ‘Ali) saying: Get up, covered with dust; get up, covered with dust.

 

THE MERITS OF HASAN AND HUSAIN (ALLAH BE PLEASED WITH BOTH OF THEM)

Book 031, Number 5951:
Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying to Hasan: O Allah, behold, I love him. Thou too love him and love one who loves him.

Book 031, Number 5952:
Abu Huraira reported: I went along with Allalh’s Messenger (may peace be upon him) at a time during the day but he did not talk to me and I did not talk to him until he reached Bazar of Banfi Qainuqal. He came back to the tent of Fatima and said: Is the little chap (meaning Hasan) there? We were under the impression that his mother had detained him in order to bathe him and dress him and garland him with a sweet garland. Not much time had passed that he (Hasan) came running until both of them embraced each other, thereupon Allah’s Messenger (may peace be upon him) said: O Allah, I love him; love him Thou and love one who loves him (Hasan).

Book 031, Number 5953:
Al-Bara’ b. Azib reported: I saw Hasan b. ‘Ali upon the shoulders of Allah’s Apostle (may peace be upon him) and he was saying: O Allah, I love him, and love him Thou.

Book 031, Number 5954:
Iyas reported on the authority of his father: I (had the honour of) leading the white mule on which rode Allah’s Apostle (may peace be upon him) and with him were Hasan and Husain, till it reached the apartment of Allah’s Apostle (may peace be upon him). The one amongst them was seated before him and the other one was seated behind him.

Chapter 9: THEE MERITS OF THE FAMILY OF THE PROPHET (MAY PEACE BE UPON HIM)

Book 031, Number 5955:
‘A’isha reported that Allah’s Apostle (may peace be upon him) went out one morning wearing a striped cloak of the black camel’s hair that there came Hasan b. ‘Ali. He wrapped himself under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it,

then came ‘Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying)

THE MERITS OF FATIMA, DAUGHTER OF ALLAH’S APOSTLE (MAY PEACE BE UPON HIM)

Book 031, Number 6000:
Miswar b. Makhramah reported Allah’s Messenger (may peace be upon him) as saying: Fatima is a part of me. He in fact tortures me who tortures her.

Book 031, Number 6003:
‘A’isha reported that Allah’s Messenger (may peace be upon him) called his daughter Fatima (during his last illness). He said something to her secretly and she wept. He again said to her something secretly and she laughed. ‘A’isha further reported that she said to Fatima: What is that which Allah’s Messenger (may peace be upon him) said to you secretly and you wept and then said to you something secretly and you laughed? Thereupon she said: He informed me secretly of his death and so I wept. He then again informed me secretly that I would be the first amongst the members of his family to follow him and so I laughed.

Book 031, Number 6004:
‘A’isha reported: We, the wives of Allah’s Apostle (may peace be upon him), were with him (during his last illness) and none was absent there from that Fatima, who walked after the style of Allah’s Messenger (may peace be upon him), came there, and when he saw her he welcomed her saying: You are welcome, my daughter. He then made her sit on his right side or on his left side. Then he said something secretly to her and she wept bitterly and when he found her (plunged) in grief he said to her something secretly for the second time and she laughed. I (‘A’isha) said to her: Allah’s Messenger has singled you amongst the women (of the family) for talking (to you something secretly) and you wept. When Allah’s Messenger (may peace be upon him) recovered from illness, I said to her. What did Allah’s Messenger (may peace be upon him) say to you? Thereupon she said: I am not going to disclose the secret of Allah’s Messenger (may peace be upon him). When Allah’s Messenger (may peace be upon him) died, I said to her: I adjure you by the right that I

have upon you that you should narrate to me what Allah’s Messenger (may peace be upon him) said to you. She said: Yes, now I can do that (so listen to it). When he talked to me secretly for the first time he informed me that Gabriel was in the habit of reciting the Qur’an along with him once or twice every year, but this year it had been twice and so he perceived his death quite near, so fear Allah and be patient (and he told me) that he would be a befitting forerunner for me and so I wept as you saw me. And when he saw me in grief he talked to me secretly for the second time and said: Fatima, are you not pleased that you should be at the head of the believing women or the head of this Umma? I laughed and it was that laughter which you saw.

Book 031, Number 6005:
‘A’isha reported that all the wives of Allah’s Apostle (may peace be upon him) had gathered (in her apartment) during the days of his (Prophet’s) last illness and no woman was left behind when Fatima, who walked after the style of Allah’s Messenger (may peace be upon him), came there. He welcomed her by saying: You are welcome, my daughter, and made her sit on his right side or on his left side, and then talked something secretly to her and Fatima wept. Then he talked something secretly to her and she laughed. I said to her: What makes you weep? She said; I am not going to divulge the secret of Allah’s Messenger (may peace be upon him). I (‘A’isha) said: I have not seen (anything happening) like today, the happiness being more close to grief (as I see today) when she wept. I said to her: Has Allah’s Messenger (may peace be upon him) singled you out for saying something leaving us aside? She then wept and I asked her what he said, and she said: I am not going to divulge the secrets of Allah’s Messenger (may peace be upon him). And when he died I again asked her and she said that he (the Holy Prophet) told her: Gabriel used to recite the Qur’an to me once a year and for this year it was twice and so I perceived that my death had drawn near, and that I (Fatima) would be the first amongst the members of his family who would meet him (in the Hereafter). He shall be my good forerunner and it made me weep. He again talked to me secretly (saying): Aren’t you pleased that you should be the sovereign amongst the believing women or the head of women of this Umma? And this made me laugh.

 

 

 

 

      

Ahle Bait (a.s.) in the Court of Yazid

Ahle Bait (a.s.) in the Court of Yazid

The utterance of the word “Syria” reminds the believers of mournful words of Imam Sajjad (a.s.). Whenever he was asked about the place where his grief reached to its extreme, he replied “Syria! Syria! Syria!”

It is recorded in the books of histories that on 21st Rabiul Awwal, 61 A.M., on Wednesday the caravan reached Damascus. The author of Manaqib has related from Zaif and he related from his forefathers that Sohail Bin Sa’ad narrated “Once I had been to Baitul Muqaddas. In Syria I reached in such a locality where trees and streams were in abundance. The whole city was adorned lavishly. The doors and windows were draped with colorful silk curtains. The inhabitants of Syria were gay and cheerful. The women were joyously beating drums. I thought that there is no such festival of the people of Syria of which I am not aware. Suddenly I saw a few men talking among themselves. I inquired that there is some kind of Idd which I am not aware. They replied “O Sheikh you seem to be an Iraqi”. I said that I am Sohail Bin Sa’ad and I have seen the Holy Prophet (s.a.w.a.). They said that it is surprising that why not blood rains from the sky and why not the earth sinks. I said why is it so? They replied the head of Imam Husain (a.s.) will be brought today from Iraq. I expressed surprise that how Syrian people cele­brate at the arrival of Husain’s head? From which direction will it be coming? They pointed towards one of the doors, which was known as ‘Babe As Sa’aat’. In the meanwhile a horse rider appeared from that door carrying a spear in his hand, while a head placed on top of it, which had a remarkable resemblance to the Holy Prophet (s.a.w.a.). The rider was followed by a few women. I approached a young girl and asked “O child who are you?” She replied “I am Sakina, the daughter of Husain”. I said, “Can I be of any help to you…” She said “O Sohail ask this rider to go further ahead so that the people may be busy in watching the head and thus they may be prevented from looking at the sight of the unveiled womenfolk of Holy Prophet (s.a.w.a.).”Then I went to this rider and said that you take this 400 Dinars from me and go ahead. He accepted the money from me and took the head to Yazid.”

Sayed has related that a man who was from the eminent Tabein (followers) that he became a re­cluse for a month. When he came in public again, people asked about the reason of seclusion. He replied that are you not aware what an enormous calamity and a huge disaster had befallen. Then he recited the following verses: 

“O Son of Batool! As if the Holy Prophet (s.a.w.a.) was killed knowingly and deliberately. You were slain thirsty. They did not think of any reason or revelation while killing you. Reciting takbeer at your murder. Infact by your murder the oppressors have killed the takbeer and praise.”

One of the tortures of Syria as written by the author of Lohuf is about the prison in which Ahle Bait were imprisoned for approximately a year. The faces of the inmates were charred due to the scorching sunlight and the color of the skin was changed. And once after release from the imprisonment, when Imam Zainul Abedeen (a.s.) saw his aunt praying while sitting, he asked with surprise, “O Aunt you were not performing even optional prayers in sitting position, while today you are performing obligation prayers in this posture. “Tears came in the eyes of Janabe Zainab (a.s.), she said “While in prison, the food and water were supplied in such a meager quantity that I used to pass on my share of food and water to the children. Due to continuous starvation I have become so weak that I could not pray by standing straight.”

It is mentioned in some of the books that when they reached near the town of Balbak, the ruler of the city was informed. He sent his men for according wel­come to the army of Yazid. When the welcome party after seeing the caravan of orphans and Ahle Bait (a.s.) six Farsakh away from the town, started celebrating the welcome of army persons of Yazid. When Imam Zainul Abedeen (a.s.) saw there was celebration, he recited the verse which meant:

“The afflictions and agonies of the time does not reduce. How long will we be plunged into turmoils? We are driven on unsaddled camels,-As if we are prisoners of Rome.”

Ibn Numa has narrated from Imam Ali Ibne Husain (a.s.) that, “We were twelve persons chained and shackled driven to Yazid, when we were made to stand in front of the accursed, I said: ‘O Yazid! By Allah what do you think (will be your fate) if the Holy Prophet (s.a.w.a.) will see us in this condition?’ Janabe Fatema (s.a.), the daughter of Husain said, “O Yazid! The daughters of the Holy Prophet (s.a.w.a.) are made prisoners’.

At this everybody started weeping. Even the family members of Yazid started to weep. In short the palace of Yazid was filled with crying and wailing.

Imam (a.s.) under the same condition of captivity said: “Permit me to say something”. Yazid said “Speak up but don’t speak meaninglessly”. Imam (a.s.) said “It does not suit a person of my caliber to speak meaninglessly. Yazid do you wish that the Holy Prophet (s.a.w.a.) should see me in such a condition”. Yazid nodded at his soldiers and they unchained Imam (a.s.).

It is recorded in Masabih that Imam Sadiq (a.s.) said that my father told me when I asked from my father during the journey of Syria, what were you riding at? He replied: “On unsaddled camel, the head of Imam Husain (a.s.) was atop a spear, women were behind us on the bare backs of the camels and the oppressors with spears were moving around us when anyone of us used to cry the tyrants used to poke spears in his body. We traveled in the same condition until Damascus. When we entered Syria, a Syrian called and said “O Syrians! (God forbid) these Ahle Bait are accursed.”

It is written in Kitabe Manaqib that it is quoted by Kitabe Ahmar from Auzaiee that when Imam Zainul Abedeen (a.s.) reached Syria in the court of Yazid. He instructed a speaker to mount on pulpit and calumniated the forefathers of Imam Zainul Abedeen (a.s.). The speaker did as he was told, not sparing a single unbecoming remark against Ahle Bait. When the speaker descended from the pulpit Imam (a.s.) rose and after praising Allah and sending salutations on the Holy Prophet (s.a.w.a.) said:

“O People! Those who are acquainted with me, know me and those who do not know me then recognize me. I am the son of Mecca and Mina, I am the son of Safa and Marwah. I am the son of the one who was elevated, who ascended so high that he went beyond the heights of Sidratul Muntaha. He drew so near to his Lord that the distance of two bows or even less remained in between. I am the son of one behind whose head whom the angels of heaven prayed in couples. I am the son of one who was killed unjustly. I am the son of one who was beheaded from the nape. I am the son of one who was not given water till his last breath. I am the son of one who rolled in his own blood in the sands of Karbala. I am the son of one whose turban and robe were looted. I am the son of one on whom angels of heaven have wept. I am the son of one was placed atop of spear and presented as a gift. I am son of one whose womenfolk were made prisoners and dragged from Iraq to Syria.

O People! Praise be to Allah, who tested us firmly and gifted us with the knowledge of Guid­ance, Justice and Piety. The way he gave the sign of deviation to our enemies. Allah bestowed six privilege on us Ahlebait. He bestowed knowledge, forbear­ance, bravery, generos­ity and love and respect for us in the hearts of the believers.”

Imam (a.s.) kept on saying such sentences that until signs of restlessness appeared in the audience. Yazid in order to keep the circumstances under control gestured towards the Muezzin to give Azaan. When he delivered testimonies Imam (a.s.) said “I too testify to one whom you testify”. When he testified the Prophethood of Holy Prophet (s.a.w.a.), Imam (a.s.) asked from Yazid, “O Yazid tell me whether Muhammad was your grandfather or mine? If you say that he was your grandfather then you are a liar and if you say that he is my grandfather then why did you slay my father and captivated our female kin?” Then he turned towards the public and said “O Men! Is there anyone amongst you whose father or grandfather was the Holy Prophet (s.a.w.a.).” Thus the audience broke into mourning and crying aloud.

 (Maqtal Abi Makhnaf, pg 135; Behaarul Anwaar, vol 10, pg 233; Riyazaul Quds, vol 2, pg 328)