Greetings for the newborn who initiated light and knowledge in the dark age in such a way that he illuminated the intellectual life and society of the people and guided them to the right path.
Mother
That purified offspring is from the Chief of the Ladies of the world, Fatima Zahra (‘a) whom the Almighty Allah had purified by His grace and appointed her to guide people from deviation and bring them out from discord and disunity towards unity and integration. It was Fatima Zahra who has the spark from the soul of her father and benefited from his light and the flames of his guidance. She is the center of his attention and a halo of greatness and power had surrounded her, and he made her love incumbent upon Muslims so that it becomes a part of their faith and religion in such a way that her merits and greatness become well known in Islam and she may be regarded as the model of womanhood.
The Holy Prophet (s) has narrated her merits and special qualities in general and private gatherings so that Muslims may retain his sayings regarding her and narrations upon which the traditionists are unanimous say:
1. “Allah is angry when you are angry and He is pleased at your pleasure…”[1]
2. “Fatima is a part of me. One who hurts her has hurt me and one who causes pain to her has caused pain to me…”[2]
3. “Fatima is the leader of the women of the world…”[3]
Other statements of the Holy Prophet (s) also say that among the signs of the personality of Her Eminence, Zahra (‘a) is that she was the exemplar of Islam and a great example for the women of this community as she illuminates the way for them. In good manners, chastity and the bringing of a cultured progeny...and how great are her blessings and how beneficial for Islam and for her exalted honor it is sufficient to say that the great Fatimid Dynasty is named after her and also the University of Al-Azhar is named thus in her honor.[4] For the greatness of the Fatimid Kingdom it is sufficient to say that it gained prominence due to the name of Fatima Zahra (‘a).
[1] Mustadrakul Sahihain 3/154. Tahdhibut Tahdhib 12/441, Kanzul Ummal 13/674 and 12/111, Usud al-Ghaba 5/522, Mizanul Etedal 1/535. Zakhairul Uqbah, Pg. 39
[2] Tirmidhi, Sahih 5/656. Ahmad bin Hanbal, Musnad 4/571. And in Sahih Tirmidhi it is mentioned that His Eminence (s.a.w.s.) said: As for my daughter, that is Fatima. She is a part of me, one who aggrieves her, aggrieves me and one who hurts me has hurt her. And in Kanzul Ummal 12/111 he is reported to have said: As for Fatima, she is a branch of mine, one who makes her happy makes me happy and one who angers her, angers me.
[3] Usud al-Ghaba 5/522. And in Musnad Ahmad bin Hanbal 6/112 he said: Fatima is the chief of the ladies of this community or the ladies of the world. And in Sahih Bukhari in the origin of creation it is mentioned. Are you not pleased that you are the Chief of the ladies of Paradise or the ladies of the world?
[4] Nisa Lahunna fi Tarikhul Islami Nasib, Pg. 48
Anyway, the Prophet received news from the unseen that it is only this purified part (Fatima) through whom would be born the purified Imams of Ahle Bayt (‘a), successors of the Prophet and callers to truth on the earth. They shall bear important responsibilities of the Prophet’s mission and make all efforts to reform the society; and in doing so bear all sorrows and pains, that is why the Holy Prophet (s) paid utmost attention to her upbringing and took utmost care of her.
Father
He is the beloved son of Ali, the rightful and just leader on the earth, the brother of the Messenger of Allah (s) and the gate of knowledge of His Eminence. He is the one who was having the same position with the Holy Prophet (s) as Harun (‘a) had with Musa (‘a). He was the first to have brought faith in Allah and testify for the Prophet. He was the first to take up the responsibility of fighting Jihad at the dawn of Islam and he went to the most perilous places and subdued powers of polytheism and apostasy in deadly combat and astonishing duels, till the time this religion became strong with the help and support and his Jihad bestowed strength to the religion of Allah. The Almighty Allah bestowed him with all the honors and gave him also virtues and he is the Father of the Purified Imams (‘a). He is the one who spread effulgence from the source of his wisdom.
The first new-born
The fruits of the tree of Prophethood and the plant of Imamate are successors of the Holy Prophet (s) who shall continue his mission. The first child of this family was Abu Muhammad Zaki, seeing whom the soul of the Prophet overflowed with joy. Thus began his attention to him and he inculcated in him his own noble virtues; virtues whose effulgence covered the whole world.[1]
Only a few days, according to some historians 52 days[2] elapsed when the chief of the ladies conceived again. Such that the Messenger of Allah (s) and other Muslims were impatiently awaiting that the Almighty Allah will unite that star to another star so that the sky of the Islamic community may be illuminated and bestow a great part towards the life of freedom.
Dream of Ummul Fadl
Lady Ummul Fadl, the daughter of Harith[3] had a strange dream and she did not
[1] Detailed chapter on the holy birth Abu Muhammad (a.s.) is given in our book life of Imam Hasan (a.s.) 1/49-56
[2] Ibne Qutaybah, al-Ma’rif, Pg. 158
[3] Ummul Fadl Lubaba, the elder was the wife of Abbas bin Abdul Muttalib. She was the first lady after Her Eminence, Khadija binte Khuwailid to accept Islam in Mecca. She had such an honorable position near the Prophet (a.s.) that His Eminence used to visit her to see her and take rest and afternoon nap in her house. She has narrated many traditions from the Holy Prophet (s.a.w.s.). She was the mother of Abbas’s six children, namely, Fadl, Abdullah, Ubaidullah, Qatham, Abdur Rahman and Umme Habiba.
Abdullah Ibne Yazid has said about her:
No lady in the mountains or plains we know of to have given birth to such six issues.
Like the six children born from the womb of Ummul, Fadl. Consider them worthy of honor and also her husband.
Who is the uncle of the Prophet Mustafa, who possessed merits and is the seal of Prophets and the best of the Messengers.
Her biography is present in all books like Tabaqat-e-Kubra 7/278, Al-Isabah 4/464 and al-Istiab.
have any idea about its interpretation. Thus she came to the Messenger of Allah (s) and asked His Eminence: “I had a very strange dream: that a piece of your flesh fell into my lap.”
The Messenger of Allah (s) dispelled her fears and gave her good news saying:
“You have seen something good! Allah willing, Fatima will give birth to a boy that shall be given in your arms.”
Days passed swiftly and Fatima, the chief of the ladies, gave birth to Imam Husain (‘a) and the newborn child was given in the lap of Ummul Fadl just as the Messenger of Allah (s) had informed.[1]
The Holy Prophet (s) remained waiting for the rise of the newborn star as the life of his beloved child was being illuminated by it. He was his favorite grandchild and the most beloved of those whom he left behind.
The Blessed Birth
The Chief of the ladies of the world gave birth to such a great child that no daughter of Eve had ever done either before the time of Prophethood nor after him. He was the one who reached such heights of greatness that no one bestowed greater blessings or grace on humanity more than him. Thus there was none purer, cleaner and more prominent than him.
The world became illuminated with him and the humanity, along with its whole progeny, became blessed. Muslims were proud of him and considered his remembrance worthy and every year they express pride in him.
The Ministry of Endowments in Egypt holds celebrations in the Husaini Mosque to commemorate the birth of the Holy Imam and considers this a great and a very significant occasion just as most of Islamic areas hold celebrations in this regard.
This joyful news spread over the horizon of Medina. Mothers of the believers (wives of the Prophet) and other Muslim ladies hastened to the residence of the chief of the ladies and congratulated her about the newborn child and participated in her joy.
[1] Mustadrak Sahihain 3/176 and in Musnad Firdausi Ummul Fadl says: I saw as a limb of the Prophet was in my house. Thus I became worried about it and I went to His Eminence and related the matter to him.
His Eminence said: Yes, it is like that only. Thus Fatima gave birth to Husain, then I gave milk to him till the milk was over.
And in Tarikh Khamis 1/418 it has come that this dream had occurred before the birth of Imam Hasan (a.s.)
Grief and weeping of the Holy Prophet (s)
When the news of his grandson’s birth was conveyed to him, His Eminence, immediately hastened to his dearest Fatima (‘a) in such a condition that his steps were heavy and grief and sorrow had enveloped him. Then in a choked voice he called out: “O Asma! Get me my child!”
Asma handed over the child to him. The Holy Prophet took him in his arms and kissed him again and again while all the time he was weeping. Asma became worried and asked: “May my parents be sacrificed on you, why are you lamenting?”
The Holy Prophet (s) replied with his eyes filled with tears: “I am weeping for this son of mine.”
She was astonished to hear this and she could not understand the motive behind this. She asked: “He has just stepped into the world!”
The Messenger of Allah (s) replied to her in an aggrieved tone: “An unjust group shall slay him after me, may the Almighty Allah deprive them of my intercession.”
After that he stood up in a sad mood and told Asma secretly: “Do not convey this to Fatima as she has just come out of labor…”[1]
The Holy Prophet (s) emerged from the house in a sorrowful mood because he had received the information from the unseen about the calamities that were to befall the child in the future; such calamities as could shake the complete life of every living person.
Year of Imam Husain’s (‘a) birth
The grandson of the Prophet (s) was born in the 4th year of the Hijri calendar[2] and elsewhere the year is also mentioned to be the 3rd year of the Hijri calendar.[3] Narrators also differ as to the month of his birth and most of them consider it to be the month of Shaban and on the 5th day of the month.[4] Some of them have not specified the day of his birth and said he was born after a few nights of Shaban had
[1] Musnad Imam Zaid, Pg. 468 and in Amali of Saduq, Pg. 199 it is mentioned that the Holy Prophet took Husain in his arms after he was born while he wept. Then he handed over the child to Safiya binte Abdul Muttalib saying: May Allah curse the people who shall be your slayers. And he repeated this thrice. Safiya asked: May my parents be sacrificed on you! Who would slay him? He replied, “A group of Bani Umayyad oppressors.”
[2] Ibne Asakir, Biography of Imam Husain (a.s.), Pg. 38. Tahdhib al-Asma 1/163. Maqatilut Talibeen, Pg. 84. Maqrizi, Khattat 2/285. Bustani, Dairatul Ma’rif 7/48. Jauharatul Kalaam Fi Madhis Saadaatil A’laam, Pg. 116. Al-Ifaadah Fil Tarikhul Aimmatil Saadah by Yahya bin al-Husain (died 424 A.H.) from photocopy at Imam Hakim Library. Ad-Dhariyatut Taahira from written manuscript at Amirul Momineen Public Library, Majma az-Zawaid 9/194. Usud al-Ghaba 2/18. Al-Irshad, Pg. 198
[3] Usul al-Kafi 1/463. Maqrizi, Khattat 2/285. Al-Istiab (Printed on the margins of al-Isabah) 1/392
[4] Tibrani, al-Mojam al-Kabir from manuscripts of Amirul Momineen Library. Tohfatul Azhar Zilaalul Anhaar from manuscripts at Imam Kashiful Ghita Public Library. Maqrizi, Khattat 2/285
passed.[1] While some historians have ignored this and just state that he was born in Shaban and they are all unanimous in this.[2]
Some elders also say that His Eminence was born at the end of the Rabi I, but this view is against the established one, so we must not pay any attention to it.[3]
Birth ceremonies of Imam Husain (‘a)
The Messenger of Allah (s) personally performed the religious ceremonies of the blessed newborn child and carried out the following rituals:
First: Azan and Iqamah
The Messenger of Allah (s) took the blessed child in his arms and in his right ear recited the Azan and in his left ear recited the Iqamah.[4] And it is mentioned in narrations that: “This ritual protects the newborn child from the accursed Shaitan.”[5]
The first voice to reach the ears of Husain (‘a) was that of his grandfather, the Holy Prophet (s) who was the first to have turned towards God and called the people towards Him and his slogan was: “Allah is the Greatest. There is no god except Allah…”
The Holy Prophet (s) inculcated these words into the soul of his grandson; words, which were the essence of faith and reality of Islam and he imbibed these things into the newborn child and taught him about them. They became a part of his elements and basics of his existence. He became absolutely devoted to these concepts in every aspect of his life. Thus he hastened towards the field of Jihad and sacrificed everything so that this formula of faith may be exalted on the earth and powers of righteousness and goodness may become dominant and signs of apostasy of ignorance that were trying to put out the divine light may be subjugated and destroyed.
Second: Naming
The Holy Prophet (s) named the child ‘Husain’ just as he had named his brother, ‘Hasan’.[6] Historians state that Arabs were not aware of these names during the period of ignorance till the Prophet named his grandsons thus. Rather the Holy
[1] Imtaul Asma, Pg. 187. Usud al-Ghaba 2/18. Ad-Dhariyatut Taahira, Pg. 101
[2] Fathul Bari in the chapter of Virtues of al-Hasan and al-Husain (a.s.) 7/75
[3] Al-Muqna, Pg. 467, At Tahdhib 6/41, Ad Durus 2/8
[4] Kashful Ghumma 2/3, Tohfatul Azhar wa Zilaalul Anhaar
[5] Ali (a.s.) has narrated that the Holy Prophet (s.a.w.s.) said, “For the newborn child you must recite the Azan in his right ear and the Iqamah in his left because it is a protection against the accursed Satan.” And he told Ali (a.s.) to perform this ritual for Hasan and Husain, that is to recite the Azan, the Iqamah, Surah Fatiha, Ayatul Kursi, last verses of Surah Hashr, Surah Ikhlas and Surahs Falaq and Naas. This is mentioned in Daimul Islam 1/148
[6] ar-Riyazun Nazarah
Prophet (s) gave them these names on the basis of divine revelation.[1]
Later this honorable name became synonymous for one who spread knowledge and faith on the earth and his remembrance enveloped all languages of the world and people became devoted to him. So much so that in their view it become a holy slogan for all the high examples and a slogan for every sacrifice that was based on truth and justice.
Statements opposed to facts
Some historical and traditional sources have, in different ways, reported this matter but they are not free of doubtful authenticity. They are as follows:
1 – It is that Hani bin Hani narrated from Ali (‘a) that he said: “When Hasan was born the Messenger of Allah (s) arrived and asked: ‘What have you named my child as?’ I said: ‘I have named him Harb.’ He said: ‘Rather he is Hasan.’ And when Husain was born the Prophet asked: ‘What have you named my son as?’ I said: ‘I have named him Harb.’ He said: ‘Rather he is Husain.’ And when the third child was born the Holy Prophet (s) came and asked: ‘What have you named my son as?’ I told him: ‘Harb.’ He said: ‘Rather he is Mohsin.’”[2]
In our view this report is not correct, because:
A – Since the Ahle Bayt (‘a) were deeply rooted in Islamic culture and absolutely observant of every law that is related to it, they could not name child with a name associated with the Age of Ignorance and was from the signs of backwardness and decadence. More than this, this name Harb was well known as the name of the Progenitor of the Umayyad clan who were the representatives of animosity and oppression against the religion of Islam. Thus how can the Imam name his son as such?
B – The objection of the Holy Prophet (s) from naming his eldest grandson by that name should have restrained the Imam from again giving the same name to his other sons.
C – Mohsin, according to the unanimity of the historians, was not born during the lifetime of the Holy Prophet (s). Rather he was miscarried a few days after the passing away of the Messenger of Allah (s).
The above reasons prove that this narration is nothing more than a false claim and it has no authenticity.
2 – Ahmad bin Hanbal from his chains have narrated from Imam Ali (‘a) that he said: “When Hasan was born to me I named him after my uncle Hamzah and when Husain was born I named him after my brother Ja’far. However the Messenger of
[1] Usud al-Ghaba 2/9, And in Tarikhul Khulafa, Pg. 188, Imran bin Sulaiman has narrated that: Hasan and Husain are two names from the people of Paradise that the Arabs were oblivious off during the Age of Ignorance
[2] Nihayatul Arab 18/213, Al-Istiab 1/384, Tahdhib at-Tahdhib 2/296. Ahmad bin Hanbal, Musnad 1/158
Allah (s) summoned me and told me: ‘The Almighty Allah has commanded me change the names of these two and to name them as Hasan and Husain.’”[1]
This narration is also weak like the previous one because the naming of these two grandsons took place only a short while after their birth according to the widely known historical records and no one has seconded the claim of Ahmad bin Hanbal.
3 – Tibrani has narrated through his chains of narrators from Ali (‘a) that he said: “When Husain was born, I named him after my brother, Ja’far. But the Messenger of Allah (s) called me and told me to name him as ‘Husain’.”[2]
This report is also weak like the previous two narration reports because His Eminence, Amirul Momineen (‘a) did not take precedence in naming the grandson and beloved one of the Prophet over the Prophet himself. It was the Prophet (s) himself who, as is well known, named him as such. The traditions of Ahle Bayt (‘a) are unanimous upon it.
Third: Aqiqa Ceremony
Seven days, after the birth of the grandson of the Prophet (s), His Eminence issued instructions that a sheep be sacrificed in Aqiqa for him and its meat be distributed to the poor people and also ordered that a leg of mutton be given to the midwife[3] and this ritual became a recommended act of Islamic faith.
Fourth: Shaving of the head of Imam Husain (‘a)
In the same way, the Holy Prophet (s) ordered to shave the head of his newborn grandson and in proportion of the hair shaved equivalent weight of silver be distributed among the poor.[4] The weight of it came to be one and a half dirham,[5] on the basis of what has come down in traditional reports. Then his head was anointed with perfume of saffron and other materials. The Prophet (s) prohibited the ritual of applying the blood of the slaughtered animal to the head of the newborn child.[6]
Fifth: Circumcision
The Holy Prophet (s) instructed his Ahle Bayt to have the newborn child circumcised on the seventh day of its birth. The Prophet (s) has recommended
[1] Ahmad bin Hanbal, Musnad, 1/257
[2] Tibrani, Al-Mojamul Kabir, 3/10
[3] Musnad Imam Zaid, Pg.468, Tohfatul Azhaar wa Zilaalul Anhaar. And in the book Dhariatut Tahira, pg. 122. It is narrated from Ayesha that the Holy Prophet (s.a.w.s.) sacrificed a sheep each in Aqiqa ceremony of both Hasan and Husain on the seventh day of their birth and ordered that it be sacrificed in their names and the following be recited at that time: In the name of Allah. O Allah it is for you and towards you this Aqiqa of so and so. This tradition is quoted by Hakim in his Mustadrak (4/237) and said that its narrators are in large number and it is weak since it is well-known among the jurisprudents that it is recommended to slaughter only one sheep for each child.
[4] Ar-Riyadh Nazarah, Tirmidhi, Sahih, Nurul Absar, Pg. 253
[5] Daimul Islam 2/187
[6] Bihar 43/239
circumcision in this young age because it is purest and cleanest for him.[1]
Attention of the Prophet (s) towards Imam Husain (‘a)
The Holy Prophet (s) personally took up the rearing of Imam Husain and gave him a lot of attention and mingled his feelings, emotions and aspirations with that of his own. On the basis of what historians state, he used to place his thumb in the mouth of the child. His Eminence took him in his arms and placed his tongue in his mouth so that the exudation of prophethood may be fed to him in the condition that he used to tell him: “Behold O Husain! Behold O Husain! The Almighty Allah has not accepted for you except what He intended, that is Imamate that shall be for you and your descendants.”[2]
Regarding this Sayyid Tabatabai says:
“They kept him away from water, thirsty. The one whom his grandfather Mustafa gave him his fingers to suck.
Sometimes he gave him his thumb to suck and sometimes his tongue so that his nature may be inculcated into him.
The child whom the Prophet himself reared and after his basic goodness there sprouted out from him branches of righteousness (other Imams).”
The Prophet (s) imbibed in the personality of the newborn his personal virtues and excellence so that he may be an exemplar of greatness and this may continue even after he has passed away, and that he may become his successor in spreading his aims and in defending his principles.
Amulet[3] of the Holy Prophet (s) for Imams Hasan and Husain (‘a)
Among the compassions of the Prophet (s) towards his grandsons was his extreme love of the two and his seeking their protection from every evil and calamity by seeking Allah’s refuge for them, and he used to often do this for them.
Ibn Abbas has narrated that: “The Holy Prophet (s) sought protection of Hasan and Husain as follows: ‘I seek by the perfect words of Allah from all devils and poisonous creatures and from all the envious eyes.’ And he used to say: ‘Ibrahim (‘a) used to invoke protection in this way for his sons, Ismail and Ishaq.’”[4]
Abdur Rahman bin Auf has reported that: “The Messenger of Allah (s) told me: ‘O Abdur Rahman! Do you not want me to teach you the amulet through which
[1] Jawahirul Ahkam, 31/260 It is mentioned therein that the Messenger of Allah (s.a.w.s.) said: Circumcise your male children on the 7th day as it is the purest and cleanest and best for the growth of flesh it is most appropriate and that the earth remains impure by the urine of one who has not been circumcised.
[2] Al-Manaqib 4/50
[3] Amulet (Taweez) literally means to seek refuge or to give in refuge of, to protect someone. It is also used in the meaning of a supplication that is written on a piece of paper and fastened to be neck or the arm for dispelling of evil eye and warding off calamities. (Farhang Ameed)
[4] Zakhairul Uqba, Pg. 134, Mushkilul Athar 4/72
Prophet Ibrahim sought protection of his two sons, Ismail and Ishaq and I do for my two sons, Hasan and Husain…?[1]
Sufficient is Allah as a protector for one who supplicates and there is no place for any archer to shoot an arrow after the command of Allah…’”
This proves the intense love that the Holy Prophet (s) has towards the two Imams and that he feared that evil eyes may strike them; thus he sought their protection through these supplications and amulets.
Appearance of Imam Husain (‘a)
The signs of his grandfather, the Holy Prophet (s) became apparent in the face of Imam Husain (‘a), because in his characteristics he resembled His Eminence and he also had the same morals due to which the Holy Prophet (s) had precedence over the other Prophets.
Muhammad bin Zahhak has described him saying: “The body of Husain resembled that of the Messenger of Allah (s).”[2]
And it is said: “The lower half of his body resembled that of the Holy Prophet’s (s).”[3]
His Eminence, Imam Ali (‘a) said: “One who likes to see the person most closely resembling the Messenger of Allah (s) from neck to the face should look at Hasan. And one who desires to see the person most closely resembling the Messenger of Allah (s) from the neck to the feet, in shape and complexion, should look at Husain bin Ali…”[4]
Signs of Imamate became apparent on the blessed face of His Eminence, and his face was most luminous of the people and it was such that Abu Kabir Hazali says: “When you look at the face it seems to be a flash of lightning.”
Some writers have described the physical appearance of His Eminence as follows:
“He had a fair complexioned face and in whichever dark place he used to sit it was illuminated by the brilliance and elegance.”[5]
Others have said: “He had great elegance and a luminous forehead, his cheeks glowed in the darkness of the night and he was the one most closely resembling the Prophet (s).”[6]
[1] Zakhairul Uqba, Pg. 134
[2] Tibrani, Al-Mojamul Kabir 3/123 from the photocopy of the book in Hazrat Amirul Momineen (a.s.) Public library
[3] Al-Munmaq Fi Akhtar-e-Quraish, pg. 424, Maqrizi, Khatat 2/285 Al-Ifada min Tarikhul Aaimmatus Saada, from the facsimile at Imam Hakim Public Library
[4] Tibrani, Al-Mojamul Kabir 3/98
[5] Al-Ifadah Fil Tarikhul Aimmatus Sadah
[6] Ali Durai Hanafi, Muhaziratul Awail wal Awakhir, Pg.71, and in Masabihus Sunnah 4/187-188 quoted from the Anas that he said: None resembled the Holy Prophet (s.a.w.s.) as Husain bin Ali and regarding Husain he said: He was the most closely resembling one to the Prophet (s.a.w.s.). In Ansabul Ashraf 3/5 it is mentioned that: Husain was the image of the Holy Prophet (s.a.w.s.).
One of his companions, who was also martyred along with him on the day of Ashura, has said as follows describing His Eminence:
“He had the brilliance of the midday sun and the glow of his forehead was like the luminous moon.”
Awe of Imam Husain (‘a)
His Eminence had the qualities of the Prophets. In his awe he resembled his grandfather that people used to humble before him. A mercenary of Ibn Ziyad has said regarding the great awe of the Holy Imam (‘a): “The brilliance and luminosity of his face compelled me to have second thoughts about killing him.”
On the day of Ashura, the strikes of the swords and the wounds of the spears did not conceal the luminosity of his face. He was like a full moon in his elegance and handsomeness. Regarding this Kabi says:
“The wounded one whose elegance the spears could not dissipate and they could not make his freshness fade.
He was a full moon that it changed into a sun at its zenith.
From the time when blood smeared hands put coverings over it.”
When the blessed head of His Eminence came to Ibn Ziyad he remarked, “I have not seen anyone more handsome.”
Anas bin Malik objected to him saying, “But, is it not that he is the one most closely resembling the Holy Prophet (s)?”[1]
When the blessed head was presented to Yazid bin Muawiyah, he was astonished and perplexed by his awe and elegance and he said, “I have indeed never seen such a beautiful face.”
One of those present said, “He was the image of the Messenger of Allah (s).”[2]
Traditional reporters are unanimous that he was just like his grandfather, the Holy Prophet (s), in physical appearance and gestures and in resemblance and qualities he was the image of the Prophet. Such that when Ubaidullah bin Hurr Jofi got the honor of his audience his being was filled with his greatness and awe and remarked, “I have never seen anyone as elegant and attractive as Husain…”
Gestures of the Prophets and signs of the pious became obvious on his face and therefore, the eyes of the audience were filled with his vision and they used to become subservient before him.
Titles of Imam Husain (‘a)
The titles of His Eminence and the lofty qualities that he possessed are as follows:
[1] Balazari, Ansabul Ashraf 3/5, Manuscript at the Amirul Momineen (a.s.) Public Library
[2] Balazari, Ansabul Ashraf 3/5
1. Martyr (Shaheed), 2. Pure (Tayyib), 3. Chief of the youths of Paradise, 4. Grandson[1]
According to a saying of the Holy Prophet (s): “Husain is my grandson from among the grandsons.”[2]
5. The Rightly guided one (Rashid), 6. Wafi (Loyal), 7. Blessed (Mubarak), 8. Follower of Allah’s will (At Taabe le marzillah)[3], 9. (Ad-Daleel Alaa Zaatullah) Proof for the True entity, 10. Most Purified (Mutahhar), 11. Birr (Righteous), 12. Ahadul Kazmain (one of those who swallowed the Anger)[4]
Patronymic of Imam Husain (‘a)
The patronymic of His Eminence was Abu Abdillah[5] and numerous historians have stated that he had no other patronymic.[6] And it is said that his patronymic was Abu Ali[7] and after his martyrdom people gave him the patronymic of Abu Shuhada[8] and Abul Ahrar[9].
Inscription on the Ring stone of Imam Husain (‘a)
His Eminence wore two finger rings. One of them was set with cornelian having the inscription: “Surely Allah attains His purpose.”[10] And the other ring was the same that was looted from him on the day he was martyred. Upon it was inscribed: “There is no God except Allah, prepare to meet Allah.” And it is related that: “Anyone who wears such a ring would be safe from Satan.”[11]
Use of Perfume
His Eminence liked perfumes very much and in journey or at home, musk was never distant from him and his assemblies were made fragrant by incense of aloe-wood.[12]
Residence
The first house where he resided with his parents was next to Ayesha’s quarters and a door of the Masjid opened into the house of Fatima.[13]
[1] Tohfatul Azhar wa Zilalul Anhar
[2] Bustani, Dariatul Ma’rif 7/47
[3] Nurul Absar, Pg. 256, Jauhratul Kalam Fi Saadaatul A’laam, Pg. 116
[4] Dalailul Aimmah, Pg. 73
[5] Al-Irshad, P. 198
[6] Al Fusulul Muhimma, Pg. 170, Nurul Absar, Pg. 253
[7] Al Manaqib 4/78, Ansabul Ashraf, Vol.1
[8] Father of the Martyrs
[9] Father of Freemen
[10] In Nurul Absar, Pg. 253 it is mentioned that the inscription on his ring was: For every Term there is an appointment. (Surah Ra’ad 13:38)
[11] Dalailul Aimmah, Pg. 73
[12] Raihana-i-Rasool, Pg. 38
[13] Wafa al-Wafa
Upbringing and Training
As the grandson and the beloved of the Prophet (s), Imam Husain had in him all the elements of a good upbringing that no one else was bestowed with such things and he gained from its essence and quiddity. These elements of His Eminence prepared him for the leadership of the community and responsibilities of prophethood of Islam in every aspect and manner and it bestowed him with unlimited spiritual powers from a deep faith in Allah and steadfastness in patience in difficulties and calamities, such that no living man possessed the ability to bear them.
Factors that contributed to the lofty training of His Eminence and that greatly influenced the greatest riches of thoughts and reformation were as follows:
Heritage
Heritage is explained to be an expression from the similarity of the branch with the root and it is not limited to apparent similarities. Rather it also includes personal qualities and natural make up in such a way that scholars of inheritance have explained clearly saying: “The fact is clear in every living entity, because the seed of cotton yields cotton and the seed of flower gives a flower and another thing is that the branch resembles the roots and is similar in the qualities to the roots.
Mandel says: “Most characteristics are transferred from one or both progenitors to the offspring without any change.”
Hurley explains this phenomenon in the following words: “No quality is there for any human part of the body but that it reflects environment or heredity, because the system of heredity appoints the limits of possibility and this proves that all the possibilities from them will really come to pass. From this aspect of heredity, the make up of man is nothing except that it is related to environment.”
This means that all physical and personal characteristics present in a human being are mostly based on his heredity and environment that serves to bring out the qualities present in him. On the basis of this, according to experimental research, experts of heredity have proved that environment is only a helper in what one has received in heredity.
In any case, experts of heredity, without any doubt, have emphasized that sons and nephews inherit most of their physical and psychological characteristics from their ancestors and these things are transferred to them without any voluntary effort or choice. Dr. Alexis Carrel has explained this in his writings thus:
“The time moves forward in the same way as in branches it goes ahead as far as the limits of his body and the limits of time are not deeper or steadfast than the limits of its spread because it is related to the past and future. In spite of this his essence does not go beyond the present and the individuality as we know, comes into being when the sperm enters the ovule. However the factors of the being (the personality) have been created before it and they are spread right up to our parents and ancestors and are found in their bodies because we are born from the cellule of our
parents, that without division, stops in the past age and we are carrying little parts of innumerable bodies of our ancestors and qualities and defects and whatever we have are the same that were more or less with our ancestors.”[1]
Islam, before others has exposed this reality when it emphasized thorough investigation and proper inquiry before establishment of marital ties because all psychological, physical and spiritual elements of the offspring depend upon both the parents. It is also mentioned in traditions that: “Select the best repository of your sperm as it is going to be the source of your descendants.”
The Holy Quran has informed about the most important characteristics that are transferred through heredity as follows:
“My Lord! Leave not upon the land any dweller from among the unbelievers: For surely if thou leave them they will lead astray thy servants and will not beget any but immoral, ungrateful (children).”[2]
This verse clearly proves the transference of disbelief and apostasy through heredity. Books of traditions are replete with reports of narrations of the Imams of Ahle Bayt (‘a) regarding the factuality of heredity and its principles and their great significance on the behavior of man and his natural make-up.
In the light of the fact that personal qualities are never based on anything but heredity we can say for sure that the grandson of the Prophet (s) had received as heredity, the moral and psychological qualities and spiritual make up from his grandfather, His Eminence, the Holy Prophet (s). The same qualities that had accorded him precedence over all the other divine prophets. Numerous traditions state that the Imams, Hasan and Husain inherited physical characteristics from their grandfather, the Holy Prophet (s). It is also narrated from His Eminence, Ali (‘a) that he said: “Anyone who likes to see the person most closely resembling the Messenger of Allah (s) between the neck and hair should glance at Hasan and anyone who prefers to view the person most closely resembling the Messenger of Allah (s) between the neck and feet, in make up and complexion, should look at Husain.”[3]
It has also come in traditions that Imam Husain (‘a) resembled the Prophet from his navel to the feet.[4] Just as he had inherited the outward appearance from the grandfather in the same way he had also inherited from him other qualities and special characteristics.
[1] Nizam Tarbiyati Dar Islam, pg.61-62
[2] Surah Nuh 71:26-27
[3] Tibrani, Al-Mojam al Kabir 3/97, from written manuscript of Allamah Sayyid Aziz Tabatabai.
[4] Al-Munmaq Fi Akhbar-i-Quraish, Pg.424
Family
The Family[1] is an important factor in formation of society and the shaper of the child’s personality and it inculcates in him habits that remain with him for the rest of his life because the family is the first seed for the formation of individual progress and social behavior. The factor of training is most influential in formation of balance in interpersonal behavior. The child learns the language from them and acquires values and social practices.
At that time the children of a family based on good social behavior obtain the best values and balanced life, while in their house, things like comfort, love, mental peace, no anger and dislike are dominant. But if the family does not care for these things, the children are afflicted with serious mental and spiritual maladies that create more difficulties and worries for them. It is proved by the view of psychology that the most serious problems of personal dilemmas are rooted in early childhood, specially the child’s relationship with his or her parents.[2]
In the same way, one of the most important duties of the family is to pay attention towards the training of children, because it itself is responsible for acceptance of social behavior so that the child gains information about the culture and its principles in such a way that he actively takes part in relation to other organs of society in his life.
According to scholars of training the most important functions of the family are as follows:
A – To prepare the children in a decent atmosphere so that they may have their biological and psychological needs fulfilled.
B – To prepare them for participation in social life and recognizing its values and habits.
C – To provide them with comfort, security and support.
D – To provide means for making possible their existence and entry into society.[3]
E – Their moral, spiritual and religious training.[4]
In the light of modern researches connected with the science of family and ethics we can say with certainty that Imam Husain (‘a) had been the recipient of the very best family training and the highest values of a good family life because the family in which he was brought up was the best family under the dome of the sky. Therefore, Imam Husain (‘a) was brought up under the shade of this family and he obtained his nature and manners through them. Now we shall briefly delineate the major points of incomparable training that Imam Husain (‘a) received from the family of prophethood.
[1] According to scholars of social science, family is a social relationship that is brought into existence through the husband-wife and their children and it includes the grandparents and grandsons. (Ilmul Ijtima, Pg.92)
[2] Bimari hai Rawani wa Aqli, Pg. b
[3] Nizam-e-Tarbiyati Dar Islam, Pg. 81
[4] Nizam Khanwadeh Dar Islam, Pg.25
The Prophet’s Training
The Holy Prophet (s) personally took up the responsibility of training his grandson and beloved child. He presented to him his personal merits and virtues and brought him up with his values and principles so that he may become like His Eminence.
Narrators have stated that: “His Eminence used to be very attentive and caring towards Imam Husain (‘a) and most of the time he used to keep him with himself and imbibe him with his own good qualities and lofty manners. He used to demonstrate before him his exemplary behavior. In his early childhood he taught him the Surah Tawheed.”[1]
Once some dates of Sadaqah were presented to the Holy Prophet (s) and Imam Husain (‘a) took up a piece and placed it in his mouth. However, the Messenger of Allah (s) took it out from his mouth and asked: “Sadaqah is not lawful for us.”[2]
In this manner, His Eminence inculcated the habit of restraining in his childhood and taught him that he must never partake of anything that is unlawful for him and it is natural, according to new medical researches, that what a child eats affects his memory, understanding and behavior as it halts his behavioral development and in him develop negative qualities like hard-heartedness, rebellion and impatience with others. Islam has paid deep attention to this aspect and therefore considered it necessary to keep the child away from unlawful food.[3]
Therefore it was but natural for the Holy Prophet of Islam to keep away Imam Husain (‘a) from eatables unlawful for the Ahle Bayt (‘a) since it was the most import part of his training and a significant factor of his physical and spiritual development. We shall present more traditions on this subject at appropriate occasions.
Imam Amirul Momineen’s (‘a) Training
However, His Eminence Imam Ali (‘a) is himself is the foremost trainer of good moral behavior and ethics and he brought up his Imam Husain (‘a) with the best training and upbringing. He inculcated in him wisdom and imbibed him with chastity and purity and demonstrated practically to him, good manners and morals and ingested into him enthusiastic spirituality and made him inclined towards those virtues so that he may create a good and correct path for himself.
His Eminence, Imam Ali (‘a) in his bequest to his sons spoke of invaluable points on the subject of morality; such that his statements stand out prominently as the final word in acquiring good morals and eternal success. It contains all the rules of social behavior and everything that man is in need of. It is the masterpiece of Islamic teachings, as it becomes cause of moderation and manners.
His Eminence said, “O my son! I advise you to fear Allah, the Mighty and the
[1] Yaqubi, Tarikh, 2/246
[2] Imam Ahmad, Musnad, 1/201
[3] Nizam Tarbyati Dar Islam, Pg. 99
Sublime in concealed and open matters and I make bequest to you to observe truth in happiness[1], thrift in wealth and poverty, justice with friend and enemy, work in happiness and sadness and satisfaction from the Almighty Allah in hard times and prosperity.
O son, no hardship is bad after which there is Paradise and no goodness is good after which there is Fire (of Hell) and every bounty is less than Paradise and nothing and every calamity is lesser than the Fire of Hell; it is salvation.
Know that, O my son. One who is aware of his own faults, he does not find fault of others. And one who is satisfied with the fate of Almighty, he is not distraught with what he loses. And one who exposes others, his own defects shall be exposed. And one who ignores his own sins, he regards the sins of others great. And one who puts himself into hardship of useless actions stumbles (suffers). And one that throws himself into the sea, drowns. One who follows his own opinion becomes deviated. And one who considers himself needless of his own intellect, commits mistakes. And one who is arrogant to the people is degraded. One who behaves with them in foolish manner is abused. And one who sits in a bad place is put to blame. And one who cultivates the company of scholars gains honor. And one who jokes too much is not considered serious. And one who keeps aloof remains safe. One who leaves off the sensual desires gains independence. And one who leaves jealousy, gains the love of people.
O my son! The respect of the believer is in his needlessness of the people. And contentment is unending wealth. One who remembers death too much remains content with little of the world and one who comes to know that his word is considered as his action, he becomes a man of few words, except where it is beneficial for him. Surprising that one who fears the punishment and is hopeful of rewards but he does not act. Remembrance is effulgence and forgetfulness (carelessness) is darkness and ignorance is misguidance and fortunate is one who takes lesson from others. Manners are the best inheritance and good behavior is the best companion.
O my son. There is no bounty and progress for the one who cuts off relations and he shall not remain needless of sinfulness…
O my son! Salvation is made of ten parts. Nine parts of it are in silence but except that one remembers God and one of it is leaving off company of fools. One who decorates his gatherings with disobedience of God, receives humiliation and one who seeks knowledge becomes intelligent.
O my son! The beginning of knowledge is moderation and its calamity is concealing it. And from the treasure of faith is patience in calamities. Chastity is the embellishment of poverty and thankfulness is the embellishment of wealth. One who does a thing too much is recognized by it. One who speaks too much, makes too many mistakes and one who makes too many mistakes reduces his
[1] In another version it is mentioned: ‘in pleasure and anger.’
shame and one in whom shame is reduced his abstemiousness reduces and one in whom abstemiousness reduces his heart becomes dead and whosever’s heart dies he shall enter the Fire.
O my son! Do not make any sinner hopeless because many a times it had been such that someone continued to sin but his ultimate end was good. And many a times it had been that people performed many good deeds but in their last days they destroyed them and went to Fire (of Hell). One who gets the end of the matter, it becomes easy for him.
O my son! Too much of meeting gives rise to boredom and dislike. (Familiarity breeds contempt).
O my son! Satisfaction before knowledge is opposed to farsightedness. Self worship is the proof of weakness of ones intellect.
O my son! How often it had been that a glance creates regret and many a times a word becomes cause of a bounty. No status is higher than Islam, no gift is higher than piety, and no refuge is more satisfactory than abstemiousness and no intercessor is better than repentance. No dress is more beautiful than salvation and no wealth is more effective in removing poverty than satisfaction while possessing power. One who makes efforts to get only as much as he needs, he has made haste in gaining his comfort and he has tried to maintain his reputation. Greed is the key of sorrow, vehicle of hardship and cause of falling into sins. Evil deeds bring bad traits and defects. And for training of self it is sufficient that one pays attention to that which one does not like for others and it is for your brother just as it is for your own self. And one who without any thought and consideration makes himself subject to hardships; he has really put himself into sudden difficulties.
Thoughtfulness and consideration before initiating anything will keep you safe from regret. And one who carefully analyses the actions and studies them fully recognizes the points of mistakes. Patience is a shield against poverty. Opposition of the self creates perfection in oneself. Hours eat up the age (reduce it). Your Lord is the best of the rulers for the oppressors and He is cognizant of the hidden and keeps an eye on the inside (hidden). The worst provision for the Day of Judgment is oppression on people, his throat will burst at every gulp of water and every morsel of food shall get stuck in his throat. No bounty shall he receive except after separating from another bounty. How near is comfort with exhaustion, and poverty with bounty, and death with life, thus blessed is the one who has made special for Allah, the knowledge and action, love and hatred, taking and leaving, speaking and keeping quiet. And congratulations to the scholar who is aware and refrains from sins and acts and makes efforts, and is fearful of destruction and loss. Thus he is prepared and ready. If he is asked, he replies clearly and if he is released he remains silent. His speech should be correct and his silence should be due to the inability to reply. Woe, and all woe on the one who is disappointed, degraded and sinful. And what he does not like for others he considers it good for himself. One who has softness in his speech his love becomes incumbent. One who does not
have shame and generosity; his death is better than his life. Generosity of a person is not perfected till it is not important for him that which of his two dresses he should wear and which of his two eatables he should eat.”[1]
This will is full of moral teachings and points of character building. It teaches all the good ethics and invites towards piety as these are the fundamentals of self building and keeping the self safe from sins and it shows the true path which is indicated by guidance and rightfulness.
Her Eminence, Fatima’s (‘a) Training to Imam Husain (‘a)
The chief of the ladies decided to train her son and she molded him into her love and kindness so that he may develop a stable character and understanding. In the same way she inculcated in him Islamic manners so that he may develop a habit of steadfastness and the right path.
Alaili says: “Among the reports about Imam Husain (‘a) that have reached us, it is mentioned that his mother made elaborate arrangements for his training so that examples of Islamic thoughts may become firm in his personality. It would not be wrong to assure that the Holy Prophet (s) also provided the same training in childhood, which is the time when a child perceives a feeling of stability.”
Her Eminence Fatima (‘a) perfected in him correct thinking and general love and accorded him with lofty virtues and morals so that it may become a part of him and the center of his attention may be Allah as everything is included in this.
In this way a child puts into practice his limited circle of childhood and only keeps in his view its mother and he does not see anyone besides her. His mother demonstrated to him an unlimited circle where the divine thought was made the center of attention and made it the standard of morals and behavior. Thus his self became wide so that he may include the world into his good behavior and he may present a lofty example to lead people towards the path of goodness…[2]
Imam Husain (‘a) was bred out brought up in the atmosphere of that great family whose equal the history of humanity cannot trace in faith and guidance. Thus His Eminence was brought up under the shade and among this family and became to be an incomparable example for human thoughts and became the most prominent Muslim leader.
Environment
Experts of training and psychology are unanimous that environment is one of the most important factors that shape the child’s personality and it forms inclinations and habits in the child and they all depend on the environment. And responsibility in every way for decadence and backwardness in the training values returns to it, in the same way the effect of environment and lack of family problems have a profound effect on our behavior and that of our children.
[1] Al-Ijaaz wal Ijaaz Pg. 33
[2] Imam Husain (a.s.), Pg. 289
UNICCO, the international organization for children has surveyed the unnatural effects on the child’s nature and the research conducted by a number of experts in this regard presented the following results:
“Without any doubt, environment is proved to have a profound effect on the child and then the family that has come into being, if it is based on love and affection it would be the first step that shapes the good nature of the child. The child would, in the future, base his social relationships on his family upbringing and in case if the child’s personality is a prey to unfavorable attitude of the parents, he would not be able to have social acceptance…”[1]
A stable environment and absence of family problems are the basis for formation of a good personality of the child and the development of a good life for him and it would be able to remove worries from him. Psychologists believe that instability of environment and its difficulties cause the child to feel that he is spending a life in a defective world filled with deceit, misappropriation and greed, and that he is a powerless creature, not any match to this powerful world…[2]
Islam has been attentive to the problems of environment in a positive manner and has spent all means and capabilities for its reformation and more than anything else it has kept this matter in view so that the highest values of truth, justice and equity be dominant and factors of obedience and backwardness like injustice oppression and deceit are destroyed and the environment may become a safe place and away from problems and difficulties so that it could present the best and most useful people to the community; such humans that compete in performance of righteous deeds, charitable acts and reformation.
The Islamic Environment has nurtured great, famous, incomparable personalities from the reformers who were the best of the people that humanity has itself witnessed them in all its stages of history. Like our Master, His Eminence, Imam Amirul Momineen (‘a), Ammar bin Yasir, Abu Zar and others like them who strengthened social justice in Islam.
Imam Husain (‘a) was brought up in the illuminated Islamic environment that the rays of its light affected it and he established the civilization and made the communities of the world and guided them on this path; and powers that cause decadence and backwardness be destroyed. The great environment which has come into being from the sources of justice and he benefited from it and also benefited the needy generations by it.
While yet in his childhood, Imam Husain (‘a) had understood how the Islamic environment was capable of founding a society based on justice and love and how it aims to make itself strong and stable by spreading its principles and its aims of creating love and righteousness among the people.
[1] Effect of family and society on children below 13 years. Unesco, Pg. 35
[2] Shakl Geeri Shakhsiyat, Pg. 22
These were some of the means of training provided for Imam Husain (‘a). The means that bestowed His Eminence preparedness so that he may become a lofty example of his grandfather, His Eminence, the Holy Prophet (s) and in the call towards truth and dignity he should be equal to him.
In the Shade of Quran and Sunnah
Islam has paid special attention to Imam Husain (‘a) in Quran and Sunnah (sayings of the Prophet) and has endowed special kindness and made elaborate arrangements with regard to him. This is so because His Eminence is one of the highest centers of leadership. That if anyone looks upon this world of existence he would see him shining brilliantly before it; he has accorded success to the affairs of human beings and has led them on the path of righteousness and the correct way.
Islam has spoken of Imam Husain (‘a) with absolute respect and honor and along with him also paid attention to his parents and brother and exalted their remembrance and emphasized their emulation and advised following them and took the oath of the community that it must not deviate from their path. In all aspects it must never try to get precedence over them. Here we shall present in brief whatever is mentioned about him in Quran and traditions.
Under the shade of Quran
Quran is the great of book of Allah; such that falsehood can neither approach it from before nor from behind it. It has declared the merits of Imam Husain (‘a) under the reference of Ahle Bayt (‘a). His Eminence, in presence of Quran, is not needy of the praise of praisers and acclaim of the acclaimers. The following are some verses of Holy Quran that mention about Imam Husain (‘a):
Verse of Purification
The Almighty Allah says:
Allah only desires to keep away impurities from you O People of the House and purify you with a thorough purification.[1]
We feel compelled to dwell more at this juncture and have a detailed discussion on this verse:
A – Who are the “Ahle Bayt” (People of the House)?
Commentators of Quran and reliable tradition scholars[2] are unanimous that the
[1] Surah Ahzab 33:33
[2] Fakhruddin Razi, Tafsir Kabir 25/209. Nishapuri in the exegesis of Surah Ahzab. Muslim, Sahih 4/1883. On what is revealed from the Quran on Ahle Bayt, Pg. 71. From photo copied manuscripts at Imam Hakim Library in the Mustansiriya Collection, Year 666 A.H., written by Husain bin Hakim Hibri. Al-Khasais al-Kubra 2/ 464. Ar-Riyadh an-Nazarah. Khasais an-Nasai 2/ 152. Nasai, Pg. 34 & 35. Ibne Jurair, Tafsir 22/5. Ahmad bin Hanbal, Musnad 4/107. Baihaqi, Sunan 2149 & 152. Nasai, Sunan, 2/150. Mushkilul Athar 1/334 Jalaluddin Suyuti in Durre Manthur 5/199 has narrated more than 20 narrations from different channels that indicate that this verse was only about Ahle Bayt (a.s.) and Ibne Jurair in his Tafsir has presented 50 reports from different chains saying that this verse is only with regard to Ahle Bayt (a.s.).
Ahle Bayt (‘a) are these only five persons of the Blanket (Kisa) that include: The Leader of the Universe, His Eminence, the Holy Prophet (s) and the brother of His Eminence, who is the self of His Eminence; that is Master of the Believers (‘a), and the pure part of his body, an image of Maryam daughter of Imran, leader of women, Her Eminence, Fatima Zahra (‘a), who was such that her pleasure was like pleasure of Allah and her anger equivalent to Allah’s anger. After that were the two beloved ones of His Eminence, the Holy Prophet (s), the two grandsons of His Eminence, that is Hasan and Husain, chiefs of the youths of Paradise and no companion or any other person is included in this verse with them. The following traditions prove this distinction:
Firstly: Umme Salma says: “This verse was revealed in my house while Fatima, Ali, Hasan, and Husain (‘a) were present. The Holy Prophet (s) spread his cloak on them and said: ‘These are the members of my family. (O Allah!) Remove uncleanness from them and make them pure’, and he repeated this statement. Umme Salma heard and saw this and then said, ‘Am I with you?’ She held the blanket that she may enter therein. The Prophet pulled away the sheet from her and said: ‘You are on the good.’ This tradition is related in Sihah books on a large scale (Tawatur).[1] This narration of Umme Salma clearly proves the special status of Ahle Bayt (‘a) in this verse and their precedence over all other people in this matter. It shows that only these five persons are meant in this verse. This verse denotes only these five personages.
Secondly: The Holy Prophet (s) took every opportunity to declare the sole precedence of Ahle Bayt (‘a) as beneficiaries of this verse. Ibn Abbas has narrated that: ‘I noticed for seven months that the Holy Prophet (s) went to the door of Ali’s house everyday when it was time for prayers and used to say: ‘Peace and blessings be upon you! O People of the Prophet’s House! Allah intends but to remove all sorts of uncleanness and blemish from you and to purify you with a thorough purification.’ And he repeated this act five times a day.’[2]
Anas bin Malik narrates that for a period of six months the Holy Prophet (s) used to pass by the door of Fatima (‘a) when he came out for morning prayers and say: ‘O People of the House, it is time for prayers’, and then added: ‘O People of the Prophet’s House! Allah intends but to remove all sorts of uncleanness and blemish from you and to purify you with a thorough purification.’[3]
Abu Barza has narrated that: ‘I performed my prayers with the Holy Prophet (s) for seven months.
As and when he left his house, he went to the house of Fatima (‘a) and used to say:
[1] Hakim, Mustadrak 2/416, Usud al-Ghaba 5/ 521
[2] Ad-Durre Manthur 5/199
[3] Majma-az-Zawaid 9/169, Ansaab al-Ashraaf 2/104, Zakhair al-Uqbah pg. 24
‘Peace be upon you! O People of the Prophet’s House! Allah intends but to remove all sorts of uncleanness and blemish from you and to purify you with a thorough purification.’[1]
The Holy Prophet (s) emphasized that the connotation of this verse is restricted to his Ahle Bayt (‘a) and considered them different from others so that they may guide the community and made it compulsory for them to accept their leadership.
Thirdly: The Holy Progeny has used the specialization of this verse for themselves as their argument for their superiority as mentioned in a sermon of Imam Hasan Mujtaba (‘a): “I belong to the family upon whom Jibraeel used to descend and from there ascend to heavens. I belong to the family from whom Allah has removed all impurities and made them pure.”[2]
Numerous traditions (widely narrated) from the channels of Progeny of Muhammad (s) have specified the restricted implication of this verse to only these five personages and they also announce the exclusion of all other family members of the Holy Prophet (s).
B – Exclusion of the Prophet’s wives in the verse of Purification
The wives of the Prophet (s) have no share in this verse, because they have been excluded from it by subjectively as well as legally according to scholars of the Principles of Jurisprudence. By way of proof we present below some points of discussion:
1 – “Ahl” (Family), according to dictionary denotes the family of man and his relatives[3] and it does not include the wife. This meaning has been emphasized by Zaid bin Arqam when he was asked regarding the family of the Prophet that whether the wives of the Prophet are included in it. He rejected this view and said: “No, by Allah! The wife stays with the husband for a limited period, after that he divorces her and she returns to her father and her clan…His Ahle Bayt are his original relatives, such that after him Sadaqah (alms) has become unlawful for them.”
2 – If we accept that “Family” includes the wife and it refers to her[4] we would be compelled to consider it restricted to them on the basis of the previously quoted traditions because it has reached up to the limits of Tawatur in wordings and by meanings.
C – False Claims of Akrama and Maqatil
A group supporting the Bani Umayyads and claimants of exclusion has tried to take away the verse away from the Holy Progeny and apply it to the wives of the Prophet and in this matter they have used the preceding verses. Among these are persons like Akrama and Maqatil bin Sulaiman.
[1] Zakhair al-Uqbah Pg.24
[2] Hakim, Mustadrak, 3/172
[3] Qamus Muhit 1/331, Aqrabul Mawarid
[4] Ibne Kathir, Tafsir, 2/302, Muslim, Sahih 4/1873
Akrama was the most inimical person towards the folks of the Blanket and he openly declared it in the market place.[1] His audacity reached such a stage that he claimed: “I can participate in imprecation contest with anyone who does not accept that this verse was revealed for the wives of the Prophet.”[2]
It is obvious that this open challenge of his is a clear proof of his animosity towards the Holy Progeny, which has the same position as that of Quran itself. Here it is necessary to study some matters related to Akrama and Maqatil so that their view regarding their claim becomes clear.
Offspring of Prophethood "Part 2"
Akrama in Mizanul Etedal
Akrama, the Berber, is Abu Abdillah Madani who was originally a Berber and was initially the slave of Haseen bin Abil Hurr Anbari. Then he presented him to Ibn Abbas, when he became the governor of Basra under the orders of His Eminence, Amirul Momineen (‘a). He remained under his service till the passing away of Abdullah bin Abbas. After that Ali bin Abdullah sold him and then later bought him back.[1] He had changed his beliefs and had a doubtful character because his biographers have written about him as follows:
1 – He was from the Khawarij (renegades).[2] He stood at the gate of the Masjid and said there were none except disbelievers inside it[3] because the Khawarij believed all Muslims to have become apostates. As for his position with regard to His Eminence, Amirul Momineen (‘a) he is well-known for his malice and animosity towards Ahle Bayt (‘a).
2 – He was famous for lying and he had no qualms about lying and he is well-known for this because it is narrated from Ibn Musayyib that he told his slave, Burd: “Do not attribute falsehood to me like Akrama did to Ibn Abbas.”[4]
It is narrated from Uthman bin Marrah that he said to Qasim: “Akrama had told Ibn Abbas such a thing about us.” So Qasim said: “O my nephew! Akrama is a liar. He says a thing in the morning and opposes it in the evening.”[5]
Due to his being convicted of lying, none of the reports narrated by him is reliable because lying is an important factor that makes the narrator unreliable.
3 – He was a sinner and he used to listen to music, he played dice, he was careless about prayer and was of deflective intellect.[6]
4 – The Muslims abandoned him and became aloof from him. One day he and
[1] Tahdhib at Tahdhib, 7/263
[2] Mizanul Etedal, 3/95, Tabaqat al-Quraa, 1/15, Ibne Sa’ad, Tabaqat 5/216
[3] Mizanul Etedal, 3/95
[4] Mizanul Etedal 3/96
[5] Mojamul Udba
[6] Tahdhibut Tahdhib 7/263
Kathir Uzza died. People attended the funeral of Kathir but none took part in the funeral of Akrama.[1]
In presence of such testimonies against him how could one rely on the narrations of Akrama? Bukhari has relied on him though Muslim avoided him.[2] Bukhari says: “There is none among our companions (tradition scholars) but that he or she is needful of Akrama.”[3] It is surprising Bukhari relies on Akrama as well as those who like him, whose faith he doubts but he abstains from traditions of the Holy Progeny who are equals to the Holy Quran.
Maqatil bin Sulaiman
Maqatil bin Sulaiman bin Bashir Azadi Khorasani like his friend Akrama was having a weak faith and biographers have mentioned this about him thus:
1 – He was a false reporter. Nasai says: “Maqatil reported false statements”[4] and Waki has also said: “And Ishaq Ibrahim Hanzali says: ‘Khorasan has produced three characters unequalled in lying and innovation. They are Jaham, Maqatil and Umar bin Sabah.’”
And Kharijah bin Musab said: “In our view Jaham and Maqatil are two sinners and transgressors.”[5] Thus due to his proven falsehood it is not correct to trust his reports and his tradition is of no value in proving anything.
2 – He was having doubts in faith and had belief of Tashbih.[6] Ibn Hayyan says: “Maqatil obtained the knowledge of Quran through Jews and Christians according to what their books taught. He used to compare the Almighty Allah to created things and creatures and he resorted to falsehood in narrating traditions.”[7]
Some pious people considered shedding his blood lawful.
Kharijah says: “I do not consider lawful shedding blood of Jews and Zimmis[8] but if I gain dominance over Maqatil bin Sulaiman and none sees us, I would kill him.”[9]
3 – Maqatil was well known for his animosity and hatred towards Amirul Momineen (‘a) and he always associated the merits of Imam (‘a) to other characters. It is related from Imam (‘a) that he said: “Ask me before you are deprived of me.” Maqatil also tried to be like this and he claimed that he could provide information of all that is between the sky and the depths of the earth. So a
[1] Tahdhibut Tahdhib 7/271
[2] Mizanul Etedal 3/93
[3] Tahdhibut Tahdhib 7/271
[4] Mizanul Etedal 4/173
[5] Tahdhibut Tahdhib 10/281
[6] Comparison of Allah with other things
[7] Tahdhibut Tahdhib Pg.284, Mizanul Etedal 4/175
[8] Non-Muslim protected people
[9] Tahdhibut Tahdhib, Pg.281
person stood up and asked him to inform about the dwelling of the ant. But he failed to reply to this query.”[1]
Again at another time he claimed: “Ask me whatever you want regarding whatever is between the sky and the depths of the earth.” A person stood up and asked: “Who shaved Adam’s head when he performed Hajj?” Maqatil was dumb founded and he could not offer any reply.[2]
The above reports indicate his false notions and that is none of his traditions are worthy of being trusted.
Weak arguments of Akrama and Maqatil
Akrama and Maqatil have argued from the preceding words of the verse that it is revealed about the wives of the Prophet (s) and the Ahle Bayt (‘a) are not included in it.
Imam Sharafuddin has refuted these notions in a topic-by-topic manner. He says: “We have some reasons to refute this view:
Firstly: It is a personal opinion against clear texts and widely related traditions.
Secondly: If this verse had been restricted to the wives as they claim, the address would have been to females and the Almighty Allah would have used feminine pronouns and said: Ankunna and Yutahara-rakunna (instead of Ankum and Yutaharakum), as seen in other verses. The use of masculine pronouns in this verse proves their argument wrong.
Thirdly: An eloquence discourse includes interjections and objections and it denotes that a sentence of some other topic is included in the systematic order as the statement of the Almighty Allah in the incident of Aziz to his wife, when he tells her:
“…Surely it is a guile of you women; surely your guile is great: O Yusuf! Turn aside from this; and (o my wife)! Ask forgiveness for your fault…”[3]
In the above statements the words: “O Yusuf! Turn aside from this…”is an interjection, as we see.
And in the same way is the remark of Almighty Allah:
“Surely the Kings, when they enter a town, ruin it and make the noblest of its people to be low, and thus they (always) do; And surely I am going to send a present to them, and shall wait to see what (answers) do the messengers bring back.”[4]
In this verse the words: “and thus they (always) do” is an interjection from the Almighty in between the statement of Bilquis.
[1] Tahdhibut Tahdhib, Pg.283
[2] Wafayatul Ayan
[3] Surah Yusuf 10:28.29
[4] Surah Naml 27:34-35
In the same way is the statement of the Mighty Lord:
“But nay! I swear by the falling of stars; and most surely it is a very great oath if you only knew; most surely it is an honored Quran…”[1]
In the above discourse the words Allah intends actually to say: “But nay! I swear by the falling of stars; most surely it is an honored Quran.”
But what is between the above two verses is by way of digression and inter alia to the statement. This technique is found in many instances in the Quran in traditions, in the discourses of Arabs and others from the preachers.
The verse of purification is also of this same category. It is a digression contained within a discourse mainly about the wives of the Holy Prophet (s). Through this it has become restricted Allah is not issuing any commands, prohibitions and advices to them but it is due to the regard the Almighty Allah has for the Holy Five. It may not be that (even though it be through the wives of the Prophet) any sort of evil may reach them or that hypocrites may gain some way (even if it be through the wives of the Prophet), and if in this way there had been no generality, that valuable point would not have been achieved. That is the eloquence of the Wise Lord had reached to its depths and it has made it clear and perfect in such a way that it should not remain concealed.[2]
The view of Imam Sharafuddin is a stable and strong view that has rejected the wrong interpretations and destroyed the claims of the opponents and through it he completed the argument over them.
The Proof of the Verse of Purification on Infallibility
This verse clearly proves the infallibility of the Five Personages because the Almighty Allah has removed all impurities from them (that is sins) and purified them in a way it befits and this is, in fact, the meaning of infallibility.
The verse contains the word “Innama” (only) in its heart to emphasize this fact of restriction and the letter L (Laam) is added to it, as also the repetition of the word “purification”. All this is according to the construction of the sentence. It conveys limitation of the meaning. In this matter the intention of Almighty God is a Takweeni[3] intention; that it is not possible to go back on this: “His command, when He intends anything, is only to say to it: Be, so it is.”[4]
Imam Sharafuddin says: “This verse proves the necessity of Imamate for Amirul Momineen (‘a) because His Eminence claimed the Caliphate for himself and Imams Hasan and Husain and Fatima also claimed it for him and they were not given to making false statements, because lying is a sin which the Almighty Allah
[1] Surah Waqiah 56:75–77
[2] Al-Kalimatul Ghurra Fi Tafzeeluz Zahra, Pg. 196-197
[3] Fixed destiny
[4] Surah Yasin 36:82
has kept away from them and purified them with a perfect purification.”[1]
The Verse of Love
The Almighty Allah has made the love of Ahle Bayt (‘a) compulsory on the Muslims. Allah says: “I do not ask of you any reward for it but love for my near relatives; and whoever earns good, we give him more of good therein; surely Allah is forgiving, grateful.”[2]
The majority of the Muslims are of the opinion that the word ‘qurba’ (relatives) refers to these same personages: Ali, Fatima and their two sons, Hasan and Husain and the ‘earning of good’ implies the earning of divine rewards for their love and regard. Some of the traditions related on this subject are as follows:
1 – Ibn Abbas has narrated: “When this verse was revealed they asked: ‘O Messenger of Allah! Who are your near kindred whose love is made incumbent on us?’ His Eminence (s) replied: ‘Ali, Fatima and their two sons.’”[3]
2 – Jabir bin Abdullah has narrated: “A Bedouin came to the Messenger of Allah (s) and said: ‘O Muhammad! Please explain Islam to me.’ His Eminence (s) said: ‘Testify that there is no god except the One God and He has no partner and that Muhammad is His servant and Prophet.’
The Bedouin asked: ‘Would you seek recompense from me regarding that?’
His Eminence (s) replied: ‘No, except love for the near relatives?’
Bedouin: ‘My relatives or yours?’
The Prophet (s): ‘My relatives.’
Bedouin: ‘Come, so that I can pledge allegiance to you that curse be on the one who does not love you.’
The Prophet (s) said: ‘Amen.’”[4]
3 – Ibn Abbas has narrated: “When the ‘saying of God’ (verse of Quran) was revealed: ‘Say: I do not ask of you any reward for it but love for my near relatives…’[5] some people opined: ‘He does not intend but to make us inclined to his relatives after he has passed away.’ So Jibraeel informed the Messenger of Allah (s) that they had accused His Eminence. Then the following verse was revealed: ‘Or do they say: He has forged a lie against Allah?’[6] Then those people said: ‘O Messenger of Allah! You have said the truth.’ At that time was revealed:
[1] Al-Kalimatul Ghurra Fi Tafzeeluz Zahra, Pg.201
[2] Surah Shura 42:23
[3] Majma az-Zawaid, 7/103, Zakhair al-Uqbah, Pg. 25, Nurul Absar, Pg. 227, Ad-Durr al-Manthur
[4] Hilyatul Awliya, 2/201
[5] Surah Shura 42:23
[6] Surah Shura 42:23
‘And He it is Who accepts repentance from His servants…’”[1]
4 – The Holy Progeny has argued that the captioned verse was revealed in their honor as the elder grandson, His Eminence, Imam Hasan (‘a) said inter alia his sermon: “And I am from the Ahle Bayt whose love the Almighty Allah has made incumbent on all Muslims and said: ‘Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein…’and that earning good is through loving the Ahle Bayt (‘a).”[2]
Also the Chief of those who prostrate and the leader of the worshippers, His Eminence, Imam Ali bin al-Husain (‘a) argued with this verse. When he was taken as a prisoner to the tyrant Yazid and stopped at the steps of Damascus, a Syrian addressed him: “Thanks be to Allah Who killed and destroyed you and finished off the dual horns of mischief.”
Imam glanced at him and found him to be a misguided soul due to false propaganda, which had taken him away from the truth. So he asked him: “Have you read the Holy Quran?”
“Yes.”
“Have you recited Aal-e-Haa Mim?”
“I have read the Quran, so have I not recited Aal-e-Haa Mim?”
“Have you recited: ‘Say: I do not ask of you any reward for it but love for my near relatives…?’
That man was astonished and he began to tremble. He asked in haste: “Are you those?”
“Yes!”[3]
And His Eminence, Imam Amirul Momineen (‘a) said: “The verse of Aale Ha Mim is regarding us. None shall keep the sign of our love but a believer.” Then he recited the verse: “Say: I do not ask of you any reward for it but love for my near relatives…?”[4]
Razi’s Opinion
Fakhruddin Razi has established his view and considering the family of the Prophet (s) to be highly exalted saying: If it is proved that the verse is special for Ahle Bayt it becomes incumbent that they shall become eligible for more respect. He says that the following points prove this theory:
First: The words of the Almighty Allah are: “Except the love of the near relatives” are the aim of something that has already been stated before. And it is a thing that has already been mentioned before. That the Progeny of Muhammad are
[1] As-Sawaiq al-Mohreqa, Pg. 202
[2] Life of Imam Hasan (a.s.)
[3] Tabari, Tafsir, 25/16
[4] Surah Shura 42:23, Kanzul Ummal 1/218, Sawaiqul Mohreqa, Pg. 170
the same whose matter returns to His Eminence. Thus they are those whose matter is more closely associated with the Holy Prophet (s) and they shall be that “Progeny”. And there is no doubt that Fatima, Ali, Hasan and Husain have the strongest relationship with the Messenger of Allah (s) and this matter is that is learnt from widely related tests. Thus it is necessary that they be “ Progeny”.
Secondly: There is no doubt that the Prophet (‘a) loved Fatima (‘a) greatly. His Eminence said, “Fatima is a part of me. One who hurts her, hurts me.” Also, widely related reports and sayings of Prophet Muhammad (s) show that he loved Ali, Hasan and Husain (‘a) and if this matter is proved this also would become incumbent on all the Muslims due to the saying of the Almighty Allah: “and follow him so that you may walk in the right way.”[1]
And for the sake of the words of the Almighty: “therefore let those beware who go against his order…”[2]
And for the statement of the Almighty Lord: “Say: If you love Allah, then follow me, Allah will love you…”[3]
And for the command of the Almighty Allah when He says: “Certainly you have in the Apostle of Allah an excellent exemplar…”[4]
Thirdly: Praying for the Progeny is a great status and therefore this prayer became the ending of the Tashahud in ritual prayers. And it is: O Allah, bless Muhammad and the Progeny of Muhammad and have mercy on Muhammad and the Progeny of Muhammad…which became obligatory.[5]
Loving the Ahle Bayt (‘a) is the most important of the obligatory Islamic duties and the most sanctified of religious obligations. Imam Muhammad bin Idris Shafei says:
“O Ahle Bayt (‘a) of the Prophet. Loving you is an obligatory duty from Almighty Allah revealed in the Holy Quran.
It is sufficient for your lofty station that anyone who does not pray for you in his or her ritual prayers, it (ritual prayer) would be invalid.”[6]
Ibn Arabi has said:
“I consider loving the Family of the Prophet as a religious duty that in spite of remoteness it bestows proximity to me.
Because the Holy Prophet (s) did not seek any recompense for the labors of his propagation except the love of his relatives.”
[1] Surah Araaf 7:158
[2] Surah Nur 24:63
[3] Surah Aale Imran 3:31
[4] Surah Ahzab 33:21
[5] Razi, Tafsir, Under the exegesis of the verse of love in Surah Shura
[6] Sawaiqul Mohreqa, Pg. 148
(77)
Kumayt, the poet of Islam says:
“There is a sign for you in the verse of Aal-e-Haa Mim. That among us are some people who resort to dissimulation and those who say it openly, it is these that are implied.”
In the love of Ahle Bayt (‘a) there is recompense of the labor of prophethood, goodness to the Holy Prophet (s) and thankfulness to His Eminence due to the labor and great difficulty that he bore on the path of the liberation of Muslims from polytheism and releasing their intellects from wrong notions and the Almighty Allah has stipulated the right of the Prophet on this nation that they must love his Progeny and cultivate their affection and regard in their hearts.
Verse of Malediction
Among the verses of the Holy Quran that announce the merits of Ahle Bayt (‘a) is the verse of malediction (Mubahila). The Almighty Allah says: “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 Allah on the liars.”[1]
Commentators of Quran and traditionists are unanimous that this verse was revealed in the honor of Ahle Bayt (‘a),[2] and that “our sons” implies Hasan and Husain, “our women” refers to Fatima and “our near people” to Ali.
This verse was revealed on the occasion of a very important event in the history of Islam between the powers of Islam and the Christians of Najran. The context in which this verse was revealed was that a Christian delegation from Najran arrived in Medina to have a debate on the religion of Islam. Thus a stage reached when both parties agreed to enter into a malediction contest and pray to God’s curse on the liars. The time and place for the proposed contest were also fixed.
The Christian delegation returned to participate in the said malediction so that the affair of the Almighty becomes apparent and falsehood is destroyed. Their hearts became filled with unrest and fear and they had no idea whom the Messenger of Allah (s) would bring for the Malediction contest with him.
The appointed day arrived and the Prophet (s) came out in such a condition that he had selected the greatest of the people in the view of Allah for the contest. In other words the gate of knowledge and the father of his two grandsons, that is Imam Amirul Momineen (‘a) and his beloved daughter, Fatima Zahra, chief of the ladies of Paradise and Hasan and Husain, the two chief of the youths of Paradise.
The Prophet (s) came carrying Husain in one hand and holding Hasan with the
[1] Surah Aale Imran 3:61
[2] Razi, Tafsir, 8/85; Baidhawi, Tafsir, 2/47; Tafsir Kashaf 1/368; Tafsir Ruhul Bayan, 2/44; Tafsirul Jalalayn, 1/35; Tirmidhi, Sahih 5/225; Baihaqi, Sunan, 7/63, Muslim, Sahih, 4/1871, Book of Merits of Companions; Ahmad bin Hanbal, Musnad, 1/185, Baghawi, Misbah as-Sunnah 4/183 Seer A’laamun Nubla 3/286
other. Behind him moved Her Eminence Zahra covered with divine light and after her walked Imam Amirul Momineen (‘a) in majestic grace.
On the other side, the Sayyid and Aaqib came out with their sons while they were all decked in the best of raiments and wore expensive ornaments. They were accompanied by the Christians of Najran and the cavalry of Bani Harth in a magnificent display.
A large number of people had also arrived and they stretched their necks to witness the contest. A silence had spread like a blanket over the crowds and only whispers were exchanged among the people.
When Christians glanced at the majesty of the Holy Prophet (s) and his Ahle Bayt (‘a) they were dumb struck and their heads bowed down in humility towards them. Their hearts were filled with awe at the magnificent spectacle.
The Messenger of Allah (s) was sitting on the ground for malediction. Sayyid and Aaqib approached the Messenger of Allah (s) with trepidation and asked: “O Abal Qasim! With whom have you come for malediction contest with us?”
The Holy Prophet (s) replied in words that expressed the greatness of faith and humility for God: “With the best people on earth and the most honorable in the view of God.” Then he pointed towards Ali, Fatima, Hasan and Husain.
The two men asked in surprise: “Why have you not been accompanied with the nobles of your community and the most prominent of your followers?”
The Prophet (s) informed them emphatically that his Ahle Bayt (‘a) were the greatest creatures near God. His Eminence said, “Anyhow I would contest with you along with these people, who are the best of the people of the earth and the best of the creatures.”
They were filled with trepidation as they understood that the Prophet (s) was on the right. So they returned to Isqaf, their leader in order to seek his advice in the matter. He told them: “O Aba Haritha! What is your opinion about this?”
“I have seen such faces that if someone invoked God with them to pick up a mountain he would be able to do so.”
He did not rest content with this, rather he proved his assertion with proof and argument. He said, “Don’t you see Muhammad raising up his hands and waiting for what you two say to him? By Holy Jesus, if a word comes on his lips neither shall we return to our families nor to our properties.”
He was stopping them from the contest and was pleading among them and saying, “Don’t you see the sun whose color has changed and the dark clouds of the sky have surrounded it? And while the black and red winds are blowing and these mountains from whom smoke is rising up with the breeze. It is a divine chastisement on our heads. You see that birds are leaving their nests and trees are shedding their leaves and see how this earth is trembling beneath our feet.”
They had kept concealed those great faces and to see them openly is so meritorious in the view of God.
The Christians immediately looked for a solution. They hastened to the Messenger of Allah (s) and said, “O Abal Qasim! Forgive us! God will forgive you!”
They accepted the conditions proposed by the Holy Prophet (s). After that the Messenger of Allah (s) announced to them that if they had participated in the contest, they would have been destroyed. His Eminence said, “By the One in Whose hands is my life, the Chastisement had come upon the heads of the people of Najran. If they had participated in the contest, they would have been transformed into monkeys and pigs and a valley filled with fire would have been turned towards them. Najran and their people would have been destroyed; even the birds on the tree. The people of Najran would not have survived the end of the year.”
The important event shows the level of Holy Ahle Bayt (‘a), such that none was equal to them in the whole world. For if anyone had been equal or more worthy than them, the Holy Prophet (s) would have chosen them for the contest. If anyone else had more piety and righteousness, the Messenger of Allah (s) would have chosen him or her to accompany him for the imprecation duel. Rather even if anyone had been equal to their status that they would be given preference over Ahle Bayt (‘a), he would have refrained from it, because preferring the inferior in presence of the superior is against reason and logic as the scholars of logic have stated.
In the same way, His Eminence did not bring anyone from his family for the Mubahila contest. Neither did he bring his uncle, Abbas Ibn Abdul Muttalib nor anyone else from the Bani Hashim with his two grandsons. And he also did not invite any of the mothers of believers (his wives) even though they were present at their residences. He also did not take his paternal aunt, Safiya so that she may accompany her beloved nephew and be with the chiefs of the ladies of the world. He did not take any respectable lady of the family. Neither any lady from the ‘Amr the high’ (Hashim) and ‘Shaibatul Hamd’ (Abdul Muttalib) nor did he take any of the wives of the three caliphs, nor of the other Emigrants and Helpers while all the families were before him. Thus the aim of this action was that a proof should be created for the lofty status of Ahle Bayt (‘a) and that it may show how great their position was in the view of the Almighty: “that is the grace of Allah: He gives it to whom He pleases, and Allah is the Lord of mighty grace.”[1]
Imam Sharafuddin says, “And you do know that the contest of His Eminence, and his request from them that they should say Amen to his pleas, itself is alone a great merit and their selection by His Eminence for this position over other people and preferring them to other personalities. They had this merit in the past and in future also; no one could be equal to them. And the verse of Quran about the matter of
[1] Surah Hadid 57:21
Mubahila is a third virtue for them, which shows more the merits of Mubahila and it adds another honor to their lofty status and effulgence to their effulgence.”[1]
In the same way the verse also clearly shows that His Eminence, Amirul Momineen Ali (‘a) himself is the self of the Messenger of Allah (s) and the Holy Prophet (s) is higher to all the creatures of Allah and Ali also due to his equality is having the same position. And Fakhruddin Razi has mentioned this point in his Tafsir Kabir saying, “In Rayy there was a person named Mahmud bin Hasan Hamasi. He was an Ithna Ashari teacher. He used to claim that Ali (‘a) was higher in position to all prophets except Muhammad, and he used to quote the verse of Quran to prove his assertion: “And our selves and your selves.” Because “And our selves” does not denote the self of Muhammad as one never calls himself, it is for others. And there is consensus that the other ‘self’ is Ali Ibn Abi Talib. Thus the verse proves that the self of Ali is same as the self of Muhammad and it is not possible that this self should be the same self. Its aim is that the self is just like that (similar) to that self and this only denotes equality of every point among them. It implies that the two were having equality in all aspects. But we have accepted their equality in only position and status and not in terms of the divine post of prophethood. Because regarding this we have consensus that Muhammad was superior to Ali and except for this they were equal in every other aspect.
It is also proved that Muhammad is superior to all other prophets. Thus it necessarily implies that even Ali (‘a) is superior to all the prophets.[2]
Verse of the Righteous
One of the verses of Quran that informs about the lofty grade of the Purified Progeny of the Messenger of Allah (s) is the verse of the Righteous. The Almighty Allah says: “Surely the righteous shall drink of a cup the admixture of which is camphor. A fountain from which the servants of Allah shall drink; they make it to flow a (goodly) flowing forth. They fulfill vows and fear a day the evil of which shall be spreading far and wide.”[3]
Majority of commentators and traditionists have related that this verse was revealed in honor of Ahle Bayt (‘a)[4] and its reason was that Hasan and Husain were indisposed, so their grandfather, His Eminence, the Holy Prophet (s) went to visit them with a group of his companions. He asked Ali to make a vow to keep a fast if the two of them get well. Amirul Momineen Ali (‘a) made the vow that he would keep three fasts. Lady Fatima Zahra (‘a) decided to accompany him in the fulfillment of the vow and her maidservant, Fizza, also followed them in this matter. When Hasan and Husain (‘a) recovered, all of them kept a fast. At that
[1] Al-Kalimatul Ghurra, Pg. 184
[2] Razi. Tafsir, 8/86
[3] Surah Dahr 76:5-7
[4] Fakhruddin Razi, Tafsir 30/140. Wahidi, Asbabun Nuzul, Pg. 296. Nishaburi in the exegesis of Surah Hal Ata, Ruhul Bayan 10/268, Durre Manthur, Yanabiul Mawaddah 1/279. Ar-Riyadh an-Nazara 2/180 & 208. Maqrizi, Imatul Asma, Pg. 502
time, the Imam had nothing to eat which he could offer them to break the fast. His Eminence brought a portion of barley on loan. On the first day, Lady Fatima grinded a portion of this grain and prepared bread from it. When the time of breaking the fast approached a poor man knocked on the door and asked for food. All of them gave their portions to this poor man and continued their fast and except for water they did not partake anything else.
On the second day, the Prophet’s daughter again prepared bread from the same grain, and at sunset an orphan arrived who was on the verge of death due to hunger. He beseeched them to help him and all of them gave their shares to him while themselves they had nothing except water.
On the third day, the chief of the ladies (Fatima) kneaded the flour and prepared bread and presented them with the food at the time of the breaking of the fast, but not much time passed when a hungry captive came to their door and asked for something to eat, and they restrained their hands from food and gave it all to the hungry man.
Glory be to Allah! What righteousness could be better than this? What sacrifice is greater than this? That was the sacrifice they had for the proximity of God.
On the fourth day the Messenger of Allah (s) came to visit them and saw their conditions. How terrible was what he saw! His Eminence, saw that they were trembling due to hunger and their strength had waned due to starvation. Thus his expression changed and he said, “O Allah! Help! The Ahle Bayt of Muhammad shall starve to death.”
The Prophet’s statement had not even come to an end when the ‘trustworthy one of the revelation’ descended to His Eminence and brought the recompense and certification for Ahle Bayt (‘a). That reward which cannot be described and it is not possible for anyone to estimate its value, and forgiveness, salvation and divine pleasure that is from the Almighty Allah.
“And reward them, because they were patient, with garden and silk. Reclining therein on raised couches, they shall find therein neither (the severe heat of) the sun nor intense cold. And close down upon them (shall be) its shadows, and its fruits shall be made near (to them), being easy to reach. And there shall be made to go round about them vessels of silver and goblets which are of glass, (Transparent as) glass, made of silver; they have measured them according to a measure, and they shall be made to drink therein a cup the admixture of which shall be ginger…”[1]
In the same way are those rewards that the Almighty has given to them in the Hereafter and more forgiveness and happiness is given to them.
Here we conclude our discussion on some verses of Quran revealed in honor of Ahle Bayt (‘a) and without any doubt, His Eminence, Imam Husain (‘a) from all
[1] Surah Dahr 76:12-17
the people in question, is also included in these verses; verses, which have come about the lofty status of His Eminence in the view of Allah.
In the Shade of Sunnah
A large number of traditions have been recorded from the Messenger of Allah (s) that bring out the meritorious position and lofty status of Imam Husain (‘a). These traditions clearly show that the position of Imam Husain (‘a) with respect to all the other people of the world in a sense that it distinguishes him in loftiness of station among the Muslims…
On this matter exist a large number of proofs that can be divided into different groups. One group is that which speaks of all the Ahle Bayt (‘a) and Imam Husain (‘a) is also included in it. Some are about Imams Hasan and Husain (‘a) together. So these also apply to Imam Husain (‘a) individually. The third class is of traditions specifically about Imam Husain (‘a).
These are as follows:
First Group
As for the statements of the Holy Prophet (s) about the merits of the Progeny and the incumbency of love towards them, they constitute a large portion of Prophetic sayings. We present some of them as follows:
1 – Abu Bakr has narrated that he saw that the Messenger of Allah (s) has fixed a tent and was leaning on an Arabic bow while Ali, Fatima, Hasan and Husain were in the text. Then he said, “O Muslims! I am at peace with those who are at peace with the folks of this tent and I am at war with those who are at war with them. None except those who had righteous ancestors love them and none have enmity towards them except those who have unfortunate ancestors and are born of illegitimate birth.[1]
2 – Zaid bin Arqam has narrated that the Messenger of Allah (s) told Ali, Fatima, Hasan and Husain (‘a): “I am at war with one with whom you are at war and I am at peace with one with whom you are at peace.”[2]
3 – Ahmad bin Hanbal with his chains has narrated that the Messenger of Allah (s) took the hands of Hasan and Husain and said, “One who loves me and these two and their parents, shall be with us in the same grade on the Day of Judgment.”[3]
[1] Ar-Riyadh an-Nazara 2/154
[2] Tirmidhi, Sahih 5/699. And Ibne Majah in his Sunan 1/52 has narrated that the Holy Prophet (s.a.w.s.) said, “I am at peace with one is at peace with them and I am at war with one who is at war with them.” In the same way Hakim has mentioned similarly in his Mustadrak 3/149. Ibne Athir in Usud al-Ghaba 5/523. Ahmad has narrated it in his Musnad 2/442 through his chains from Abu Huraira and also Khatib Baghdadi in his History 7/36.
[3] Ahmad, Musnad 1/77. Tirmidhi, Sahih 5/641. And Tahdhib at-Tahdhib 10/430 it is mentioned that Nasr bin Ali has narrated this tradition. Thus Mutawakkil ordered that he should lashed 1000 times. Then Ja’far bin Abdul Wahid has spoke about him and he said that he is from the Ahle Sunnat he himself was till he released him.
4 – Jabir has narrated that on a day in Arafat while Ali was before him, the Holy Prophet (s) said, “O Ali! Come near me. You and I are created from the same tree. I am the root and you are its trunk and Hasan and Husain are its branches. Thus one who remains attached to those branches, the Almighty Allah shall admit him to Paradise.”[1]
5 – Ibn Abbas has narrated that the Messenger of Allah (s) said, “Stars are security for the people of the earth from drowning and my Ahle Bayt (‘a) for my nation are security from differences. Thus if a tribe of Arabs opposes them, it shall become a group of Satan.”[2]
6 – Zaid bin Arqam has narrated that the Messenger of Allah (s) said, “I leave among you two heavy things. If you remain attached to them you shall never go astray after me. One of them is greater that the other. The Book of Allah, which is a rope stretching from the earth to the sky, and my Progeny, my Ahle Bayt (‘a); the two shall not separate from each other till they arrive at the Pool to me. Thus see, that after me how you act with them…”[3]
The tradition of the two heavy things (Hadith Thaqlayn) is of the most prominent traditions of the Prophet and it is the most well known and famous tradition among the Muslims and this tradition has been repeated by the Messenger of Allah (s) on a number of occasions. Some of them are as follows:
A – Messenger of Allah (s) announced this tradition during Hajj on the Day of Arafah because Jabir bin Abdullah has narrated: I saw the Messenger of Allah (s) when he was in his Hajj on the Day of Arafat he was riding his she-camel, Qaswa and saying: “O people! I leave among you a thing, such that if you act upon it, you shall never go astray. The Book of Allah and my Progeny, my Ahle Bayt (‘a)…”[4]
B – His Eminence (s) mentioned it on the Day of Ghadeer because Zaid bin Arqam has narrated: “The Messenger of Allah (s) halted at Johfa. Then he addressed the people and praised and glorified the Almighty. Then he said, ‘I am not made a prophet except for half the age of the past prophets. And it is near that I shall be summoned and I have to accept the summons. Then what do you say about it?’
They said, ‘You have made us sad and aggrieved.’
His Eminence said, ‘Do you testify that there is no deity except God and Muhammad is His servant and Messenger? And that there is Paradise and Hell?’
They replied, ‘Yes! We testify to this.’
[1] Ahmad, Musnad 1/77
[2] Hakim, Mustadrak 3/149. And in Kanzul Ummal 12/102 and Sawaiqul Mohreqa, Pg. 187 it has come that His Eminence (s.a.w.s.) said, “Stars are the security for the folks of the earth and my Ahle Bayt (a.s.) are the security for my Ummah.” Manawi has mentioned it in Faiz al-Qadeer 6/297 and Haithami in his Majma 9/174.
[3] Tirmidhi, Sahih 5/663. Usud al-Ghaba 2/12
[4] Kanzul Ummal 1/172, Tirmidhi, Sahih 5/662
Then the Messenger of Allah (s) kept his hand on his breast and said, ‘And I testify along with you.’ And he turned to them and asked, ‘Do you hear?’
‘Yes,’ they replied.
His Eminence said, ‘I shall reach at the edge of the Pool before you and you shall come to me at the edge of the Pool, whose length shall be from Sanaa to Basra and silver goblets equal to number of stars shall be in it. Then you must take care how you behave with the two weighty things after me.’
A person asked the Messenger of Allah (s), ‘O the Messenger of Allah (s)! What are the two weighty things?’
The Messenger of Allah (s) replied, ‘The Book of Allah; its one side is in the hand of Allah and the other is in your hands. So hold it firmly; and the other are my relatives.[1] The Most Informed and the Kind Lord has informed me that the two shall not separate till they reach me at the edge of the Pool and for this I beseeched to my Lord. Thus do not try to precede them as you shall be destroyed and do not remain behind them as you shall be destroyed and do not try to teach them as they are more learned than you.’
Then he took the hand of Ali and said, ‘Of whomsoever I am the master, this Ali is also his master. O Allah! Love those who love Ali and be inimical to those who hate him…’”[2]
C – The Holy Prophet (s) announced this matter at the time of his passing away when he faced the people and said, “O people! Very soon I shall pass away and I am to be taken away. And I have told you this before also so that none has any excuse about it. Except that I leave among you the Book of my Lord and my Progeny, and Ahle Bayt (‘a). Then he held the hand of Ali (‘a), raised it and said, “This Ali is with the Quran and the Quran is with Ali. The two of them shall not separate till they reach me at the side of the Cistern and I shall ask them that what happened to them after me?”[3]
The Hadith Thaqlayn is the most reliable and authentic tradition of the Holy Prophet (s) and Samhoodi has narrated from Manawi that he said, “And in that room were present more than 20 companions[4] and all of them have reported this tradition.”
And Ibn Hajar says, “This tradition has been transmitted through many channels from more than twenty companions.”[5]
His tradition clearly proved the limitation of Imamate in Ahle Bayt (‘a) and also proves their infallibility from all sins and sensualities because the Messenger of
[1] In Kanzul Ummal 1/188 the words “is my Progeny” are mentioned.
[2] Haithami, Majma 9/163
[3] Sawaiq, Pg. 126
[4] Faiz al-Qadeer 3/15
[5] Sawaiq, Pg. 228
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