Allah’s Holy Book has lauded the excellence of the members of the Ahlul Bayt; and Allah’s Apostle (a.s) honored them. He joined them to the Holy Qur’an. He has made it incumbent on the community to show affection and love for them. It is necessary for us to quote some verses and traditions in respect of the Ahlul Bayt, peace be on them. That is because they strongly related to our research and show us the great importance and high position of Imam al-Hasan (a.s). We will mention that for readers as follows:
The Holy Qur’an
Allah’s Great Book that Falsehood shall not come to it from before it nor from behind it, has mentioned the excellence and position of the Ahlul Bayt with Allah. It is sufficient for us to mention some verses:
1. The Verse of Love (al-Mawadda)
Allah has made it obligatory on Muslims to show love toward Ahlul Bayt, peace be on them. He has said that in the Qur’an: “I do not ask of you any reward for it except love for (my) kin.”[1] Ibn Abbas has narrated, saying: “When this verse was revealed, a Muslim asked: ‘O Allah’s Apostle, who are your kin whom you have ordered us to obey?’ He (a.s) replied: ‘Ali, Fatima, and her two sons.’”[2] Abu Na‘eem has narrated on the authority of Jabir, who said: “An Arab of the desert came to the Prophet (a.s) and said: ‘O Muhammad, show me Islam.’ The Prophet said: ‘Bear witness that there is no god but Allah, the One with out partner, and that Muhammad is His servant and Apostle.’ The Arab of the desert asked: ‘Will you ask of me any reward for it?’ ‘No,’ replied the Prophet, ‘except love for the kin.’ ‘My kin or your kin?’ asked the man. ‘My kin,’ retorted the Prophet. ‘Stretch out (your hand) that I may pledge allegiance to you,’ said the Arab, ‘Allah’s curse by upon him who does not love you and your kin.’ ‘Amen!’ said the Prophet (a.s).”[3] Imam al-Hasan (a.s) has declared that he was among those meant by the verse. He (a.s) has mentioned that during one of his sermons: “I am among Ahlul Bayt whom Allah has made obligatory on Muslims the love to them. He,
[1] Qur’an, 42, 23.
[2] Al-Fakhr al-Razi, Tafseer, vol. 7, p. 406. Al-Durr al-Manthur, vol. 7, p. 7. Al-Nisaburi, Tafseer. Ibn Jareer al-Tabari, Tafseer, vol. 5, p. 16. Al-Kashif. Al-Sawa‘iq al-Muhriqa, p. 102. Dhakha‘ir al-Uqba, p. 25. Noor al-Absar, p. 100.
[3] Hulyat al-Awliya, vol. 3, p. 201.
the Blessed and Most High, has said: I do not ask of you any reward for it except love for (my) kin; and whoever earns good, We will give him more of good. Therefore, earning good is showing love for us, Ahlul Bayt.”[1]
Imam al-Shafi‘i has referred to the meaning of this verse, saying:
O Family of Allah’s Messenger, love for you is a religious duty Allah has revealed in the Qur’an.
Al-Fakhr al-Razi has said: “If this (verse) has been established (that it was revealed in respect of Ali, Fatima, and her two sons), then they must be singled out with great magnification. Many verses are proofs on that. The first is these words of Him, the Exalted: except love for (my) kin. The sense of the proof of this is the first part of the verse. It is that which He has already mentioned that the affair of the family of Muhammad (a.s) returns to him. So all those whose affair strongly and perfectly returned to him were the Aal (the family). Without doubt, the relationship between Fatima, Ali, al-Hasan, and al-Husayn and Allah’s Apostle (a.s) was the strongest of all relationships. This is well known through the traditions ensured by many narrations. Therefore, they must be al-Aal (the family). The second, without doubt, the Prophet (a.s) showed love for Fatima, peace be on her. He (a.s) said: ‘Fatima is a part from me. What hurts her hurts me.’ It has been established through the traditions ensured by many lines of transmission that Muhammad (a.s) showed love for Ali, al-Hasan, and al-Husayn, peace be on them. If that has been established, then it is obligatory on the community to do the same. That is due to these words of Him, the Exalted: “And follow him so that you may walk in the right way.[2]” And due to these words of Him, the exalted: “Therefore, let those beware who go against his order.”[3] And due to these words of Him, the exalted: “Say: If you love me, then follow me, Allah will love you.”[4] And due to these words of Him, the exalted: “Certainly you have in Allah’s Apostle an excellent example.” [5] The third is that the supplication for al-Aal (the Prophet’s family) is a great position. For this reason the supplication is regarded as the end of al-tashahud in prayer; that is his words: “O Allah, bless Muhammad and the family of Muhammad, and have mercy on
[1] Al-Hakim, Mustadrak, vol. 3, p. 172. Majjma‘ al-Zawa’id, vol. 9, p. 146. al-Sawa‘iq al-Muhriqa, p. 101. Majjma‘ al-Bayan fi Tafseer Surat al-Shura, vol. 9, p. 29.
[2] Qur’an, 7, 158.
[3] Ibid., 24, 63.
[4] Ibid., 3, 31.
[5] Ibid., 33, 21.
Muhammad and the family of Muhammad! None has such magnification except the Ahlul Bayt (a.s).”[1]
Most surely, showing love for Ahlul Bayt is among the most important Islamic and religious duties, for through it one can pay the reward of the message, make relationship with the Prophet (a.s) and thank him for the sufferings he met for saving Muslims from polytheism and worshipping the idols. Therefore, it is incumbent on the community to follow his family, and to show respect and love for them.
2. The Verse of Purification (Tattheer)
Among Allah’s clear verses indicating that Ahlul Bayt were protected from sins, purified from deviation and offenses is the verse of Tattheer, in which Allah, the Most High, has said: “Allah only desires to keep away the uncleanness from you, O people of the House and to purify a (thorough) purifying.”[2] The verse clearly indicates that Ahlul Bayt were protected from sins. The research on the verse has many sides:
The Verse is a Proof on the Protection from Sins
To conclude through the verse that Ahlul Bayt are protected from sins is that Allah, the Most High, has limited the intention of keeping away the uncleanness (sins) with the word innama (only), which is the strongest of all the determiners. Besides, there is al (the) in the predicate, and the repetition of the word tahara (purity). According to Arabic grammar, this is a proof of the determination and the specialization. It is well known that it is impossible for the intended things to oppose the intention of Allah, the Exalted, (due to the verse): His command, when He intends anything, is only to say to it: Be, so it is.[3] So through the verse we can conclude that Ahlul Bayt are protected from sins and acts of disobedience.
The People meant by the Verse
The reliable narrators have unanimously agreed that the verse was revealed in respect of Allah’s Apostle (a.s) Imam Ali, the Commander of the faithful (a.s) Fatima, al-Hasan, and al-Husayn, peace be on them. None associated with them in this excellence.[4] Al-Hakim has narrated on the authority of Umm
[1] Al-Razi, Tafseer.
[2] Qur’an, 33, 33.
[3] Ibid., 36, 82.
[4] al-Fakhr, Tafseer, vol. 6, p. 783. Al-Nisaburi, Tafseer. Muslim, Saheeh, vol. 2, p. 331. Al-Khasa’is al-Kubra, vol. 2, p. 264. Al-Riyad al-Nadira, vol. 2, p. 188. Al-Nisa’i, Khasa’is. Ibn Jareer, Tafseer, vol. 22, p. 5. Imam Ahmed Ibn Hanbal, Musnad, vol. 4, p. 107. Al-Bayqahi, Sunan, vol. 2, p. 150. Mushkil al-Aathaar, vol. 1, p. 334.
Salama, who said: “The verse (Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying) was revealed in my house. So Allah’s Apostle (a.s) sent for Ali, Fatima, al-Hasan, and al-Husayn, peace be on them. Then he said: ‘O Allah these are my household.’ I (Umm Salama) asked: ‘O Allah’s Apostle, am I not of the household?’ ‘You are good,’ he replied, ‘these are my household, O Allah, my household are worthier!’”[1]
In her other narration, Umm Salama has said: “The verse (Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying) was revealed in my house. In my house there were Fatima, Ali, al-Hasan, and al-Husayn. Allah’s Apostle (a.s) covered them with his cloak. Then he said: ‘These are my family; therefore, (O Allah), keep away the uncleanness from them, and purify them a (thorough) purifying.’”[2]
“Allah only desires to keep away the uncleanness from you, O people of the House and to purify a (thorough) purifying.” In respect of these words of Him, the Most High Al-Khateeb al-Baghdadi has narrated the following on the authority of Abu Sa‘eed al-Khidri on the authority of the Prophet (a.s). He has said: “Allah’s Apostle (a.s) gathered Fatima, Ali, al-Hasan, and al-Husayn, peace be on them. Then he covered them with his cloak and said: ‘These are my family; therefore, O Allah, keep away the uncleanness from them, and purify them a (thorough) purifying.’ Umm Salama was at the door and asked: ‘O Allah’s Apostle (a.s) am I not among them?’ ‘You are good,’ he replied.’”[3]
Another example of that the verse concerns them and does not include other than them is that which Ibn Abbas has narrated. He has said: “For nine months I saw Allah’s Apostle (a.s) come every day to the door (of the house) of Ali bin Abi Talib (a.s). He said at the time of each prayer: ‘Peace be on you, Allah’s mercy and blessings be on you, O Ahlul Bayt! Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying. (Perform) the prayer, may Allah have mercy upon you! (He did that) five times a day.”[4]
[1] Al-Hakim, Mustadrak, vol. 2, p. 416. Usd al-Ghaba, vol. 5, 521.
[2] Al-Durr al-Manthur, vol. 5, p. 199.
[3] Tarikh Baghdad, vol. 10, p 278.
[4] Al-Durr al-Manthur.
Ibn Jareer and Ibn Mardawayh have reported the following on the authority of Abu al-Hamra’, who said: “In Medina, for eight months, I saw Allah’s Apostle (a.s) go out (to perform) the Morning Prayer. He used to put his hands on both sides of the door and said: ‘(Perform) the prayer; Allah only desires to keep away the uncleanness from you, O people of the House and to purify a (thorough) purifying.’”[1]
Abu Barzah has narrated, saying: “I performed the prayers with Allah’s Apostle (a.s) for seven months. When he went out of his house, he went to the door (of the house) of Fatima, peace be on her, and said: ‘Peace be on you, Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying.[2]
Anas bin Malik has narrated, saying: “The Prophet (a.s) passed by the door (of the house) of Fatima for six months when he went out to perform the prayer. He said: ‘(Perform) the prayer, O members of the house! Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying. ’”[3]
In one of his sermons, Imam al-Hasan has said: “And I am among the household among whom Gabriel came down and from whom he ascended (to the heaven). I am among the members of the house from whom Allah has kept away the uncleanness and whom He thoroughly purified.”[4]
Many ways of transmission have ensured the authentic traditions. None can doubt their chain of authorities and their meaning. They all indicate that the Sacred Verse concerns the five people who were beneath the cloak and that it does not concern other than them from the family of the Prophet (a.s).
The Verse does not include the Prophet’s Wives
The wives of the Prophet (a.s) have no share in the verse, which concerns the people who were beneath the cloak. We will mention the following as proofs on that:
1. They are wide of the subject of the family, for the family is the subject that includes man’s tribes and relatives, so it does not include wife. Zayd bin Arqam has emphasized this meaning. He was asked: “Who are the family of the Prophet (a.s)? (Are they) his wives?” “No,” he replied, “by Allah, the wife
[1] Al-Durr al-Manthur.
[2] Majjma‘ al-Zawa’id, vol. 9, p. 169.
[3] Dhakha’ir al-Uqba, p. 24.
[4] Al-Hakim, Mustadrak, vol. 3, p. 172.
remains with her husband for a period of time. Then he divorces her, and she returns to her father and her people. His family are his origin and his blood relationship who have been deprived of the alms after him.”[1]
2. If we approved that the word “family” is generalized to include wife, then it is necessary to specify it, because of the previous traditions ensured by many ways of transmission that requires limiting the generalization.
Ikrima’s Claims
Ikrima claimed that the verse was revealed in respect of the wives of the Prophet (a.s). He announced that at the market place.[2] He was so insistent and stubborn that he said: “If someone wants (to discuss the verse), I will discuss with him that it was revealed in respect of the wives of the Prophet (a.s).”[3] None depends on Ikrima’s narration for the following reasons:
1. He belonged to the Kharijites[4], who were famous for showing enmity and trickery toward Imam Ali, the Commander of the faithful (a.s).
2. He was known and famous for lying. It has been narrated on the authority of Ibn al-Musayyab that he said to a retainer of his called Burd: “Do not tell lies to me as Ikrima told lies to Ibn Abbas.”[5] It has been reported that Uthman bin Murrah said to al-Qasim: “Ikrima has related to us so-and-so.” “My nephew,” replied al-Qasim, “Ikrima is a liar. He reports a tradition in the early morning and opposes it in the evening.”[6] Therefore, how can man rely on Ikrima’s traditions while he has been accused of telling lies?
3. He was a sinner. He listened to songs, played backgammon, and neglected the prayers. He was feebleminded.[7]
4. The Muslims disregarded him, turned away from, and avoided him. They hated him very much, that none prayed over him when he died, and none escorted him to his grave. So how can man depend on him while he faces these criticisms? Besides, these traditions are regarded as among those called al-Aahaad. Even if they are not afflicted with weakness, they are not good to oppose the authentic traditions ensured by many ways of transmission.
[1] Muslim, Saheeh, vol. 2, p. 238. Ibn Kuthayr, Tafseer, vol. 3, p. 486.
[2] Al-Wahidi, Asbab al-Nizool, p. 268.
[3] Al-Durr al-Manthur, vol. 5, p. 198.
[4] Tabaqat al-Qurra’, vol. 1, p. 15. Ibn Sa‘d, Tabaqat, vol. 5, p. 216.
[5] Imam Sharaf al-Deen, al-Kalima al-Gharra’.
[6] Mu‘jam al-Udaba’.
[7] Tahdhib al-Tahdhib, vol. 7, p. 263.
The Verse of Mubahala
Among the illustrious signs of Allah that laud the excellence of the Ahlul Bayt, peace be on them, is the verse of al-Mubahala. Allah, the Exalted, has said: “If anyone disputes with you concerning him, after knowledge has been given to you, say to him: Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves. Then let us call on Allah to witness against each other and let us make the curse of Allah fall on those who lie.”[1] The scholars unanimously has narrated through many ensured ways of transmission that the verse was revealed in respect of the Ahlul Bayt, peace be on them. The phrase “Our sons” means al-Hasan and al-Husayn. “Our women” means Fatima, and “ourselves” means Ali.
The story of al-Mubahala in brief is that the deputation of Christians from Najran went to Allah’s Apostle (a.s) to debate with him on his religion. After a long conversation took place between them, they agreed on al-Mubahala, which is that they besought Allah and made His immortal curse and His quick punishment fall on those who lied. They appointed a time for that. Allah’s Apostle (a.s) went out on the day on which they had agreed. He chose for al-Mubahala the dearest ones to him and the most honorable with Allah, al-Hasan, al-Husayn, Fatima, the mistress of the women, and Imam Ali, the Commander of the faithful. He (a.s) embraced al-Husayn and caught al-Hasan by his other hand. Behind him walked Fatima al-Zahra’, who shone with Allah’s light. Imam Ali, whose magnificence was manifest, walked behind her. The chief and the deputy and their two sons went out. They wore dresses and ornaments. With them were the Christians from Najran, and the horsemen from the Banu al-Harth were riding their horses. They were in the best appearance and readiness. Many people overcrowded and watched the important event. They asked each other: “Will the Christians make the contest of prayer or refrain from making it?” While they were watching, the chief and the deputy walked towards Allah’s Apostle (a.s). Stupor and confusion appeared on their faces, so they asked: “O Abu al-Qasim, through whom will you make the contest of prayer with us?”
“Through the best ones of the dwellers of the earth and the most honorable of them with Allah I will make the contest of the prayer,” he replied. He pointed with his hand to Ali, Fatima, al-Hasan, and al-Husayn.
They admired that and asked Him: “Why do you not make the contest of prayer with us through the men of dignity, eminence, and sign from among those who have believed and followed you?”
[1] Qur’an, 3, 61.
Allah’s Apostle (a.s) answered: “Yes, I will make the contest of prayer through these (people), who are the best of the dwellers of the earth and of the creatures.”
So they were astonished; their hearts melted because of fear and terror. They went back to the Bishop, their leader, to consult with him about the affair. They asked him: “O Abu al-Harith, what do you think of the affair?”
The Bishop, who was filled with the veneration of the family of the Prophet (a.s) replied: “I can see some faces that if someone asked Allah through them to remove a mountain from its place, he would remove the mountain.”
He was not satisfied with that; rather, he supported his speech with some proofs and oaths, saying: “Do you not see Muhammad raising his hands (towards the heaven)? He is waiting for what are you going to bring. I swear by al-Maseeh (Jesus Christ), if his mouth said a word, we would not return to a people or to wealth
Then he shouted at them: “Do you not see that the color of the sun has changed, black clouds have covered the horizon, black, red wind strongly blowing, and smoke ascending from the mountains? The punishment has towered over us. Look at the birds spewing their craws, the leaves falling from the trees, and the ground shaking beneath our feet!”
Allah is great! The greatness of those sacred faces covered the Christians, and they believed in their dignity and importance with Allah. So they humbly stood before the Prophet (a.s) and carried out his requests. Accordingly, the Prophet (a.s) said: “I swear by Him in whose hand is my soul, most surely the punishment has hanged down upon the Christians from Najran. If they had made the contest of prayer, they would have been turned into apes and pigs. The valley where they were would have been on fire, Allah would have uprooted Najran and its dwellers even the birds and the trees, and all the Christians would not have witnessed the end of the year….”[1] The story of the contest of the prayer indicates that Ahlul Bayt had a high position, that they were the best ones of Allah’s creatures, the most lovable to Allah’s Apostle (a.s) and that none else of the community shared them this merit.
The Sura of Hal Ata
One of the blessed Suras (chapters) of the Holy Qur’an was revealed in respect of the Ahlul Bayt, peace be on them. The Sura is Hal Ata. Most of commentators (of the Qur’an) and traditionists have narrated that it was
[1] Noor al-Absar, p. 100.
revealed in respect of them.[1] The reason behind revealing this sura was that once al-Hasan and al-Husayn became ill. So their grandfather Allah’s Apostle (a.s) along with some of his companions visited them. They said to Imam Ali: “Make a vow to Allah, that he may make them well.” The Imam (a.s) made a vow to Allah. He fasted for three days as giving thanks to Allah for His making them well. Fatima, the truthful, peace be on her, and her slave girl followed him in this respect. After al-Hasan and al-Husayn had got well, they all fasted. Imam Ali, the Commander of the faithful (a.s) had no food to break his fasting. He borrowed three Saa‘s (a measure of capacity) of barely. On the first day, Fatima, the truthful, peace be on her, ground a Saa‘ and baked it. When it was time for them to break the fast, a poor man asked them for food. Imam Ali gave him his food. Then the rest of the family did just as the imam did. They gave their food to the poor man. They spent the night without tasting any kind of food. They rose in the morning while they were fasting. On the second day, they put the food before them. When it was time to break their fasting, an orphan complained to them of painful hunger. They all denoted their food. They spent the night tasting nothing except pure water. On the third day Fatima (a.s) ground the rest of the barely and baked it. When it was time for them to break the fast, a captive knocked the door asking for food. They drew their hands from food and gave it to the captive. O Allah, glory belongs to You! Which kindness is better than this? Which selflessness is greater than this?
On the forth day Allah’s Apostle (a.s) visited them. He saw them in a terrible condition. He saw their yellow faces and their shaking bodies because of weakness. So his state changed, and he said: “What a pity! Muhammad’s household are writhing with hunger!”
Before Allah’s Apostle (a.s) ended his speech, Gabriel had come down to him. He revealed to him the Sura of Hal Ata, in which Allah has lauded and praised Ahlul Bayt, saying: 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. And they give food out of love for Him to the poor and the orphan and the captive.[2]
[1] Al-Fakhr, Tafseer, vol. 8, p. 392. Al-Nisaburi, Ruh al-Bayyan, vol. 6, p. 546. Al-Wahidi, Asbab al-Nizool, p. 331. Al-Durr al-Manthur. Yanabee‘ al-Mawada, vol. 1, p. 93. Al-Riyad al-Nadira, vol. 2, p. 227.
[2] Qur’an, 76, 5-8.
Allah thanked them for their selflessness, which had no match in the world of kindness. He made them inherit Paradise in the next world. He made their name immortal and their life a model (for others). Moreover, He has made them Imams until He inherits the earth and those on it.
With this verse we will end our speech about some verses revealed in respect of the Ahlul Bayt. Without doubt the verses that deal with Imam al-Hasan (a.s) indicate his important affair and his high position with Allah.
The Prophet’s Traditions
Some traditions have been narrated from the Prophet (a.s) in respect of his eldest grandson. The traditions have lauded his great position and indicated the sincere love the Prophet (a.s) showed toward him. They are of three groups. The first group is in respect of him. The second group is in respect of him and his brother, the master of martyrs (a.s). The third group is in respect of his household. It is well known that al-Hasan is among their pious ones, so these traditions have included him. These groups have been mentioned in many authentic traditions ensured by many ways of transmission, to the extent that they have become certain and definite. We will mention them to readers as follows:
The first Group
Several traditions have been narrated from the Prophet (a.s) concerning his grandson al-Hasan. We will mention some of them as follows:
1. Al-Barra’ bin ‘Aazib[1] has narrated saying: “I saw the Prophet (a.s) carrying al-Hasan on his shoulder and saying: ‘O Allah, I love him; and so You love him.’”[2]
2. A’isha has narrated, saying: “The Prophet (a.s) took al-Hasan and embraced him, and then he said: ‘O Allah, this is my (grand) son; and I love him; therefore love him and love those who love him.”[3]
[1] Al-Bara’ bin Aazib was given the kunya of Abu Imara. He fought alongside Allah’s Apostle (a.s.) at the Battle of Badr. The Prophet did not permit him to wage jihad (against the polytheists) because he was still young. He fought alongside Allah’s Apostle (a.s.) in fourteen battles. It was he who conquered al-Ray in the year 24 A. H, according to the narration of Abu Amr al-Shaybani. He fought alongside Imam Ali, the Commander of the faithful, peace be on him, in the Battles of al-Jamal, Siffin, and al-Nahrawan. He lived in Kufa and built a house therein. He died during the days of Mas‘ab bin al-Zubayr. This has been mentioned in the books Usd al-Ghaba, vol. 1, p. 171, and al-Isti‘abin
[2] Al-Bukhari, Saheeh, Chapter on the Beginning of Creation. Al-Turmidhi, Saheeh, vol. 2, p. 307. Muslim, Saheeh, Chapter on the Merits of the Companions of the Prophet. Ibn Kuthayr, al-Bidaya wa al-Nihaya, vol. 8, p. 34.
[3] Kanz al-‘Ummal, vol. 7, p. 104. Al-Haythemi has mentioned it in his book al-
3. Zuhayr bin al-Aqmar has narrated, saying: “After the martyrdom of Ali (al-Hasan’s father), al-Hasan bin Ali delivered a sermon. Meanwhile, a man from al-Azd rose and said to him: ‘I saw Allah’s Apostle (a.s) putting you on his knees and saying: ‘Whoever loves me, let him loves him; therefore let those present tell those absent.’”[1]
4. Abu Bakra has narrated, saying: “I have seen Allah’s Apostle (a.s) (sitting) on the pulpit and al-Hasan bin Ali was (sitting) beside him. He some times looked at the people and sometimes at him. He said: “This son of mine is a Sayyid (master). Perhaps through him Allah will make peace between two great groups of the Muslims.”[2]
5. Ibn Abbas has narrated: “The Prophet (a.s) came carrying al-Hasan on his neck. A man met him and said: ‘You have ridden the best mount, O boy!’ So Allah’s Apostle (a.s) said: ‘And he is the best rider.’”[3]
6. Abdullah bin Abdurrahman bin al-Zubayr has narrated, saying: “The most similar of the family of the prophet (a.s) to him and the most lovable to him
Majjma‘, vol. 9, p. 176. Many traditions have been narrated from the Prophet (a.s.). It has been narrated on the authority of Sa‘eed bin Zayd, who said: “[The Prophet (a.s.) pressed al-Hasan to his bosom and said:] “O Allah, I love him; therefore, love him.” Al-Muttaqi al-Hindi has mentioned it in his book Kanz al-‘Ummal. He has said it has been mentioned by al-Tabarani and Abu Na‘eem. Ibn Hajar has mentioned it in his book al-Isaba, vol. 7, p. 105. He has said: [Al-Baghawi has narrated on the authority of Yazid bin Abi Ziyad, on the authority of Yazid bin Abi al-Hasan, on the authority of Sa‘d bin Yazid al-Ansari, who said that the Prophet (a.s.) carried al-Hasan, and then he said:] “O Allah I love him; therefore love him.” He said that twice. In his book al-Hulya, Abu Na‘eem has narrated on the authority of Abu Hurayra that the Prophet (a.s.) said: “O Allah, I love him; therefore love him and those who love him.” He said that three times.
[1] Tahdhib al- Tahdhib, vol. 2, p. 297. Imam Ahmed bin Hanbel, vol. 5, p. 366. Al-Sawa‘iq al-Muhriqa, p. 82.
[2] Al-Isaba, vol. 1, p. 330. In his book al-Saheeh, al-Bukhari has mentioned it in the Chapter on al-Sulh (Making Peace). In his book al-Musnad, vol. 5, p. 44, Imam Ahmed bin Hanbal has narrated it on the authority of al-Mubarak, on the authority of al-Hasan bin Abi Bakra, who said: “While Allah’s Apostle (a.s.) was praying, al-Hasan rode on his back when he prostrated. Al-Hasan did that more than one time. So the people said to the Prophet: ‘By Allah, you are doing al-Hasan something you have not done to anyone.’ He replied: ‘Most surely, this grand (son) of mine is a Sayyid (master). Through him Allah will make peace between two parties of the Muslims.’” Ibn Hajar has mentioned it in his book al-Sawa‘iq. In the book al-‘Aqd al-Farid, vol. 1, p. 164, it has been mentioned: “Allah’s Apostle (a.s.) visited his daughter Fatima. He found al-Hasan, who was then a child, playing before her. He said to her: ‘Most surely, Allah will make peace between two great groups of the Muslims at the hands of this son of yours.’”
[3] Al-Sawa‘iq al-Muhriqa, p. 82. Hulyat al-Awliya.
was al-Hasan. I saw al-Hasan (when he) came and rode on the Prophet’s neck while he was prostrating himself in prayer. He did not make him go down until he himself went down. I saw him bowing and opening his legs to let him go to the other side.”[1]
7. It has been narrated that the Prophet (a.s) led the people in prayer and prostrated himself in worship for a long time. After he had recited the taslim, the people asked him about that, and he replied: “This son of mine had ridden my back, and I hated to make him go down quickly.”[2]
8. The Prophet (a.s) went up on the pulpit to deliver a sermon. Al-Hasan came and went up on the pulpit. The Prophet put him on his neck. The people at the back of the mosque saw his anklet shining on the Prophet’s chest. Al-Hasan remained so until the Prophet (a.s) finished his sermon.[3]
9. He (a.s) has said: “If someone wants to be delighted at looking at the master of the youths of the Garden, let him look at al-Hasan.”[4]
10. He (a.s) has said: “Al-Hasan is my darling…”[5]
11. Anas bin Malik has narrated: “Al-Hasan came in to the Prophet (a.s). I wanted to pull him away, and the Prophet (a.s) said to me: ‘Woe unto you, O Anas! Leave my son and the fruit of my heart. Most surely, whoever hurts him hurts me, and whoever hurts me hurts Allah.”[6]
This is a group of the traditions narrated from the Prophet (a.s) in respect of his eldest grandson. In these traditions we feel the highest kind of honoring, greeting, and sincere love.
The Second Group
As for the traditions narrated from the Prophet (a.s) in respect of his two grandsons, they are a group of the authentic traditions written by the trustworthy (narrators) and those whom memorized them by heart. They clearly indicate that al-Hasan and al-Husayn were the dearest and most lovable of the people to Allah’s Apostle (a.s). We will mention some of them as follows:
1. Sa‘eed bin Rashid has reported, saying: “Al-Hasan and al-Husayn came walking to Allah’s Apostle (a.s). He took one of them and pressed him to his
[1] Al-Isaba, vol. 2, p. 11.
[2] Al-Bidaya wa al-Nihaya, vol. 8, p. 33.
[3] Bihar al-Anwar, vol. 6 p. 58.
[4] Fada’il al-Ashab, p. 165. Al-Bidaya wa al-Nihaya, vol. 8, p. 35.
[5] Al-Isti‘ab, vol. 2, p. 369.
[6] Kanz al-‘Ummal, vol. 6, p. 222.
armpit, and then he took the other and pressed him to his other armpit. He said: ‘They are my two darlings. Whoever loves me, let him love them.’”[1] The Prophet (a.s) always gave them this nickname. Many traditions have been reported in this respect.[2]
2. Anas bin Malik has narrated, saying: “Allah’s Apostle (a.s) was asked: ‘Which of your household is the most lovable to you?’ ‘Al-Hasan and al-Husayn,’ he (a.s) replied. He said to Fatima: ‘Call out my two sons. So he kissed them and pressed them to his bosom.’”[3]
3. Usama bin Zayd has reported, saying: “One night I visited the Prophet (a.s) for a certain need. So he (a.s) went out. He included something I did not come to know. When I ended my need, I asked him: ‘What is that you have included?’ He uncovered it. Suddenly it was al-Hasan and al-Husayn. They were (riding) on his two hips. Then he said: ‘These are two sons of mine and of my daughter. O Allah, I love them; therefore, love them and love whoever loves them.’”[4]
4. Salman al-Farisi has reported, saying: “I have heard Allah’s Apostle (a.s) say: ‘Al-Hasan and al-Husayn are my two sons. Whoever loves them loves me, and whoever loves them, Allah loves him, and whomever Allah loves makes him enter the Garden. Whoever hates them hates me, whoever hates me, Allah hates him, and whomever Allah hates makes him enter the Fire.”[5]
[1] Dhakha’ir al-Uqba, p. 124.
[2] In his book Hulyat al-Awliya’, vol. 13, p. 201, Abu Na‘eem has narrated on the authority of Jabir that Allah’s Apostle (a.s.) said to Ali bin Abi Talib, peace be on him: “Assalamu ‘alayka, O father of the two plants of sweet basil. I ask you to do good to my two plants of sweet basil (to sweeten) the world. In a short time your two pillars will come to an end. Allah will compensate you on my behalf.” When the Prophet (a.s.) passed away, Ali, peace be on him, said: “This is one of the two pillars about whom the Prophet (a.s.) had told me.” When Fatima, peace be on her, passed away, Ali, peace be on him, said: “This is other pillar about whom the Prophet (a.s.) had told me.” In the book Kanz al-‘Ummal, vol. 7, p. 110, it has been mentioned on the authority of Sa‘d bin Malik who said: “I visited the Prophet (a.s.). Al-Hasan and al-Husayn were playing on his back. So I said: ‘Allah’s Apostle, do you love them?’ ‘And what reason have I that I should not love them,’ he replied, ‘they my two plants of sweet basil (to sweeten) the world.”
[3] Al-Tirmidhi, Saheeh, vol. 2, p. 306. Fayd al-Qadeer, vol. 1, p. 148.
[4] Al-Tirmidhi, Saheeh, vol. 2, p. 240. Kanz al-‘Ummal, vol. 7, p. 110. Ibn Hajar has mentioned the end of the tradition in his book al-Sawa‘iq al-Muhriqa.
[5] Al-Hakim, Mustadrak, vol. 3, p. 166. Al-Haythemi has been narrated the tradition in a slight change in his book al-Majjma‘; similarly, it has been mentioned in Kanz al-‘Ummal, vol. 6, p. 221.
5. Ibn Umar has reported, saying: “Allah’s Apostle (a.s) said: ‘Al-Hasan and al-Husayn are the two masters of the youths of the Garden, and their father is better than them.”[1]
6. The Prophet (a.s) went up on the pulpit and delivered a sermon. Al-Hasan and al-Husayn came wearing red shirts. They were walking and stumbling. So he (a.s) came down the pulpit. He carried them and put them before him, and then he said: “Allah is truthful when He says: (Your property and children are a temptation). I was looking at these two boys when they were walking and stumbling. I was impatient (to see them in a such state), so I stopped my speech and raised them.”[2]
7. Ibn Abbas has narrated: “One day while we were (walking) with the Prophet (a.s) Fatima (a.s) came towards us weeping. Allah’s Apostle (a.s) asked her: ‘May your father be sacrificed for you! What has made you weep?’ ‘Al-Hasan and al-Husayn has gone out,’ she replied, ‘I do not know where they have spent the night.’ So Allah’s Apostle (a.s) said, ‘Do not weep, for their Creator is more kind to them than you and I.’ Then he raised his hand and said: ‘O Allah, protect them and make them safe!’ Gabriel came down and said: ‘O Muhammad, do not grieve! They are sleeping at the yard of the Banu al-Najjar. Allah has entrusted an angel to protect them.’ Accordingly, the Prophet (a.s) and his companions rose and went to the yard. They found al-Hasan and al-Husayn embracing each other and sleeping. The angel who was entrusted with them had put one wing beneath them and the other on them to cover them. So the Prophet (a.s) bent down and kissed them until they got up. Then he put al-Hasan on his right shoulder and al-Husayn on his left shoulder. Abu Bakr came towards him and said: ‘O Allah’s Apostle, give me one of the boys to carry him on behalf of you.’ So, he (a.s) said: ‘Their mount is the best one, and they are the best riders, and their father is better than them.’ He reached the mosque and stood while they were on his shoulders. Then he said: ‘O Communities of the Muslims, shall I tell you of the best of
[1] Al-Hakim, Mustadrak, vol. 3, p. 167. Ibn Maja, Saheeh. The traditions reported from the Prophet (a.s.) in respect of that his two grandsons are the two masters of the youths of the Garden are ensured by many lines of transmission. In his book al-Saheeh, p. 2, vol. 306, al-Tirmidhi has narrated on the authority of Abu Sa‘eed al-Khidri, who said: [Allah’s Apostle (a.s.) said: “Al-Hasan and al-Husayn are the two masters of the youths of the Garden.” Ahmed bin Hanbal has mentioned the tradition in his book al-Musnad, vol. 3, p. 3. In his book al-Tarikh, vol. 1, p. 140, al-Khateeb al-Baghdadi has narrated on the authority of Ali, peace be on him, who said: [Allah’s Apostle (a.s.) said:] “Al-Hasan and al-Husayn are the two masters of the youths of the Garden.”
[2] Al-Turmidhi, Saheeh, vol. 2, p. 306. Al-Nisa’i, Saheeh, vol. 1, p. 209.
the people in grandfather and grandmother?’ ‘Yes, O Allah’s Apostle,’ they replied. ‘(They are) al-Hasan and al-Husayn. Their grandfather is Allah’s Apostle (a.s), and their grandmother is Khadija, daughter of Khuwaylid, mistress of the women of the Garden.’ Then he (a.s) said: ‘Shall I show you the best of the people in (paternal) uncle and aunt?’ They said: ‘Yes, O Allah’s Apostle (a.s).’ ‘(They are) al-Hasan and al-Husayn,’ he explained, ‘their paternal uncle is Ja‘far bin Abi Talib, and their paternal aunt is Umm Hani, daughter of Abi Talib.’ Then he said: ‘Shall I show you the best of the people in maternal uncle and aunt?’ ‘Yes, O Allah’s Apostle (a.s)’ they answered. ‘(They are) al-Hasan and al-Husayn,’ was the answer, ‘Their maternal uncle is al-Qasim, son of Allah’s Apostle, and their maternal aunt is Zaynab, daughter of Allah’s Apostle,’ he said. Then he said: ‘O Allah, You know that al-Hasan and al-Husayn are in the Garden, their paternal uncle is in the Garden, their maternal aunt is in the Garden, those who love them are in the Garden, and those who hate them are in the Fire.’”[1]
The tradition indicates that the Prophet (a.s) loved his two grandsons, that they were the most lovable of his household to him, and the most preferred of them to him. It is well known that the position of the prophethood is far from behaving due to the sentiment of love. The Prophet (a.s) granted them such a kind of love because they were the source of all virtues and origin of all good things.
8. Jabir has reported, saying: “I visited the Prophet (a.s) (and found) al-Hasan and al-Husayn (sitting) on his back. He said to them: ‘Your camel is the best one, and you are the best riders.”[2] Umar has narrated a tradition similar to this in meaning. He has said: “I have seen al-Hasan and al-Husayn (sitting) on the shoulders of the Prophet (a.s) and I said: ‘The best horse is yours.’ And the Prophet (a.s) said: ‘And they are the best horsemen.’”[3] Al-Sayyid al-Himyari, the poet, has composed poetry on that, saying:
Al-Hasan and al-Husayn came to the Prophet. They went out to play in the morning.
He pressed them to the bosom and risked his life for them. They were with him in that place.
They passed; and his two shoulders were beneath them. Therefore, he was the best mount, and they were the best riders!
[1] Dhakha’ir al-Uqba, p. 130.
[2] Kanz al-‘Ummal, vol. 7, p. 108. Al-Haythemi, Majjma‘, vol. 9, p. 182.
[3] Al-Haythemi, Majjma‘, vol. 9, p. 181. Kanz al-‘Ummal, vol. 7, p. 106.
9. Ya‘la bin Murra al-Thaqafi[1] has reported, saying: “Al-Hasan and al-Husayn competed with each other for Allah’s Apostle (a.s). So he pressed them to his bosom and said: ‘The child incites and prompts (man) to be miserly and coward!’”[2]
10. The Prophet (a.s) has said: “Al-Hasan and al-Husayn are two of grandsons.”[3]
11. He extremely loved his two grandsons and had mercy on them, to the extent that he invoked the protection of Allah upon them, for he had fear for them of envy. Abu Na‘eem has narrated on the authority of Abdullah, who said: “While we were sitting with Allah’s Apostle (a.s), Al-Hasan and al-Husayn, who were still young, passed by us. The Prophet (a.s) said: ‘Bring my two sons to invoke the protection of Allah upon them jus as Ibrahim did upon his sons Isma‘il and Ya‘qub.’ Then he said: ‘I invoke the protection of Allah upon you from all envious eyes, all (kinds of) Satan and vermin.’”[4] In the record of human nature there is no affection more beautiful than this affection, nor there is love more honorable than this love.
12. Among the traditions famous with the people are these words of him (a.s): “Al-Hasan and al-Husayn are two Imams whether they rise or sit.”[5] The Prophet (a.s) gave his two grandsons the Imamate, which was the most important quality present in them, for it required the ideals that none had
[1] The author of al-Mustadrak has narrated the tradition on the authority of Ya‘li bin Munabbih al-Thaqafi. I (the author) have read the books of the biographies but have not found Ya‘li bin Munabbih al-Thaqafi; rather I have (found another narrator) called Ya‘li bin Murra. Perhaps what has been mentioned in al-Mustadrak is a mistake. In the books al-Isaba and Usd al-Ghaba it has been mentioned that Ya‘la bin Murra is among the most meritorious companions (of the Prophet). He has reported (traditions) on the authority of Allah’s Apostle (a.s.) and on the authority of (Imam Ali), the Commander of the faithful, peace be on him. He was present with the Prophet (a.s.) at al-Hudaybiya Peace Treaty. He made al-Ridwan allegiance (to the Prophet). He fought at the Battles of Khaybar, al-Fath, Hozan, and al-Ta’if.
[2] Al-Hakim, Mustadrak, vol. 3, p. 168. Imam Ahmed bin Hanbal, Musnad, vol. 4, p. 172.
[3] Al-Sawa‘iq al-Muhriqa, p. 114. Kanz al-‘Ummal, vol. 6, p. 221.
[4] Hulyat al-Awliya’, vol. 5, p. 44. Al-Fada’il al-Khamsa mina al-Sihah al-Sitta, vol. 3, p. 177.
[5] Bihar al-Anwar, vol. 10, p. 78. In the books Nazhat al-Majalis, vol. 2, p. 184, and al-Ithaf bi Hub al-Ashraf, p. 129, it has been mentioned that Allah’s Apostle (a.s.) said to al-Hasan and al-Husayn: “You are two Imams; and your mother has the right of intercession.” In the book Minhajj al-Sunna, vol. 4, p. 210, it has been mentioned that Allah’s Apostle (a.s.) said to al-Husayn: “This is an Imam, son of an Imam, brother of an Imam, and father of nine Imams.”
except those whom Allah had chosen from among His servants. That was when He singled out His bosom friend (Ibraheem) with it. He, the Most High, has said: “He said: Surely I will make you an Imam of the people. Ibraheem said: And of my offspring? My covenant does not include the unjust, He said.” [1] We will deal with the Imamate, the Imam’s qualifications and qualities when we mention Imam al-Hasan’s ideals.
The Third Group
The authentic traditions narrated from the Prophet (a.s) have been ensured by many ways of transmission. In them the Prophet had indicated that love for his household was required, that he would fight against whoever fought against them, and make peace with whoever made peace with them. He had joined them to the Holy Qur’an, regarded them as life- boats and as security for the community. We will mention to readers some of these traditions:
1. Zayd bin Arqam has narrated that Allah’s Apostle (a.s) said to Ali, Fatima, al-Hasan, and al-Husayn, peace be on them: “I fight against one whom you fight against and make peace with one whom you make peace with.”[2]
2. Abu Bakr said: “I have seen Allah’s Apostle (a.s) pitching a tent and leaning on an Arab bow. Ali, Fatima, al-Hasan, and al-Husayn were in the tent. He (the Prophet) said: “O Community of the Muslims, I make peace with one who makes peace with the people in the tent. I fight against one who fights against them and support whoever supports them. None loves them but the one whose grandfather is happy and his birth is good. And none hates them but the one whose grandfather is unhappy and whose birth is bad.”[3]
3. Ahmed bin Hanbal narrated that the Prophet (a.s) took al-Hasan and al-Husayn by hand and said: “Whoever loves me, and loves these two (grandsons of mine), their father, and their mother will be with me in my rank on the Day of Resurrection.”[4]
4. Jabir narrated: “One day Allah’s Apostle (a.s) was at Arafat and Ali was facing him. He said to him: ‘Come to me. O Ali, you and I have been created from one tree. I am its origin and you are its branch. Al-Hasan and al-Husayn are its twigs. So whoever clings to a twig of it, Allah makes him enter the Garden.”[5]
[1] Qur’an, 1, 124.
[2] Kanz al-Ummal, vol. 7, p. 102. Ibn Maja, Sunan, p. 14. In his book al-Bidaya wa al-Nihaya, Ibn Kuthayr has narrated the tradition on the authority of Abu Hurayra.
[3] Al-Riyad al-Nadira, vol. 2, p. 252.
[4] Ahmed, Musnad, vol. 1, p. 77. Yanabee‘ al-Mawada, p. 164. al-Tirmidhi, Saheeh, vol. 2, p. 301.
[5] Ahmed, Musnad, vol. 1, p. 77.
5. Ibn Abbas narrated: “Allah’s Apostle (a.s) has said: ‘The stars are security for the inhabitants of the earth from drowning, and my household are security for my community from disagreement. Therefore, if an Arab tribe opposes them, it will disagree (with them) and become the party of Iblis.”[1]
6. Zayd bin Arqam narrated, “Allah’s Apostle (a.s) said: ‘I have left with you that which if you keep to, you shall never go astray after me; one is greater than the other; Allah’s Book, a Rope extending from the heavens to the earth, and my family, my household. These twain shall never separate from one another till they reach me by the Pool; therefore, see how you will obey me through them.”[2]
Most surely the Traddition of al-Thaqalayn is among the most trustworthy and famous Prophetic traditions. The religious scholars have taken great care of it, for it has an important part of the Islamic faith. Besides, it is among the most manifest traditions on which the Shi‘a depend in respect of confining the Imamate to Ahlul Bayt, their being protected from errors and inclinations. That is because the Prophet (a.s) compared them to Allah’s Holy Book that, falsehood shall not come to it from before it nor from behind it; therefore, they shall never separate from each other. It is natural that when a dissent issues (from a person) against the religious precepts, it is regarded as a separation from the Holy Book. The Prophet (a.s) has declared that they shall never separate from each other till they reach him by the Pool; therefore, the tradition clearly indicates the protection from errors. The Prophet (a.s) repeated the tradition on several occasions, for he aimed at protecting the community, keeping its straightness, and keeping it away from deviation in the ideological fields and the like. That is when the nation clings to the Ahlul Bayt, does not go ahead of them, nor does it lag behind them.
Writing a complete research on all sides of the tradition requires writing a special book. The wonderful research the religious scholars have done in all the sides of the tradition, whether the chain of authorities or the indication, has sufficed us the burden of doing a research on it.[3]
7. Abu Sa‘eed al-Khidri narrated, “I have heard the Prophet (a.s) saying: ‘The similitude of my household among you is that of the Ark of Noah: whoever boards it is saved, and whoever lags behind it is drowned. And the similitude of my household among you is like the Gate of Salvation of the Israelites: whoever enters it is forgiven.”[4]
[1] Al-Hakim, Mustadrak, vol. 3, p. 12.
[2] Al-Turmidhi, Saheeh, vol. 2, p. 308. Usd al-Ghaba, vol. 2, p. 12.
[3] Al-Muraja‘at, pp. 49-52. Al-Usool al-‘Aama lil Fiqh al-Muqaran, pp. 164-187.
[4] Majjma‘ al-Zawa’id, vol. 9, p. 168. In his Mustadrak, al-Hakim has narrated on the
In his valuable Muraja‘at, Imam Sharaf al-Deen has explained the tradition, saying: “You know that likening them with the Ark of Noah implies that whoever resorts to them in matters related to the religion, deriving the branches and basics of religion from their virtuous Imams, will surely be saved from the fire of hell. And whoever lags behind them is like one who seeks shelter during the flood with a mountain so that it may save him from Allah’s destiny, but he will eventually be drowned in water while the first will be hurled in the inferno, may Allah protect us from it.
“The reason why they, peace be on them, are compared to the Gate of Salvation (Bab Hitta) is that Allah has made that Gate a symbol of humility before His Greatness and submission to His Judgment; therefore, it becomes a reason for forgiveness. This is the reason for the similitude. After he had mentioned these traditions and the like, Ibn Hajar accepted the tradition. Then he said: ‘The reason for their similitude to the Ark is that whoever loves and highly respects them as means of thanking to the One Who gave them honors, following the guidance of their learned men, will be saved from the darkness of dissension, and whoever lags behind it is drowned in the sea of ingratitude and will perish in the paths of tyranny.’ Then he adds the following: ‘As to the Gate of Salvation (meaning the reason for their similitude to it), Allah has made entering that gate, which probably was the gate of Areeha or of Bayt al-Maqdis, in humility, seeking forgiveness, a reason for salvation, and He (likewise) has made loving the Ahlul Bayt a reason for this nation’s salvation.’”[1]
8. The Prophet (a.s) has said: “The knowledge of the progeny of Muhammad brings salvation from the Fire, and loving Ahlul Bayt is walking on the Straight Path. Allegiance to the progeny of Muhammad is a security against the torture.”[2]
9. He (a.s) has said: “Whoever dies because of his love for the progeny of Muhammad dies a martyr. Whoever dies because of loving the progeny of Muhammad dies as a believer of a perfect faith. Whoever dies for loving
authority of Hanash al-Kinani, who said: [I have heard Abu Dharr saying while he was putting his hand on the Gate of the Kaaba:] “O People, whoever recognizes me; therefore, I am the one you have recognized. Whoever does not recognize me; therefore, I am Abu Dharr. I have heard Allah’s Apostle (a.s.) saying: ‘The similitude of my household among you is that of the Ark of Noah: whoever boards it is saved, and whoever lags behind it is drowned.’” Many traditions have been mentioned in this regard.
[1] Al-Muraja‘at, p. 54.
[2] Ibid., p. 58, quoted from the book al-Shafa’, p. 40.
Muhammad’s children will be given the glad tiding of entering the Garden by the angel of death, then by Munkar and Nakeer. Whoever dies for loving Muhammad’s descendants will be taken to the Garden like a bride taken to her groom’s house. Whoever dies loving Muhammad’s progeny will have two doors in his grave overlooking the Garden. Allah will make the grave of whoever dies for loving Muhammad’s children a visiting place for the angels of mercy. Whoever dies for loving Muhammad’s progeny dies adhering to the Sunna and consensus. Whoever dies hating Muhammad’s progeny will come on the Day of Judgment with this inscribed between his eyes: ‘He should despair of Allah’s mercy.’”[1]
10. He (a.s) has said: “Consider my household among you as you consider the head of the body, and the eyes in the head, for the head is guided by the eyes.”[2]
It is incumbent on the Muslims to consider the household of their Prophet as they consider the head of the body and the eyes in the head. They should cling to their objectives, and follow their deeds and their words. If they do that, they will be the masters and guides of nations. However, they have declared themselves the enemies of them, removed them from their ranks and their positions. So they have been inflicted with setbacks, surrounded by misfortunes and dangers; to Allah we belong and to Him is our return!
11. He (a.s) has said: “The feet of any servant of Allah shall never move on the Day of Judgment unless he is asked about four things: how he has spent his life, what he has worn his body out for, how he has made and spent his wealth, and about loving us, we the Ahlul Bayt.”[3]
Most surely Muslims are responsible before Allah for loving Ahlul Bayt. The most manifest kind of love is following their words and imitating them in all fields.
12. He (a.s) has said: “Let whoever is pleased to live like me and die like me and inhabit Eden’s Paradise which my Lord has cultivated, take Ali as his master after me. And let him obey whoever he places in charge over him, and let him follow the example of my household after me, for they are my progeny; they are created from my own mould and blessed with my own
[1] Al-Muraja‘at, p. 59, quoted from al-Tafseer al-Kabeer by Imam al-Tha‘labi, commentary on the Verse al-Mawadda.
[2] Al-Muraja’at., quoted from al-Sharaf al-Mu‘abbad, p. 58.
[3] Ibid., quoted from Ihya’ al-Mayyat by al-Sayuti, and al-Arba‘eeniya by al-Nabahani.
comprehension and knowledge. Woe unto those who reject them and separate me from them! May Allah never permit them to enjoy my intercession!”[1]
We are satisfied with these traditions narrated from Allah’s Apostle (a.s) in respect of his household. Tens of traditions similar to them have been mentioned in the books of Hadith. They display the merits of the Ahlul Bayt (a.s) and require Muslims to resort to them in all cases.
The Muslims honor al-Hasan
The Muslims took care of Imam al-Hasan and honored him. The remarkable companions of the Prophet magnified and respected him. For example, Abdullah bin Abbas, the religious scholar of the community, prepared the stirrup for al-Hasan and al-Husayn when they rode (their camels) and arranged their clothes. Mudarik bin Ziyad blamed Abdullah for that, and he rebuked him, saying: “O Wicked! Do you know who they are? They are the grandsons of Allah’s Apostle (a.s). Has Allah not done me a favor when I hold the stirrup for them and arrange their clothes?”[2]
Al-Hasan and al-Husayn performed the hajj on foot. When they passed by riders, they (they riders) dismounted for them. When they circumambulate the Kaaba, the people overcrowded around them to greet them and to be blessed by them.[3] When Abu Hurayra saw Imam al-Hasan (a.s), he kissed him because he saw Allah’s Apostle (a.s) doing that.[4] The Muslims had the right to honor al-Hasan, for the Prophet (a.s) honored him and raised his position.
[1] Kanz al-‘Ummal, vol. 6, p. 217.
[2] Ibn Asakir, vol. 4, p. 212. Ibn Shahrashub, al-Manaqib, vol. 2, p. 143.
[3] Al-Bidaya wa al-Nihaya, vol. 8, p. 37.
[4] Imam Ahmed bin Hanbal, al-Musnad, vol. 2, p. 255. Al-Baladhiri, Ansab al-Ashraf.
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