The Ahl as Sunnah Stance concerning the Blessed Ahl Al Bayt

Bismillahir Rahmanir Rahim

Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

wa ‘alaa Aalihi wa Sahbihi ajma’een

The Ahl as Sunnah Stance concerning the Blessed Ahl Al Bayt

A question answered by Shaykh Muhammad al Yaqoubi

 

Question 11: by Irfaan

Assalaam walaikum Shaykh, What should the Ahl As-Sunnah stance be on the Ahl al-Bayt, and how does it differ with the Shia assertion of Ismah (infallibility), how much love should we bestow on them and is their maqam higher then the sahabah’s? Also what about their assertion of praying on Turban or natural surfaces is this a valid Fiqh opinion

Answer:

Glory be to Allah; prayer and salutations are due to His Messenger Sall Allah-u ‘alayhi wa Sallim. The descendants of the Prophet Sall Allah-u alayhi wa Sallim through his two grandsons Sayyidunaa al-Hasan and Sayyiduna al-Husayn radiya Allah-u ‘anhumaa are parts of the family of the Prophet Sall Allah-u ‘alayhi wa Sallim known in Arabic as (’Aal al-Bayt). The major reference to the rights of the family of the prophet Sall Allah-u ‘alayhi wa Sallim is in the Qur’anic verse, {Say, I do not ask you for any reward for IT [the Qur'an] except friendship to my kin}. In addition to this verse there are several hadith that speak loudly of the rights the Prophet Sall Allah-u ‘alayhi wa Sallim laid upon us concerning his family. These rights vary from love and respect to financial rights in the Public Funds.

Love and respect for the family of the Prophet is one of the features that distinguished the path of Ahlus sunnah for centuries. The books of Fiqh, history, biographies have countless examples of the relationship between the Ulema and ‘Aal al-Bayt. The great Imam sidi Ahmad Zarouq wrote in his “Qawaa’id at-Tasawwuf” a principle on the love for the family of the Prophet; ash-Shaykh al-Akbar Muhyideen Ibn ‘Arabiy wrote a beautiful section in his “Meccan Revelation” on ‘Aal al-Bayt; both elaborated on the special high rank of ‘Aal al-Bayt and their special merit on the Day of Judgment. Al-Qadi ‘Iyaad rahimahu Allah quoted the various hadiths that compel Muslims to the rights he Sall Allah-u ‘alayhi wa Sallim has upon us concerning his family. A good reference on this subject is “ash-Sharaf al-Mu’abbad li-’Aali Muhammad” By shaykh Yousuf an-Nabhaaniy.

On how much love we should have for them let me quote for you this story that happened with me: One of the greatest Ulema and men of Allah now in Damascus is shaykh Saleem al-Hammamiy who is 100 years of age, (at least). He is known for his extreme love for the family of the Prophet Sall Allah-u ‘alayhi wa Sallim. Upon one of my stays in Damascus in the beginning of this year (2002) I met him a few times during several dinners held by his sons, he told me twice that he wanted to see me alone. So, I went to visit him; in his room he gave a gift (a lot of money) and wanted me to give him my word that I would consider him part of our family by saying (Saleem is one of us - the family of the Prophet); he added that this will give him one hope for survival on the Day of Judgment. When two scholars meet in a party, the scholar of ‘Aal al-Bayt is always foremost. Niqabat al-Ashraaf was a special administration that handled the register, birth, death, geneologies and financial rights of ‘Aal al-Bayt. Naqeeb al-Ashraaf was the official title of the head of that administration. Formally, half a century ago, when the Mufti and Naqeeb al-Ashraaf met, the latter takes precedence over the former, e.g. Naqib al-Ashraaf on the right-hand side of the president and the Mufti on the left-hand side. Ahlus sunnah’s love and respect for ‘Aal al-Bayt is immense and strong but not extreme so that it kept them within the tenets of the Deen.

The extreme love the Shee’as had for ‘Aal al-Bayt led them to believe that they are impeccable, a position they have held for centuries. In some of their most recent writings some prominent shi’i leaders make it possible that some of the Imams of ‘Aal al-Bayt may reach levels higher in ranks than some prophets, which contradicts the Islamic dogma which states that messengers and then prophets are the best of all humanity with no single exception. We love the family of the Prophet Sall Allah-u alayhi wa Sallim for his sake, for the blood that runs in their veins, or if we may put it in modern scientific terms, for the genes they inherited from him. It is sometimes difficult to stimulate this love for ‘Aal al-Bayt when people see the majority of them as ordinary people, less righteous than others, have no knowledge of the deen, with some of them even getting far off the deen so they question the whole principle. Had we loved them for their own sake we would be excused if we disrespect them when they transgress; but we love them above all for the sake of their grandfather, and whether they are righteous or sinful, they are his descendants and he is still their grandfather. This is why one of the Algerian scholars, shaykh ‘Ashour al-Khanqi, a devotee to the family of the Prophet Sall Allah-u alayhi wa ‘Aalihi wa Sallim wrote a book on this issue under the title: “al-’Ithaaf bifadli ‘Usaatil- Ashraaf”. I came across the title of this book several years ago and was very much interested in the life of the author; feeling compelled to be grateful to him on behalf of the living members of family of the Prophet Sall ‘alayhi-u ‘alayhi wa ‘Aalihi wa Sallim but the book, in its lithographic one hundred year old edition is as rare as a manuscript. Two years ago, I visited Princeton Library in my search of some manuscripts on hadith and went to its Arabic printed stocks and thought, not knowing where to start the search, I wondered how to find any rare book. To my surprise, I walked between the shelves and picked up one volume, the very first and it was this book on ‘Aal al-Bayt.

 

The Prophet’s Parents Are Saved

The Prophet’s Parents Are Saved

Imam Jalaluddin al-Suyuti

Translated by Shaykh Gibril Fouad Haddad

Released by www.marifah.net 1428 H

Reprinted with permission from www.marifah.net

This writing concerns the question of the ruling (hukm) that the father and mother of The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) are (believed to be) saved and not in Hellfire. This has been declared by the majority of the scholars, and in reaching that declaration they have several methods (masalik).

FIRST

His parents died before he was sent as Prophet, and there is no punishment for them as “We never punish until We send a messenger (and they reject him)” (17:15). Our Ash`ari Imams of those in kalam, usul, and Shafi`i fiqh agree on the statement that one who dies while da’wa has not reached him, dies saved. This has been defined by Imam Shafi`i . . . and some of the fuqaha’ have explained that the reason is that that person is on fitra (primordial disposition), and has not stubbornly refused nor rejected any Messenger.

That is the position of our Shaykh, Shaykh al-Islam Sharafuddin al-Munawi, as I received it. He was once asked whether the Prophet’s father was in the fire and he groaned loudly at the questioner. The latter insisted: “Is his Islam established?” and he answered that he died in fitra and quoted the verse.

It is the position of Ahl al-Sunnah and it was opposed by the Mu`tazila and those who follow them among those who say that one is condemned because Allah is known rationally. It is also the position of Shaykh al-Islam Ibn Hajar al-’Asqalani who said, The (proper) conjecture (zann) concerning his parents, meaning also all those who died before his Messengership, is that they shall obey (his call) at the time of their examination (in the grave), as a gift (from Allah) to please him.

This method is based on the following sources:

[Evidence from the Qur'an]

• The aforementioned verse. (17:15)

• The verse, “Your Lord does not unjustly (bi zulm) destroy the townships while their people are unconscious (of the wrong they do)” (6:131). Al-Zarkashi adduced it to illustrate the rule (qa`ida) that one thanks Allah through hearing (about Him), not through rational induction.

• The verse, “Otherwise . . . they might say, Our Lord! Why sentest Thou no messenger unto us, that we might have followed Thy revelations and be among the believers?” (28:47) Adduced by Zarkashi and Ibn Abi Hatim in their tafsirs. The latter adds the Hadith, “Those who die in fitra will say, My Lord, no book nor messenger reached me, and he recited his verse.” (Bukhari and Muslim)

• The verse, “And if We had destroyed them with some punishment before it [your coming], they would assuredly have said: Our Lord! If only Thou hadst sent unto us a messenger, so that we might have followed . . .” (20:134)

• “And never did thy Lord destroy the townships, till He had raised up in their mother-town a Messenger reciting unto them Our revelations. And never did We destroy the townships unless the folks thereof were evil-doers” (28:59). Ibn Abi Hatim quotes Ibn `Abbas’s and Qatada’s explanations that it refers to the people of Mecca, who were condemned only after The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) was sent to them and they denied him.

• “Lest ye should say, the Scripture was only revealed to two sects before us, and we in sooth were unaware of what they read” (6:156).

• “And We destroyed no townships but it had its warners for reminder, for We never were oppressors” (26:208-209). `Abd ibn Hamid, Ibn al-Mundhir, and Ibn Abi Hatim quote Qatada in their tafsirs to the effect that revelation, proof, and exhortation must precede condemnation.

• “And they cry for help there, (saying), Our Lord! Release us; we will do right, not (the wrong) that we used to do. Did not We grant you a life long enough for him who reflected to reflect therein? And the warner came unto you” (35:37). The commentators said, “The warner is the Prophet .”

[Evidence from the Hadith]

Hadith Concerning the Examination of the People of fitra [Primordial Disposition] on the Day of Resurrection and the Entry into Paradise of Those Who Obey and the Entry into the Fire of Those Who Disobey:

Ahmad, Ibn Rahawayh, Ibn Mardawayh, and Bayhaqi (al-I`tiqad `ala madhhab al-salaf ahl al-sunnah wa-l-ama`ah) who said, sahih through Aswad ibn Sari’. The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said,

Four will present excuses on the Day of Resurrection: The deaf one, the idiot, the senile old man, and the one who died in fitra. The first will say, I didn’t hear anything; the second, Islam came and street-children were throwing dung at me; the third, Islam came and I did not have my wits about me, and the fourth, my Lord, no Messenger came to me. Allah will Himself take their covenant to obey Him. They will be told to enter the fire (as a test). Those who obey will find it cool and safe, while those who refuse will be dragged to it. (Aswad, Abu Hurayra)

Al-Bazzar and Tirmidhi who correctly graded it hasan:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, The one who died in fitra, the imbecile, and the infant will say respectively: No Book or Messenger reached me; You gave me no mind wherewith to understand good or evil; I did not have a chance to do anything. A fire will be presented to them and they will be told to enter it. Those who would have done well in life will obey and enter it (temporarily) while those who would have disobeyed in life will refuse. Allah will tell them, You disobey Me (seeing Me), so how could you obey My Messengers in My absence? (Abu Sa`id al-Khudri)

Al-Bazzar and Abu Ya’la: same as above with the addition of the senile old man. Those who obey and enter the fire will go across it speedily. (Anas)

`Abdul Razzaq, Ibn Jarir, Ibn al-Mundhir, Ibn Hatim, with an authentic chain that meets the criteria of Bukhari and Muslim:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, “The one who died in fitra, the idiot, the deaf, the mute, and the senile will be sent a messenger (at that time) who will say, Enter the fire. They will argue and say: How can it be when no messenger reached us? But woe to them! If they had entered it they would have found it cool and safe. Whoever accepts and obeys will enter it.” Abu Hurayra added, Read, “We never punish until We send a messenger” (17:15).”

Al-Bazzar and Hakim, who graded it sahih by the criteria of Bukhari and Muslim:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, The people of Jahiliyya will come on the Day of Judgment carrying their idols on their backs. Allah will question them and they will say: Our Lord, You did not send us a Messenger and nothing from You reached us. If you had sent us one, we would have been your most obedient servants. Allah will say, Shall I test your obedience? And He will tell them to enter the fire and stay in it. They will enter it and return again, in fear of its fury and exhalations, and they will say, Our Lord, protect us from it. He will say: Didn’t you promise to obey Me if I ordered you something? They will pledge again and enter it, only to come back and plead again. The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, Had they stayed in it the first time, they would have found it cool and safe. (Thawban)

Tabarani and Abu Nu’aym:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, The imbecile will come on the Day of Judgment together with the one who died in fitra and the infant etc. (same as (e)) They will keep coming back although the fire would not have hurt them, and Allah will say, I knew your actions from afore, so take them (O Fire).

Merits of Sha’baan and Nisful Sha.baan

 

 

Merits of Sha’baan and Nisful Sha’baan Shaabi Baraa’at
From Ghunyat lit-Taalibi Of Sayyidinaa El Sheikh Muhyuddin Abdul Qadir El Jilani

{Quddusus Sirruhoo}

 

The Sixth Discourse

On the special merit of the month of Sha’baan, and the divine forgiveness [maghfirah] and good pleasure [ridwaan] sent down on the middle night of that month.

 

Sayyida A’isha, the wife of the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim wa Rahdiyallahu anhaa), is reported as having said:

Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and he would go so long without fasting that we would say he was never going to fast, but I never saw Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) continue a fast from the beginning to the end of any month except the month of Ramadaan, [apart from which] I never saw him do more fasting in any month than he did in Sha’baan.

Sayyida ‘Aisha (Radhi Allahu anhaa) is also reported as having said:

Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and go so long without fasting that we would say he was never going to fast. The fasting he liked best was that he did in Sha’baan, so I said to him: “O Messenger of Allaah, how is it I always see you fasting in Sha’baan?” and he said (Sall Allahu ‘alaihi wa Aalihi wa Sallim):
“O ‘A’isha, it is the month in which the Angel of Death has to note down the name of anyone whose soul he must take before the year is out, so I would rather he did not record my name except while I am fasting.”

Sayyidinaa Umm Salama (Radhi Allahu anhaa) is reported as having said:

In no other month, apart from Ramadaan, did Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) fast more often than in Sha’baan. And that was because, each Sha’baan, all who must die in the course of that year have their names transcribed from the list of the living onto that of the dead, and a man may embark on a journey even while his name is listed among those about to die.

Sayyidinaa Anas [ibn Maalik] (Radhi Allahu anhu) once said:

When asked about the most meritorious fasting, the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said: “Fasting in Sha’baan in honor of Ramadaan.”

Sayyidinaa ‘Ubaidu’llaah ibn Qais once heard ‘A’isha (Radhi Allahu anhaa) say:

“The dearest of months to Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) was Sha’baan, which he would link to Ramadaan.”

According to Sayyidinaa ‘Abdullaah (Radhi Allahu anhu), Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

Anyone who fasts on the last Monday of Sha’baan will be granted forgiveness. -meaning the last Monday that falls within it, not as the very last day of the month, for it is forbidden to anticipate the month [of Ramadaan] by one or two days.

Anas ibn Maalik (Radhi Allahu anhu) is the authority for the report that Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“It is called Sha’baan simply because it is juxtaposed [yansha'ibu] to Ramadaan, containing many blessings, while Ramadaan is so called because it scorches [yurmidu] sins.”

Allaah (Exalted is He) has said:

Your Lord creates and chooses what He wills. wa Rabbuka yakhluqu maa yashaa’u wa yakhtaar. (Holy Qur’an, 28:6

Thus Allaah (Exalted is He) has selected four out of each kind of thing, then He has chosen one of the four:

From among the Angels, He selected Gabriel [Jibriil], Michael [Miikaa'iil], Israafiil and Azraa’iil, then He chose Gabriel from these four.

 

From all the Ambiyaa (Salawaat Allahu alayhim ajma’een), the four He selected were Abraham, Moses, Jesus and Muhammad (Allaah bless them all, and give them peace), then of these He chose Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim).

 

The four He selected from among the Companions (Radhi Allahu anhum) were Abuu Bakr, ‘Umar, ‘Uthmaan and ‘Alii, and His preferred choice was Abuu Bakr (Radhi Allahu anhu).

 

The four mosques: The Sanctuary Mosque [by the Ka'ba in Mecca], al-Aqsaa Mosque [in Jerusalem], the Mosque of Medina the Ennobled City, and the Mosque of Mount Sinai. Of these He chose the Sanctuary Mosque [al-Masjid al-Haraam].

 

The four days: The Day of Breaking Fast [Yawm al-Fitr], the Day of Sacrifice [Yawm al-Adhaa], the Day of ‘Arafa, and the Day of ‘Ashuuraa.’ Of these He then chose the Day of ‘Arafa.

 

The four nights: The Night of Absolution [Lailat al-Baraa'a], the Night of Power [Lailat al-Qadr], the Night of Friday Congregation [Lailat al-Jum'a], and the Night of the Festival [Lailat al-'Id]. Of these He chose the Night of Power.

 

The four sites: Mecca, Medina, Jerusalem, and the Mosques of the Tribes [Masaajid al-'Ashaa'ir]. Of these He chose Mecca.

 

The four mountains: Uhud, Sinai, Likaam, and Lebanon [Lubnaan]. Of these He chose Mount Sinai.

 

The four rivers: Jaihuun, Saihuun, the Euphrates [al-Furaat] and the Nile [an-Niil]. Of these He chose the Euphrates.

 

The four months: Rajab, Sha’baan, Ramadaan, and al-Muharram. Of these He chose the month of Sha’baan, and made it the Prophet’s own month (Sall Allahu ‘alaihi wa Aalihi wa Sallim). So, just as the Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the most excellent of Ambiya, his month is the most excellent of months.

 

According to Abuu Huraira (Radhi Allahu anhu), the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“Sha’baan is my month, Rajab is Allaah’s month, and Ramadaan is the month of my Community. Sha’baan is the expiator, while Ramadaan is the purifier.”

He also said (Sall Allahu ‘alaihi wa Aalihi wa Sallim):

Sha’baan is a month between Rajab and Ramadaan. People tend to neglect it, but that is when the deeds of His servants ascend to the Lord of All the Worlds, so I would rather mine rose up while I was fasting.

According to Anas ibn Maalik (Radhi Allahu anhu), the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“The excellence of Rajab over other months is like the excellence of the Qur’aan over all other speech, while the excellence of Sha’baan over other months is like my excellence over the rest of the Prophets, and the excellence of Ramadaan over other months is like the excellence of Allaah (Exalted is He) over all His creatures.”

Anas ibn Maalik (Radhi Allahu anhu) is also reported as having said:

“When the Companions of the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) beheld the new moon of Sha’baan, they would immerse themselves in reading their copies of the Qur’aan. The Muslims would pay the alms-due [zakaat] assessed on their wealth, thereby providing the means for the weak and the poor to fortify themselves in preparation for the fasting of the month of Ramadaan. The governors would summon the prison inmates, to carry out the sentence on those convicted of major offences under Islamic law, and to set the rest free. Businessmen would set about paying their debts and collecting their dues. Then, when they beheld the new moon of Ramadaan, they would bathe themselves and devote themselves to worship.”

On the meanings of the five Arabic letters of the word Sha’baan.

 

The word Sha’baan [in the Arabic script] is spelled with five letters:
shiin, ‘ain, baa’, alif and nuun. The shiin stands for sharaf [nobility], the ‘ain for ‘uluww [sublimity], the baa’ for birr [piety], the alif for ulfa [harmonious intimacy], and the nuun for nuur [radiant light].

 

These are the gifts from Allaah (Exalted is He) to His servant in this month. It is a month in which treasures are laid open, in which blessings are sent down, in which faults are forsworn, in which sins are expiated, and in which benedictions are multiplied upon Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim), the best of human creatures.

This is the month of blessings upon the Chosen Prophet. Allaah (Exalted is He) has said,

Inna ‘llaaha wa malaa’ikata-hu yusalluuna ‘ala ‘n-Nabiyy: yaa ayyuha ‘lladhiina aamanuu salluu ‘alai-hi wa sallimuu tasliimaa. (Allaah and His angels shower blessings on the Prophet. O you who believe invoke blessings upon him and salute him with a worthy salutation.) (Holy Qur’aan 33:56)

The blessing from Allaah is mercy; from the angels, intercession and petition for forgiveness; and from the believers, supplication and appreciation.

According to Mujaahid (Radhi Allahu anhu):

“The blessing from Allaah is prosperity and virtue; from the angels, help and support; and from the believers, compliance and respect.”

It was Ibn ‘Ataa’ who said:

“The blessing on the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) from Allaah (Exalted is He) is conjunction, from the angels it is tender care, and from the believers it is following with affection.”

As someone else put it:

“The blessing of the Lord (Blessed and Exalted is He) upon His Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the enhancement of respect. The blessing of the angels upon him (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the display of gracious favor. The blessing of his Community upon him (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the request for intercession.”

As he himself (The Holy Last Messenger, Sall Allahu ‘alaihi wa Aalihi wa Sallim) has told us:

When someone pronounces a single blessing on me, Allaah blesses him ten times.

Far from being negligent during this month, therefore, every conscientious believer is obliged to exert himself in preparation for the coming month of Ramadaan, using the days that remain to get clear of sins and repent those committed in the past. One should beseech Allaah (Exalted is He) in the month of Sha’baan. One should appeal to Allaah (Exalted is He) through the owner of the month, Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim), until the corruption of one’s heart is corrected, and the sickness of one’s inner being is cured.

 

This must be done without delay and not put off until tomorrow, for the days are three: yesterday, which is a date in history [ajal]; today, which is a time for action ['amal]; and tomorrow, which is a hopeful expectation [amal], for whether you will get there or not is beyond your ken. Thus yesterday is a caution, today is an opportunity, and tomorrow is a risk.

 

The months are likewise three: Rajab, now past and gone beyond return; Ramadaan, awaiting in a future you may not live to see; and in between we have Sha’baan, so let us seize this opportunity for worshipful devotion.

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said to a man (some say it was ‘Abdu’llaah ibn ‘Umar ibn al-Khattaab, Radhi Allahu anhu) by way of stern advice:

Make the most of five before five: youth before old age; health before sickness; wealth before poverty; ease before business, and life before death.

Concerning the Night of Absolution [Lailat al-Baraa'a], its special mercy, grace and merits. Allaah (Almighty and Glorious is He) has said:

Haa-Miim. Haa-Miim: wa ‘l-Kitaabi ‘l-mubiini innaa anzalnaa-hu fii lailatin mubaarakatin.

By the Book that makes plain; We sent it down on a blessed night. (Holy Qur’an 44:1-3)

According to the greatest Faqih in al-Islam, Sayyidinaa Ibn ‘Abbaas (Radhi Allahu anhu, and with his father),

” ‘Haa-Miim’ means that Allaah has predetermined everything in existence till the Day of Resurrection. ‘The Book that makes plain’ is the Qur’aan, which is also the object referred to in ‘We sent it down.’ The ‘blessed night’ is the night of mid-Sha’baan, which is the Night of Absolution.”

In the Qur’aan, Allaah (Exalted is He) calls many things ‘blessed,’ including the Qur’aan itself, of which He has said:

Wa haadhaa dhikrun mubaarakun anzalnaa-h.

This is a blessed Reminder that We have revealed (Holy Qur’an 21:50).

Part of its blessedness is that one who reads it and believes in it enjoys right guidance and salvation from the Fire, and these benefits are also passed by extension to his ascendants and descendants. As the Holy Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) has said:

When someone reads the Qur’aan from the written text, Allaah (Almighty and Glorious is He) alleviates the torment of his parents, even if they were unbelievers.

One of the things Allaah (Almighty and Glorious is He) calls ‘blessed’ is water, for He has said:

Wa nazzalnaa mina ’s-samaa’i maa’an mubaarakan.

And down from the sky We have sent blessed water. (Holy Qur’an 50:9)

Part of its blessedness lies in the fact that all life depends on it. In the words of Allaah (Almighty and Glorious is He):

wa ja’alnaa mina ‘l-maa’i kulla shai’in hayy: a-fa-laa yu’minuun.

And We made every living thing from water Will they not then believe? (Holy Qur’an 21:30).

Water is said to contain ten subtle properties: delicateness, suppleness, energy, fluency, limpidity, mobility, moistness, coolness, humility and vitality. Allaah (Exalted is He) has imbued the conscientious believer [mu'min labiib] with these same properties, namely, refinement of the heart, flexibility of temperament, energy in obedient service, politeness of the personality, purity of behavior, movement in good works, moistness in the eye, coolness toward sinful transgressions, humility toward fellow creatures, and vitality in heeding the truth.

The olive tree is another thing called ‘blessed’ by Allaah (Exalted and Glorious is He):

Min shajaratin mubaarakatin zaituunatin.

From a blessed tree, an olive (Holy Qur’an 24:35)

This was the first tree from which Adam (peace be upon him) ate when he was cast down to earth. It contains nourishment and enlightenment. In the words of Allaah (Exalted is He):

Wa sibghin li’l-aakiliin.

“And relish for the eaters.” (Holy Qur’an 23:20)

Some say the ‘blessed tree’ is Sayyidinaa Ibraahiim (Alayhis-Salaam), some say it is the Holy Qur’aan, and others say it is true faith. Still others say it is the tranquil soul of the believer, insistent on good conduct, obedient to commandment, restrained by prohibition ,submitted to destiny, conforming to the Lord in what He has decreed and ruled.

Sayyidinaa Jesus (Alayhis-Salaam) is also among those Allaah (Almighty and Glorious is He) calls ‘blessed’:

Wa ja’ala-nii mubaarakan aina-maa kuntu.

[Jesus said]: “And He has made me blessed wherever I may be.” (Holy Qur’an 19:31)

His blessedness (peace be upon him) includes the sprouting of the fruit from the date palm for his faithful mother, Sayyidinaa Maryam (The Blessed Mother Mary, peace be upon both mother and son), and the gushing forth of water beneath him.

In the words of the Almighty and Glorious One:

Fa-naadaa-haa min tahti-haa allaa tahzanii qad ja’ala Rabbu-ki tahta-ki sariyyaa: wa huzzii ilai-ki bi-jidh’i ‘n-nakhlati tusaaqit ‘alai-ki rutaban janiyyaa: fa-kulii wa ’shrabii wa qarrii ‘ainaa.”

Then [a voice] cried to her from below her, saying: “Grieve not, for your Lord has placed a rivulet beneath you. And shake the trunk of the palm-tree toward you: It will cause ripe dates to fall upon you. So eat and drink and be consoled. (Holy Qur’an 19:24-26) .

Among other good deeds and miracles, he healed the blind and cured the leper, and brought the dead to life by his supplication.
The Ka’ba is one of the things called ‘blessed’ by Allaah (Almighty and Glorious is He):

Inna awwala Baitin wudi’a li’n-naasi la-’lladhii bi-Bakkata mubaarakan.

The first House appointed for mankind was that at Bakka, a blessed place. (Holy Qur’an 3:96)

Part of its blessedness is that one who enters it, bearing a heavy load of sins, will come out having been forgiven. Allaah (Exalted is He) has said:

Wa man dakhala-hu kaana aaminaa.

And anyone who enters it is safe. (Holy Qur’an 3:97)

So if someone enters the House as a believer, aware of his sins and repentant, Allaah waives his punishment, accepts his repentance and forgives him. It is also said that anyone who enters it is immune to wrongdoing, as long as he remains within the Sacred Precinct. It is therefore unlawful to kill the game there, or to fell the trees.

 

The sanctity of the Ka’ba is due to the sanctity of Allaah, the sanctity of the Mosque to the sanctity of the Ka’ba, the sanctity of the Mecca to the sanctity of the Mosque, and the sanctity of the Sacred Precinct to the sanctity of Mecca. As it is said: “The Ka’ba is a Qibla [direction of prayer] for the people of the Mosque, the Mosque is a Qibla for the people of Mecca, Mecca is a Qibla for the people of the Sacred Precinct, and the Sacred Precinct is a Qibla for the people of the earth.

 

The Night of Absolution has also been called ‘blessed’, because it is a vessel for the mercy, blessing, benefit, pardon and forgiveness descending for the people on earth.

According to Abuu Nasr, the Holy Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is reported as having said:

On the night of the middle of Sha’baan, Allaah (Exalted is He) descends to the heaven of this lower world and forgives every Muslim, excepting only the idolater, the bearer of malice, the breaker of family ties, or the woman who is sexually promiscuous.

Again from Abuu Nasr, we learn that Sayyida ‘Aisha(Radhi Allahu anhaa) once said:

“When it was the night of mid-Sha’baan, the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) had removed a garment of mine.” Then she added, “By Allaah! That garment of mine was not of silk, nor of raw silk, nor of linen, nor of silk and wool, nor of wool.” [The reporter said:] “‘Glory be to Allaah!’ I said to her, ‘So what was it made of?’” She replied: “Its warp was of hair and its weft was of silk. I reckoned that he (Sall Allahu ‘alaihi wa Aalihi wa Sallim) might have gone to one of his [other] wives, so I got up and searched for him in the [darkness of the] apartment. My hand made contact with his feet, as he was prostrate in worship. Of his prayer (Sall Allahu ‘alaihi wa Aalihi wa Sallim), I remember these words:
Prostrate before You are my form and my spirit, and my heart is in Your safekeeping. I acknowledge Your favors, and to You I confess my sin. I have wronged myself, so forgive me; surely none forgives sins but You. I seek refuge with Your pardon from Your punishment, with Your mercy from Your vengeance, with Your approval from Your displeasure. I seek refuge with You from You. I do not tell Your praises, for You are as You have extolled Yourself. She continued: “So he did not cease from worship, now standing and now sitting [on his heels], until morning came. Then his feet were put up, and as I massaged them I said: ‘My father be your ransom and my mother too! Surely Allaah has forgiven your former and your latter sins? Surely Allaah has dealt with you? Is it not so? Is it not so?’ “He replied (Sall Allahu ‘alaihi wa Aalihi wa Sallim): ‘O ‘A’isha, shall I not therefore be a grateful servant? Do you know what happens during this night?’ ‘What happens?’ I asked, and he said: ‘This is when all births are recorded for this year, and every death is registered. This is when provisions are allotted to mankind, and their deeds and actions are gathered up.’ “‘O Messenger of Allaah,’ said I, ‘Will no one enter Paradise except by Allaah’s mercy?’ ‘No one will enter Paradise except by Allaah’s mercy,’ he told me (Sall Allahu ‘alaihi wa Aalihi wa Sallim) . ‘Not even you?’ I asked. ‘Not even I,’ said he (Sall Allahu ‘alaihi wa Aalihi wa Sallim), ‘unless Allaah envelops me with His mercy.’ Then he rubbed his hand over his head and his face.”

The following account, which I also received from Abuu Nasr, tells how Sayyida ‘Aisha(Radhi Allahu anhaa) related that Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said to her:

“O ‘A’isha, what night is this?” She replied, “Allaah and His Messenger know best.” Then he said: “The night of the middle of Sha’baan, during which worldly actions and the deeds of mankind are carried aloft. As numerous as the wool on the flocks of the tribe of Kalb, are Allaah’s slaves emancipated this night from the Fire of Hell. So will you excuse me tonight?”
She said: “I said yes, so he performed his prayer like this: He held the upright position only briefly, and recited al-Hamd and a short Suura; then he stayed in prostration till the middle of the night; then he stood up to begin the second cycle with a recitation similar to the first, and then his prostration lasted until dawn.”
‘A’isha (Radhi Allahu anhaa) went on to say: “I watched him till I thought that Allaah (Exalted is He) had taken His Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim), then, after a long time had elapsed, I got close enough to touch the soles of his feet. He stirred, and I heard him say in his prostration: ‘I take refuge with Your pardon from Your punishment. I take refuge with Your approval from Your displeasure. I take refuge with You from You. Glorious be Your praise! I do not spell out praises upon You, for You are as You have extolled Yourself.’
“I said: ‘O Messenger of Allaah, tonight I have heard you utter something, during your prostration, that I never heard you mention before?’ ‘And have you learned it?’ he asked (Sall Allahu ‘alaihi wa Aalihi wa Sallim). When I said yes, he (Sall Allahu ‘alaihi wa Aalihi wa Sallim) told me: ‘Study those words and teach them, for Gabriel (peace be upon him) instructed me to repeat them during the prostration.’”

According to another report, of which Abuu Nasr informed me, Sayyida ‘Aisha(Radhi Allahu anhaa) once said:

“I could not find Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) one night, so I went outside and there he was in the grove, his head turned up toward the sky. Then he said to me: ‘Were you afraid that Allaah and His Messenger would treat you unfairly?’ I replied: ‘O Messenger of Allaah, I thought you had gone to one of your [other] wives.’ He said (Sall Allahu ‘alaihi wa Aalihi wa Sallim): ‘On the night of mid-Sha’baan, Allaah (Exalted is He) descends to the lowest heaven and forgives more than the number of woolly hairs on the flocks and herds of [the tribe of] Kalb.’”

The Pure Family and the Blessed Pure Five (Panjattan Paak)

As salaamu ‘alaikum wa Rahmatullah.

Our intent by presenting articles concerning the Ahl as Sunnah Perspective with reference to the Blessed Ahl al Bayt Ridhwaan Allahu ta ‘ala alaihim aj’maeen, is to correct the misconception that loving Ahl ul Bayt makes one a Shia. Nothing could be farther from the truth. Those who truly love Allahu ta ‘ala and the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa Sallim must of necessity love all that comes from and extends to us from the Beloved of AllahuSall Allahu ‘alaihi wa Aalihi wa Sallim. Our Deeni lives and Imaan itself is tied to this love.

Muhammad Sa’id

786/92  

The Pure Family Of The Holy Prophet (Peace be

upon him and his family) [Ahl al-Bayt]

And The Blessed Pure Five [Panjattan Paak]

Courtesy: www.sufi.co.za

Allah (Almighty and Glorious is He) says in the Holy Qur’aan in the 33rd Sura, al-Ahzaab: Verse 33:

And stay quietly in your houses and make not a dazzling display, like the times of ignorance, establish regular prayer, give zakaat, and obey Allah and His Messenger. (Reference to wives) And Allah only wishes to remove all abomination from you and the members of your family and make you pure and spotless [Reference the Blessed Pure Five (Panjattan Paak).]

The Members of the House

This verse of the Holy Qur’aan refers to the Household of the Prophet Sall Allahu ‘alaihi wa Sallim (Ahl al-Bayt). This includes the wives of the Holy Prophet (Peace be upon him and his family) as well as his daughter Hazrath Fatimah, his-son in-law Hazrath Ali and his grandsons, Hassan and Hussain (may Allah be well pleased with them all) [1]

  The Holy Prophet (Peace be upon him and his family) had called many companions, including the ‘Companions of the Verandah[2]‘ (Ashaab as-Suffa), who were not related to him by blood, but had dedicated their lives to achieve purity, piety and humility as the Household of the Prophet (Ahl al-Bayt). The Holy Prophet (Peace be upon him and his family) was asked, “Who are your family (Ahl)?” He replied, “those who are purified (Safa), i.e. the pure of heart, who maintain their words, fulfill their promises, dedicate their lives to fulfill my teachings and have greater love for me than any other human being, and after Allah remember me the most”.[3] Therefore all that pursue the Science of Spirituality (tasawwuf) and attain to the status of “Friend of Allah” (Aulia Allah) are also referred to as Ahl al- Bayt.

Blessed Pure Five (Panjattan Paak).

The blood family of the Holy Prophet (Peace be upon him and his family), amongst the Ahl al-Bayt; Hazrath Ali, Hazrath Fatimah, Hazrath Hassan and Hazrath Hussain (may Allah be well pleased with them all) are known as the Blessed Pure Five (Panjattan Paak). We the People of the Sunna and the Community (Ahl as- Sunna wa’l Jamaa’a) hold this belief (aqida) that the Prophets (may Allah bless them with peace) are ‘infallible’ (ma’sum) whilst the Imams of the Household of the Holy Prophet (Ahl al-Bayt) are not ‘infallible’ (ma’sum) but they are ‘protected and guarded’ (mahfuz). What is the difference between ‘infallible’ (ma’sum) and ‘protected and guarded’ (mahfuz)? ‘Infallible’ (ma’sum) is he who can never commit sin whilst ‘protected and guarded’ (mahfuz) is he who can commit sin but never do since Allah has protected them and saves them from committing sin. So our belief (aqida) is that Prophets are ‘infallible’ (ma’sum). After the Prophets the Companions of the Holy Prophet (Sahaba) and
the Household of the Holy Prophet (Ahl’l Bayt) were not ‘infallible’ (ma’sum) but they were ‘protected and guarded’ (mahfuz). They were under the protection of Allah and saved from all sin. Regarding the Household of the Holy Prophet (Ahl al-Bayt), Allah has said:

 

‘O Members of the Household of the Holy Prophet, Allah wants to purify you with a thorough purification and keep you free from all kinds of external (zaahir) and internal (baatin) impurities.’

In view of this verse of the Holy Qur’aan, Hazrath Maulana Hassan Raza Khan Sahib, the younger brother of Ala Hazrath, The Imam of the People of the Sunna (may Allah be well pleased with them both), composed the following verse of poetry in which he says:

Unki paaki ka Khudae Paak karta heh bayaan

Ayah e tathir se zaahir heh shaane Ahle Bayt

 

The Purity of the Household of the Holy Prophet (Ahl’l Bayt), is spoken of by Allah The Pure

From the Qur’aanic Verse of Purity is manifest the status of the Household of the Holy Prophet (Ahl’l Bayt)

 So this the 33^rd Sura, al-Ahzaab, Verse 33 of the Holy Qur’aan is a very strong proof of the status and state of the Household of the Holy Prophet (Ahl al-Bayt).

The Tradition of the Cloak

In the Hadith[4], an important event symbolizes the spiritual dimension of their relation to the Holy Prophet (Peace be upon him and his family). This is the Tradition of the Cloak, which the Holy Prophet (Peace be upon him and his family) spread his blessed cloak (kambli mubarak) over himself and Hazrath Ali, Hazrath Fatimah and their two sons Hazrath Hassan and Hazrath Hussain (Radiallahu anhu ajmain). The circumstances of the Tradition (Hadith) is as follows:

Hazrath Umm Salama (may Allah be well pleased with her), the wife of the Holy Prophet (Peace be upon him and his family) reports, that one-day the Holy Prophet (Peace be upon him and his family) said to Fatimah (may Allah be well pleased with her):

“Bring me your husband and two sons” When they had all come together he spread his cloak over them and he said: “Oh Allah, these are the people of my house! Let therefore your blessings descend upon Muhammad the people of the House of Muhammad and remove uncleanness far from them and cleanse them with a thorough cleansing “It is stated that the verse: ‘Surely Allah wishes to remove all abomination from you, O People of the House, and purify you with a thorough purification’, was revealed as a response to this supplication (dua).

Mubaahila

Muslim, Tirmidhi (hassan sahih gharib), al-Hakim, and others narrate the incident when the Christians of Najran argued with the Holy Prophet (Peace be upon him and his family) Allah revealed Verse 61 of the 3rd Sura, al-i-Imraan:

“Say (unto him), Come! Let us gather together - our sons and your sons, our women and your women, ourselves and yourselves - then let us humbly pray, and invoke the curse of Allah on those who lie

When two opposing schools of thought differ on an issue and when dialogue and debate fails to resolve the dispute, then the solution is a mubaahila or a gathering where the opposing groups supplicate to Allah as follows:

O Lord of the Universe! In this dispute give honor to the proper in this matter and disgrace those that are incorrect

 Sad ibn Abi Waqqas (may Allah be well pleased with him) said Holy Prophet (Peace be upon him and his family) arrived accompanied by Hazrath Ali and Hazrath Fatimah Zahra (may Allah be well pleased with them both). The Holy Prophet (Peace be upon him and his family) was carrying Hazrath Imam Hussain (may Allah be well pleased with him) in one arm and Hazrath Imam Hassan was holding the other hand of the Holy Prophet (sallallahu alaihi wa sallam) and walking alongside him. When the ‘Pure Five’ (panjattan paak) arrived for the mubaahila the Holy Prophet (sallallahu alaihi wa sallam) prayed:

Allahumma ha ulahe ahle baitihi

O Allah! They are my Family

He (sallallahu alaihi wa sallam) then said to Hazrath Ali and Hazrath Fatimah Zahra, Hazrath Imam Hussain and Hazrath Imam Hassan (may Allah be well pleased with them all) that when I supplicate to Allah against this opposition you all should say, ‘May it be so’ (ameen).
The Holy Prophet (sallallahu alaihi wa sallam) told those priests that they should also supplicate. When the Holy Prophet (Peace be upon him and his family) said this the Pope exclaimed and told his followers:

La tu baahilu fatah le ku

Don’t partake in this Mubaahila or all of us will be destroyed

Surprised at his remarks they asked him as to what had happened to him, since he was in high spirits and confident of defeating the Muslims. He said, ‘I swear by God, I had not seen these faces before and I am seeing such faces that if they were to pray to God to move the mountains, od Almighty would move the mountains for them.’

The Holy Qur’aan tells us in the 2^nd Sura, al-Baqarah: Verse 37 that Hazrath Adam (may Allah bless him with peace) received certain words from Allah, which earned him forgiveness for his transgression.

 

Hazrath Adam Pardoned For Forgetting

Imam Jalaaluddin As Suyuti (RA) on the Excellence of Ahlul Bayt: a short excerpt

Ihyaa il Mayyit bi Fadhail-e-Ahle Bayt

by

Imam Jalaaludin As Suyuti

In the name of Allah the Beneficent the Merciful

 

Praise be to Allah and benediction upon those purified personalities who were the chosen ones from all of humanity- Muhammad and Aale Muhammad. This is a collection of sixty traditions and I have given it the title “Ihyaail Mayyit be Fadhail-e-Ahle Bayt” (Excellences of Ahle Bayt (Ridhwaan Allah ta ‘ala alaihim ajma’een) that bring the dead back to life).

By this endeavour the writer’s aim is to awaken the people from their slumber like the revivification of a dry tree. So that, the excellences of Aale Muhammad inculcates in the people love for these noble personages and by following their example they may achieve success in this world as well as the hereafter.

Tradition No. 1

It is recorded in the Sunan of Saeed Ibn Mansoor from Saeed ibne Jubair that, the people whose love has been made obligatory in the Quranic ayat, “Say I do not ask for any recompense for this except the love of my nearest relatives”; are the nearest of the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.).  

Tradition No. 2 

It has been recorded in the commentaries of Ibne Mundhir, Ibne Ibi Hatim and Ibne Murduwya; and also in the Mojamul Kabir of Tibrani that Ibne Abbas said: “When the verse, ‘Say I do not ask for any recompense for this except the love of my nearest relatives’ was revealed, I asked, ‘O Messenger of Allah who are your nearest relatives whose love is obligatory for us’? The Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) replied, “Ali, Fatimah, and their two sons.”

Tradition No. 3 

Ibn Abi Hatim narrates from Ibne Abbas regarding the ayat of Quran: “…and whoever earns good,”
Ibne Abbas said that it refers to those who love Aale Muhammad.”
And it is narrated from Imam Hasan (Karam Allahu wajhahu) that he said, “earning of good is loving us Ahle Bayt (Ridhwaan Allahu  ta ‘ala alaihim ajma’een).”
It is the honour achieved only through the love and attachment of the Ahle Bayt (Ridhwaan Allahu  ta’ala alaihim ajma’een)

Tradition No. 4 

Ahmed, Tirmizi, Sehah, Nasai and Hakim have all narrated through Matlab bin Rabi that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “By Allah! Faith cannot enter the heart of anyone if he does not love my nearest relatives for the sake of Allah and for the sake of the nearest relatives.” 

Tradition No. 5 

Muslim, Tirmizi and Nasai have recorded from Zaid bin Arqam that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “Fear Allah! Beware that you do not distance yourself from my Ahle Bayt.” The same tradition is recorded in Sahih Muslim in the chapter of the excellences of Ali Ibne Abi Talib (Karam Allahu wajhahu). The Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) has repeated the words “Fear Allah” thrice. 

Tradition No. 6

Tirmizi, Husna and Al-Hakim record from Zaid bin Arqam that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “I am leaving amongst you those things that if you remain attached to them you will not deviate after me. (they are) The book of Allah and my Progeny, my Ahle Bayt. They will not separate till they reach me at the pool. So be careful how you behave with them (after me). 

Tradition 7

Abd bin Hameed has mentioned in his Musnad that Zaid ibne Thabit reported from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.): “I leave amongst you those things that if you remain attached with them you will not deviate after me. (They are) the Book of Allah and my Progeny, my Ahle Bayt. They will not separate till they meet me at the Haudh (of Kauthar).

Tradition 8 

Ahmad and Abu Yaala relate from Abu Saeed Khudri that the Prophet of Allah remarked: “In the near future I would be summoned by Allah and I would respond. I leave amongst you two weighty things, The Book of Allah and my Progeny, my Ahle Bayt. The All-Aware and the Kind Allah has informed me that these two will not separate till they reach me at the Haudh (Cistern of Kauthar). So take care as to how you behave with them.

Tradition 9 

Tirmizi, Husnah and Tibrani quote Ibne Abbas that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “Love Allah for His countless bounties upon you and love me because you love Allah, and my Ahle Bayt because of me. The Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) also said: “The love of Ahle Bayt (Ridhwaan Allahu  ta’ala alaihim ajma’een) for a single day is better than a worship of whole year.” 

Tradition 10

Bukhari has narrated from Abu Bakr that he said: “Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) should be considered to belong to his Ahle Bayt (Ridhwaan Allahu  ta’ala alaihim ajma’een).” 

Tradition 11

Tibrani and Hakim have reported through Ibne Abbas that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “O sons of Abdul Muttalib. I pray to Allah that He maintains and establishes three things among you; that is your ignorant may acquire knowledge, your misguided ones receive guidance and may you be bestowed, generosity, helpfulness and mercy.  One who prays and fasts all his life and dies between Rukn and Maqam, but harbours malice against the Ahle Bayt of Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) will be made to enter (Hell) Fire.” 

Tradition 12 

Tibrani has also quoted the Messenger of Allah through Ibne Abbas: “Hatred of Bani Hashim and the Ansar (supporters) is (equivalent to) disbelief and hatred of the Arabs is hypocrisy”.
 

Tradition 13 

Ibne Adi mentions in his book from Abu Saeed Khudri that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “One who hates us, the Ahle Bayt, is a hypocrite.”  

Tradition 14 

Ibne Hayyan records in his Sahih and Hakim has also quoted Abu Saeed that the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “By the one who controls my life! Whoever hates us, Ahle Bayt (Ridhwaan Allahu  ta’ala alaihim ajma’een), will made to enter the fire (of Hell) by Allah.”  

Tradition 15 

Tibrani mentions that Al-Hasan ibne Ali (Karam Allahu wajhahu) told Moawiya ibne Khudij: “I warn you against hating us, for surely the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) has said: “None hates us and none envies us except that he will be chased away from the Haudh (Pool) by maces of fire.”

The Spirit of Imam Husain’s Martyrdom

The Spirit of Imam Husain’s Martyrdom
Taken from Shahadat-e-Husain, by Maulana Abul-Kalam Azad

Nature of Umayyad Rule

To illustrate a few points, it may be stated that the Umayyad’s rule was unIslamic. Any rule which is based on force and violence can never be Islamic. The Umayyads crushed the spirit of democratic freedom. They laid the foundation of their authority on unscrupulous tactics and coercive methods instead of on mutual consultation and Ijma’ (Consensus). The Umayyad state craft did not follow the Shari’ah in total, but it was motivated merely by lust of power and political ends. Such a serious menace to the basic values of Islam demanded a heroic struggled against arbitration and a crusade for the vindication of truth and freedom.
Imam Husain’s character as a Mu’min

These were the changes that appeared in the wake of converting the Islamic Khulafat into dynastic imperialism. No one can deny that Yazid’s nomination as successor to his father was the starting point of all these transformation. It cannot be gainsaid that after a short span of time from the point of origin all the corrupt practices mentioned above came into existence. At the time when this revolutionary step was adopted, there was no indication of these evils, but a man of vision could have predicted these inevitable consequences of such a beginning and that the reforms introduced by Islam in the administration and political phases of the state would be rendered null and void by these charges. This is the reason why Imam Husain (radiyallahu ‘anh) could not remain indifferent to this undesirable development. He, therefore, decided to stem the tide of the evil forces taking the risk of confronting the worst consequences by rising the revolt against an established government. The consequences of his bold stand are known to every one. The fact which Imam Husain (radiyallahu ‘anh) wanted to emphasize by plunging himself into grave danger and enduring its consequences heroically was that the fundamental features of the Islamic State are valuable assets. It would not be a bad bargain, if a believer sacrificed his life and get his family members slain for preserving this valuable object. A believer should not hesitate to sacrifice all that he possesses for preventing the changes which constitute a serious danger to the religion of al-Islam and the Muslim Community which is a custodian of the constitutional values. One is at liberty to contemptuously disregard it as merely a maneuver for securing power, but in the eyes of Imam Husain bin Ali (radiyallahu ‘anh), it was primarily a religious obligation. He, therefore, laid down his life in this cause gaining the crown of martyrdom.

Imam Husain’s Role

Imam Husain (radiyallahu ‘anh), Sayyid-ush-Shuhadaa, initiated the holy war against the oppressive regime of the Umayyads and refused to take the oath of allegiance to that authority. It is a sacred legacy bequeathed to posterity by Imam Husain (radiyallahu ‘anh) that Muslims should never submit to any authority which defies the Divine Law, maintains itself by force and foists it arbitrary decisions on the people at the cost of inherent freedom. The struggle in this cause does not necessitate mobilization of men, money and material on the scaled possessed by the hostile temporal authority. Husain bin Ali (radiyallahu ‘anh) did not possess the sinews of war. He had the support of only a small band of helpless and un-armed individuals. A person entrenched in righteousness and truth does not care for consequences. The outcome of the struggle lies in the hands of the power that is always on the side of Justice and Truth. Cruelty eventually suffers a set back, gains despair and despondency despite its overwhelming superiority in number and resources. On such occasions, one surrenders to considerations of expediency through the agony of the accursed Shaitan who creates doubt in the mind of defenders of Truth whether the result is worth achieving at cost of much bloodshed. This can very easily be contradicted. Apart from numerous instances of Jihad, there is the event of Karbala that is a glaring example of a fight heroically fought by 62-72 scantily armed persons against the massive forces of a formidable state. It is true that Imam Husain (radiyallahu ‘anh) saw his kith and kin in utter distress suffering the agonies of hunger and thirst; witnessed each and every one of them writhing in dust and blood one after the other; it is also a fact that he did not even possess the force to wrest a morsel of bread from the enemy sufficient for their survival, but he eventually surrendered himself to the Supreme Being, sustaining grave injuries all over his body. However he came out successfully in the test. His wounded head was adorned with the crown of victory.
Imam Husain’s Martyrdom and Humanity

Now the question arises whether Imam Husain’s martyrdom was only the result of his attempt to seize the throne and the sympathy it evokes in the readers is the natural reaction to a splendid failure? Or, is this merely the recalcitrant attitude or unscrupulous policy of a short tempered leader who, by chance, happened to be the grandson of their beloved Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) and solely on this account, do they come out for his defense. Whether this is a heart-rending story of the ruthless and brutal destruction of a weak party, the narration of which induces you to burst into tears? The history of the world provides a number of instances appealing to our sympathy. It is so much replete with individual and collective incidents of failure and frustration, on one hand, and those of cruelty and barbarism, on the other, that the world will not be particularly impressed with the tragic episode of Imam Husain (radiyallahu ‘anh). No! Imam Husain’s story does not purport to be anything of this kind. It is in the main, a story of human dignity; a tale of revealing the essential nobility of man; an account of a man’s ascent to the peak of grandeur. It presents a lofty deal of individual and collective human life; it is a mile-stone in the long journey from beastly slavery to human freedom; it is a proclamation of Allah’s Kingdom in this ephemeral world; it is an irrefutable proof of the possibility of its establishment among human being; it is a beacon light which guides humanity to perfection. Whenever evil forces make a bid to put out this light with their breath, the monumental performance of Imam Husain (radiyallahu ‘anh) intensifies its refulgence. When humanity falters in adhering to the path of truth and freedom, the example set up by Imam Husain (radiyallahu ‘anh) gives it a support and comes to its rescue. When the tyrants proud of their wealth, power, and authority harass the unassuming and helpless followers of Truth and when the incessant failure of the champions of truth cast doubt upon the validity of its claim, Imam Husain’s heroic stand in its cause teaches them the lesson of perseverance and save them from falling a prey to despair and despondency. When the rising power of tyrants overawes the individual, Imam Husain’s example reminds him that the duty of stimulating resistance against brutal power ultimately devolves on him. It matters not if for making such an attempt, the enemy offers him a cup of poison, sends him to the gallows, stones him to death, or stains the earth with his blood. Imam Husain (radiyallahu ‘anh) brings this fact home to the worldly persons that “life” does not mean just living, no matter how. He asserts that life sometimes means to live and sometimes to surrender it.
 

Real Object of Imam Husain’s Sacrifice

Every year, in the month of Muharram, millions of Muslims mourn Imam Husain’s martyrdom. It is regretable that among those mourners, there are very few persons who focus their attention on the real cause for which Imam Husain (radiyallahu ‘anh) not only sacrificed his own life, but also the lives of his kith and kin. It is but natural for the adherents and devoted followers of a man to feel grieved at his martyrdom. This sort of sentiment does not carry much of moral value; it is nothing but a spontaneous reaction of the mind of his relations and sympathizers. But the point at issue is what is the special feather of Imam Husain’s martyrdom that keeps the grief for him afresh although about 1,400 years have elapsed since this tragic event took place. If the martyrdom is not associated with any high ideal, it is meaningless to say that the mourning continues for centuries on personal grounds. If viewed in correct perspective, one may well ask what value Imam Husain (radiyallahu ‘anh) himself would attach to such devotion. If his own person were dearer to him than any ideology or subject, why did he sacrifice it at all? His sacrifice is a conclusive proof that this object was dearer to him than his own life. If we do not have a clear idea of Imam Husain’s purpose, but continue lamentation at each anniversary of his martyrdom, we can neither expect any appreciation from Imam Husain (radiyallahu ‘anh) on the Day of Resurrection, nor will it have any value with his Allah.

Let us ask what was that ideal or object! Did Imam Husain (radiyallahu ‘anh) affirm his claim to succession to the Caliphate and did he stake his life to vindicate this claim? Any one who knows the high moral standard of Imam Husain’s household cannot harbor this vile notion that the members of such a sacred family could have caused bloodshed among the Muslims for gaining political power for themselves. If, for argument’s sake this viewpoint is taken for granted that members of Bani Hashim had a claim for power, even then the 50-year’s history, from Hazrat Abu Bakr’s (radiyallahu ‘anh) Caliphate down to the period of Hazrat Amir Mu’awiyah, bears evidence that waging war and causing bloodshed merely to seize power had never been their motive. As a logical corollary, one has to admit that Imam Husain’s keep eye discerned symptoms of decay and corruption in the system of the Islamic State, and the felt impelled to resist these evil forces. He even deemed it his duty to wage war in this connection, as the situation so warranted.

Fight Against Falsehood

Hazrat Sayyidah Fatimah az-Zahra

Hazrat Sayyidah Fatimah az-Zahra

Excerpts from “Rauza-tus-Safaa”,

Edited & revised by

El-Sheikh Sayyid Mubarak Ali Shah Jilani al-Hasani wal-Husaini El-Hashimi

The princess of women, Sayyidatina Fatimah al-Zahra (Radhi Allahu Ta’ala ‘Anha) was, according to the statements of all the chief ‘Ulama, the most beloved of the children of the Holy Prophet of latter times (Sall Allahu alaihi wa Aalihi wa Sallim), and was by her superior nobility of mind and excellent qualities distinguished above all her brothers and sisters. It is recorded in the Kashiful-Ghummah that Ibn Khisab has, in his chronicle of the births and wisals of the members of the family of the prince of existences, stated, with the proper authorities taken from Imam Abu Ja’far Muhammad bin ‘Ali al-Baqir, etc.—that the birth of Fatimah (Radhi Allahu Ta’ala ‘Anha) took place five years after the announcement of prophecy and the descent of revelation, and that she departed from this world at the age of eighteen years and seventy-five days; but according to another tradition, ended was her noble life at the age of eighteen years, one month, and fifteen days. She lived with her father in Makkah for eight years, and she went to Madinah with the Rasul of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) and dwelt with him there ten years, and she was then eighteen years old. She lived with the Commander of the Faithful, Hazrat Ali bin Abu Talib (Karram Allah Wajhah) seventy five days after the Wisal (journey from this world to the next) of her blessed father (Sall Allahu alaihi wa Aalihi wa Sallim), but according to another tradition, forty days. In the Tanfyh of Ibn Jawzi it is stated that the birth of Fatimah (Radhi Allahu Ta’ala ‘Anha) took place five years before the Mission, and in the Rawzat al-Ahbab two traditions are recorded on this subject, the first whereof agrees with that of the Tanfyh, but the second is to the effect that this luminary sphere of prophecy arose from the horizon of nativity in the forty-first year after the catastrophe of the elephant. In the just-mentioned work it is also narrated that the decease of Sayyidatina Fatimah (Radhi Allahu Ta’ala ‘Anha) took place during the night of Tuesday, the third day of the month of Ramadhan, which happened six, and according to others three, months after the wisal of the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim). On account of the two traditions of Sayyidah Fatimah (Radhi Allahu Ta’ala ‘Anha) that noble lady must have reached the age of twenty-eight or of twenty-two years; but the true knowledge is with Allah.

In the Kashaful-Ghummah it is recorded, according to the precedent of those who walk in the paths of the A’immah, that the prince of the righteous (Sall Allahu alaihi wa Aalihi wa Sallim) had said:

“During the night of my ascension, I ate one fresh date of the fruits of the trees of eternity, which was softer than butter and sweeter than honey, and the essence of that date generated seed within my loins. When I [again] alighted on earth I approached Khadijah (Radhi Allahu Ta’ala ‘Anha) and she became pregnant with Fatimah (Radhi Allahu Ta’ala ‘Anha).”
The seal of Ambiya (Sall Allahu alaihi wa Aalihi wa Sallim) also said:

“‘O Khadijah, the faithful spirit of Allah has apprised me that this child will be a daughter. Call her Fatimah, because it is a pure and blessed name.’”

When the time of the delivery of Sayyidah Khadijah (Radhi Allahu Ta’ala ‘Anha) was near at hand, she sent for several of her relatives to aid her on that occasion; but as she incurred their displeasure by marrying the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim), they would not comply with her request, so that she was much distressed. Nevertheless, four women, resembling those of the tribe of Bani Hashim, suddenly made their appearance, and Khadijah was afraid of them. One of them, however said: “Fear not, for Allah the Most High has sent us to you. We are your visitors. I am Sarah; this is Maryam, the daughter of Imran; the third is Kalthum, the sister of Musa; and the fourth is Asiyah, the wife of Pharaoh. They will be your companions in Paradise” Then one of these women sat down on the right and another on the left of Sayyidah Khadijah (Radhi Allahu Ta’ala ‘Anha), the third in her front, and the fourth in her rear until Sayyidatina Fatimah (Radhi Allahu Ta’ala ‘Anha) was born. When this took place a light shone from that infant of laudable end, which encircled the houses of Makkah from the east and west, so that there was no spot in any house which was not illuminated by that light:

Distich: The light of prosperity shone, Making my heart to gladness prone.