Ahlul-Bait (a.s.) in the Qur'an and the Prophet's Traditions (Sunnah)
The Qur'an emphasizes the lofty position
and significance of the Ahlul-Bait so as to make
mankind follow their right path, consult them when their
opinion differs or their faith, situation and concepts
contradict.
Investigating the verse of Revelation, we will
find that the Qur'an sometimes addresses them as 'Ahlul-Bait',
like the Almighty's saying:
"..Allah desires only to
keep away uncleanness from you
O people of the House (Ahlul-Bait) and make you as pure
as can be."
Holy Qur'an (33:33)
Sometimes as 'relative' (Qurba) like His
saying:
"...Say (O' Muhammad unto
mankind): I do not ask of you any reward for it
(preaching the message)' but love for my relatives
(Ahlul-Bait)..."
Holy Qur'an (42:23)
The Holy Qur'an, also, focuses on their merits and
their virtues through various verses without using these
two terms for indicating them like its address concerning
Ali, Fatimah, Hasan and Husein in Chapter (Dahr)
and the Mubahala verse or its description of Ali
in many verses like the Wilaya and Tabligh
verses and other verses. It describes them as being the
best among mankind, the pious and...etc.
The commentators and narrators single out the
causes for the revelation of these verses and acknowledge
what is meant by them, then it will be cleared for us
through some samples of the interpretation of the
Almighty's verses and explain the causes for their
revelation:
1. The Verse of Purity (Tathir):
"..Allah desires only to keep away
uncleanness from you O people of the House
(Ahlul-Bait)
and make you as pure as can be."
Holy Qur'an (33:33)
All exegists of the Holy Qur'an and narrators
of the Prophet's traditions, unanimously agree that the
word Ahlul-Bait, or the Household of the Prophet
(s.a.w.) as used by Almighty Allah in the Qur'an, refers
only to the following persons: The Prophet's daughter
Fatima, her husband Ali and their two children Hasan and
Husein (peace be upon them all). The famous exegist
Suyuti in his renowned commentary 'Dur al-Manthur'
cites Tabarani's narration from Umm Salama that the
Messenger of Allah (s.a.w.) once told his beloved
daughter, Fatima, to call her husband Ali and two of
their sons; Hasan and Husein. When they came, the
Messenger of Allah (s.a.w.) covered them with a Fadak
(a place near Madina) cloak and put his hand on them, and
said:
"O Allah! these are the Ahl Muhammad
(another version says aal (family) Muhammad,
so, shower your blessings and favours on aal Muhammad
as you showered them on aal Abraham;
You are the Praiseworthy, the Glorious."
Umm Salama said that she raised the cloak to
join them, but the Prophet pulled it out of her hand and
said: "You are (also) on the right."(1)
On many occasions Prophet Muhammad (s.a.w.)
explained the meaning of this verse (of purity) to the
Muslims and drew their attention to its significance in
order to be enlightened with them (Ahlul-Bait) by
following their straight path. Once, it happened that the
Prophet while passing his daughter Fatima's (a.s.) house
on his way to the mosque for the (lawn prayers, used to
call:
"To prayer, O Ahlul-Bait, to prayer; Allah
desires to keep away uncleanness from you,
people of the House and make you pure as pure as can
be."(2)
Anas bin Malik narrated that the Prophet (s.a.w.) used
to go to Fatima's house for six months whenever he went
out for prayer. He used to say: "To prayer, O
Ahlul-Bait, to prayer; Allah desires to keep a way
uncleanness from you, people of the House and make you
pure as pure as can be."(3)
2. The Verse of Affection (Mawadah):
"...Say (O' Muhammad unto
mankind): I do not ask of you any reward
for it (preaching the message), but love for my relatives
(Ahlul-Bait)..."
Holy Qur'an (42:23)
The Messenger of Allah (s.a.w.) explicitly told
the Muslims that this blessed verse refers to his Ahlul-Bait,
that is; Ali, Fatima, Hasan and Husein and urged them to
obey and follow these illustrious personalities after
him.
All commentators, traditionists and biographers
said that the word 'near relatives of the Prophet' as
used, here, refers exclusively to his Ahlul-Bait
that is Ali, Fatima, Hasan and Husein.
Fakhruddin Razi, while explaining this verse,
says: "...and without doubt no one was so near to
the Prophet than Fatima, Ali, Hasan and Husein. This is a
well-known fact of all chains of narrations, and these
are they who are his 'aal'".
Thus, it is an undisputed fact that the words Ahlul-Bait
or aal Muhammad (s.a.w.) refer only to the
immediate family of the Prophet; his daughter Fatima,
son-in-law Ali and his two sons Hasan and Husein and no
one else.
First: We have already cited some instances of
the Prophet's love for his family.
Second: No doubt being his only surviving
child, Fatima was intensely loved by her father. The
Prophet's famous words are a testimony to this fact.
"Fatima is a part of me and whoever makes
her angry, makes me angry."
The traditions also confirm this and also his
natural inclination towards Ali and his grandchildren,
Hasan and Husein. Therefore, it becomes a duty for the
Prophet's nation to follow the Prophet's traditions in
respect to his Ahlul-Bait. The Almighty says:
"...Say (O Muhammad say unto mankind) if
you love Allah, then follow me, Allah will love
you..."
Holy Qur'an (3:31)
3. The Verse of Malediction (Mubahala):
"But whoever disputes with
you (O' Muhammad) in this matter after what has come
to you of knowledge then say: Come, let us call our sons
and your sons and our women
and your women and our selves and your selves, then let
us beseech Allah and invoke
His curse upon the liars."
Holy Qur'an (3:61)
This verse points towards an epoch-making
event, narrated by all historians and commentators; an
event which revealed to the Muslims the status of the
family of the Prophet (Ahlul-Bait) (a.s.) (Ali,
Fatima, Hasan and Husein), and how near and dear they are
to Allah, the Exalted.
It is narrated that a deputation*
from the Christians of Najran came to the Prophet of
Islam to argue the merits of their faith and also to
discuss with him concerning his prophethood. The Holy
Prophet advanced to them arguments showing that Jesus,
the son Mary, was a human being and a Prophet, and it was
blasphemy to regard him as a son of Allah, because Allah,
the Exalted, is high above all such human
characteristics. It was when the Prophet, having argued
the point fully and convincingly, found them still
deliberately persisting in their false belief in the
deity of Prophet Jesus, that Allah revealed this verse.
It was a challenge to the Christians, to pray and invoke
Allah that the curse may overtake the party that insisted
upon falsehood.
__________________
*-The deputation was comprised of three prominant
Christian leaders of Arabia, Abdul-Masih, the political
leader; al-Ayham in-charge of their Agro-Pastoral
affairs; and Abu Hatam ibn Alqama, who was a Bishop or
Pontiff.
Early the next morning on the 24th of the lunar
month of Dhilhijja, the Prophet, in accordance
with Allah's command, came out to the meeting grounds,
carrying Husein in his arms and leading Hasan "our
sons" by his hand, followed by his beloved daughter
Fatima "our women", behind whom came Ali
"our selves" carrying the banner of Islam.
Seeing the Prophet was accompanied by his immediate
family and convinced that Muhammad (s.a.w.) was truthful,
otherwise he would not have dared to bring his dearest of
kin along, the Christians backed away from the
maledictory confrontation and agreed to pay Jizya
instead.
Zamakhshari says in his book 'al-Kashshaf':
That (when this verse was revealed) the Prophet asked the
Christians to a Mubahala (malediction) to invoke
the curse of Allah on the liars. The Christians held a
discourse among themselves that night, in which their
leader Abdul Massih stated his views as follows. "By
God, O Christians, you know that Muhammad is a God-sent
Prophet, who has brought to you the final message from
your Lord. By God, no nation ever dared to challenge a
Prophet with malediction, but that woe befell them. Not
only will they perish, but, their children will also be
afflicted with the curse." Saying this, that it is
better to reach a compromise with the Prophet, rather
than challenge his truth and perish Abdul Massih advised
his party to stop hostilities and retain their religion
by submitting to the Prophet's terms. "So, if you
persist (for a confrontation), we will all perish. But,
if you, to keep your faith, should refuse (to have a
showdown) and remain as you are, then, make peace with
the man (the Prophet) and return to your land."
Zamakhshari continues: "The next day the
Prophet, carrying Husein in his arms, leading Hasan by
the hand; followed by his daughter Fatima, behind whom
came Ali, entered the appointed place and was heard
saying (to his Ahlul-Bait):
"When I invoke Allah, you all say:
Amen."
The pontiff of Najran on seeing the Prophet and
his Ahlul-Bait, addressed the Christians:
"O' Christians, I am beholding such faces
that if God wishes (for their sake),
He would move mountains from their places. Do not
accept their challenge
for Mubahala for if you do you would all perish and
there would remain no
Christian on the face of the earth till the Day of
Resurrection." Heeding his advice the Christians
said to the Prophet: "O Abdul Qasim, we decided
not to hold Mubahala with you. You keep your religion
and we will keep ours."
The Prophet told them:
"If you refuse to hold (Mubahala), then
submit, (accept Islam)
and you will receive what the Muslims receive, and
contribute
what the Muslims contribute."
The Christians saying they had no desire to fight
the Arabs, proposed a treaty asking for peace, and freed
from forced compulsion to make them forsake their
religion. In return they agreed to pay the Muslims an
annual tribute of two thousands suits; one thousand of
which to be paid in the month of Safar and the
remaining one thousand in Rajab, besides thirty
coats of iron mail.
Accepting the proposal the Prophet remarked:
"By the One Who has my soul in His hand
death was looming large over the people of Najran.
(Had they dared to accept the challenge of
'Mubahala'). They would have been transformed into
apes and swines, and the valley would have been set
ablaze. Allah would have destroyed Najran with its
people, sparing not even the birds on the treetops,
and before the passing of the year the Christians
would have all been dead."
Continuing his comments on the Mubahala
verse, Zamakhshari lays emphasis on the position of the Ahlul-Bait
by quoting the following narration from the Prophet's
wife Aa'isha:
"He mentioned them, Ahlul-Bait, before
mentioning the word 'selves' in order to highlight
their position and their proximity (to Allah), and to
stress their preference to 'selves' which could be
sacrificed for them. There is no stronger evidence
than this regarding the merits of the Ahl-Kisa*. It is the proof of the
truthfulness of the Prophet's mission, because no one
however biased, has narrated that they (the
Christians) dared to accept that (challenge for
Mubahala)"(4).
Surely this status of the Ahlul-Bait
indicates the appearance of the camp of belief
(represented by the Prophet (s.a.w.) and his holy family (Ahlul-Bait))
against the camp of idolatory and disbelief, because
__________________________
*-Ahl al-Kasa is a term denoting those who gathered
with the Prophet under the Kisa (cloak) whereupon the
verse of purity was revealed. They are All, Fatima,
Hasan, Husein, as has been already discussed, earlier.
those who came out to the meeting grounds were the
best examples of guidance and the leaders of the nation
and the purist among the selves whom Allah kept
uncleanness away from them and made them pure as pure as
can be. Therefore, we understand that whatever we receive
from the Household of the Prophet (Ahlul-Bait)
(a.s.) of their thoughts, laws, narrations,
jurisprudence, interpretations, and guidance comes from
this course and that they are truthful in their
utterances, biography and path.
The Qur'an challenges the enemies of Islam by them and
calls their enemies liars and says that they should be
faced with curse and punishment. The Almighty says:
"...then let us beseech Allah and in
yoke His curse upon ,he liars."
Holy Qur'an (3:61)
Without their (Ahlul-Bait) truthfulness
and righteousness, Allah would not give them such status
and position nor would the Qur'an have uttered anything
concerning them.
Fakhruddin Razi, in his 'al-Tafsiral-Kabir',
gives an identical narration and after having stated what
Zamakhshari has said; adds: 'Mind you, that all
interpreters (of the Qur'an) and narrators (of the
Prophet's traditions) are unanimous about the
authenticity of this narration."
But by taking along only these four and no one
else besides, the Messenger of Allah (s.a.w.) was showing
the Muslims, that the best example for women is Fatima
and the best example for boys are Hasan and Husein,
according to the Qur'an's wordings, which, also,
delicately used the word 'our selves' for Ali, thereby
pointing to his close proximity with the Prophet, and
solving the question of succession once and for all.
4. The Verse of Prayer (Salat):
"Surely Allah and His angels bless the
Prophet; O you who believe!
Call for (divine) blessings on him and salute him
with a (becoming) salutation."
Holy Qur'an (33:56)
The previous verses, of the Holy Qur'an,
revealed to us as to who are the Prophet's Ahlul-Bait,
their purity of character and the command for Muslims to
love and obey them. This verse refers to the salutation salawat,
which a Muslim is obliged to send on the Prophet and his
progeny during the five daily prayers.
In this verse, the Muslims are ordered here to
send blessings on the Prophet and his "aal"
(progeny), a term exclusively reserved for Ali, Fatima,
Hasan and Husein and their righteous descendants. The
emphasis on the Prophet's "aal", in
salutation, is yet another indication of their pivotal
position after the Prophet. By asking the Muslims to
exalt them, Allah, the Exalted, was reminding the Muslim
communities that He had chosen the Ahlul-Bait, for
the role of leading the Muslim nation.
In his 'Tafsir al-Kabir', Fakhruddin
Razi, commenting on the above verse, narrates the
following quotation from the Prophet, who was asked by
some of his companions on how to send blessings upon him.
The Prophet replied:
"Say: 'O Allah, send blessings on Muhammad
and on Muhammad's progeny as You sent blessings on
Abraham and on Abraham's progeny; and send grace on
Muhammad and on Muhammad's progeny, as You sent grace
on Abraham and on Abraham's progeny, You are the
Praiseworthy, the Glorious."'
Before giving this narration, Razi interprets
the verse and comments: 'This is a proof of the Shafi'i
school, because order means an obligation*;
so, to send blessings on the Prophet (s.a.w.) is
obligatory, at least in the Tashahhud (testimony
during the prayers) if not elsewhere."'(5)
___________________
*-Famous jurists had concluded that when there is an
'order' in the Qur'an or the Traditions, then carrying it
out is obligatory; unless the
Razi further argues: 'If Allah and His angels send
their blessings on him (the Prophet), then what need is
there for our blessings?" He, himself, provides the
answer: 'When we send blessings on him, it is not because
he is in need of them, but, because of already having
Allah's blessings, he does not even require the blessings
of the angels. When we send, we send to glorify Allah,
and, also, it (sending blessings) reveals our gratitude
towards Allah, so that He may have compassion on us and
reward us. That is why the Prophet said;
"Whoever sends blessings on me once, Allah
will send blessings on him ten times."
It will not be out of context, here, to cite
Imam Shafi'i's famous quatrain on this subject:
"O' Household of the Messenger of Allah,
love for you
Is an obligation from Allah, revealed in the Qur'an.
It suffices as the greatest honour bestowed on you
That his prayer comes of nothing who does not salute
you."
_____________
context tells clearly that it is a recommendation.
Suyuti, in his , Dur al-Manthur', citing
Abdul-Razzaq, Ibn Abi Shaiba, Ahmad ibn Hanbal, Abd ibn
Hamid, Bukhari, Muslim, Abu Dawud, Tirmidhi, Nisa'i, ibn
Maja, ibn Mardawaya, who have all narrated from Ka'b ibn
Ujra, says: a man once said to the Prophet that greeting
him is clear to everyone, but, how does one send
blessings on him. The Prophet replied:
"O Allah, send blessings on Muhammad and
on Muhammad's progeny as You sent blessings on
Abraham and on Abraham's progeny, You are the
Praiseworthy, the Glorious."'
Suyuti has cited eighteen different narrations
other than this, with slight variations, stressing that
the blessings on the Prophet should include his progeny,
also. The same has been narrated by compilers of all "Sunan"
and "Jawami", books quoting a number of the
Prophet's companions, such as; Abdulla ibn Abbas, Talha,
Abu Sa'id Khidri, Abu Huraira, Abu Mas'ud Ansari,
Buraida, ibn Mas'ud, Ka'b ibn Amra, and last, but not the
least, Ali ibn Abi Talib, himself. Similarly, it has been
narrated byAhmad ibn Hanbal and Tirmidhi who have quoted
Imam Hasan ibn Ali from the Prophet as follows:
"He is a miser who, on the mention of my
name to him, does not send blessings on me."(6)
Thus, all jurisprudents agree that it is
obligatory for Muslims to send blessings on Muhammad
(s.a.w.) and his progeny during the Tashahud
(Testimony) in the five daily prayers.(7)
By analyzing this verse we easily discover the
real objective behind this obligatory command; which is
to revere Muhammad's (s.a.w.) pure progeny, from whom
Allah has kept away all uncleanness and error, and made
them pure as pure can be. The emphasis on his "aal"
by the Prophet, is yet another indication to the Muslims
of their pivotal position after him. By commanding
Muslims, to send their blessings on them, Allah, the
Exalted, was reminding Muslims of the Ahlul-Bait's
eventual leadership. In other words, by taking them as
exemplars and accepting their leadership, the Muslims
would be spared from trials and controversies.
So, it is clear that Allah has not mentioned
them in the prayers for nought. Had it not been for their
probity that was proved time and again and for their
magnanimity of character, as well as, their deep
knowledge, Allah would not have ordered the Muslims to
adhere to their straight course and seek blessings for
them in every prayer. The very fact that this blessing
should be invoked every day in each prayer a Muslim
performs was but to draw the attention of the Muslim
communities towards the significance of the Ahlul-Bait;
which should serve as a constant reminder that it is they
who are Muhammad's (s.a.w.) rightful heirs. Or to put it
more clearly, anyone ignoring their status deliberately
or otherwise, has no excuses, whatsover, and is deceiving
his own self to be astray from Allah's command.
5. The Verse of Feeding:
"The righteous truly drink of a cup
tempered with camphor - A fountain from which the
servants of Allah drink, making it flow in abundance.
They fulfil vows and fear a day, the evil of which is
widespread. And they give food, out of love for Him,
to the poor and the orphan and the captive. We feed
you, for Allah's pleasure only - We desire from you
neither reward nor thanks. Surely we fear from our
Lord a stem, distressful day. So Allah will ward off
from them the evil of that day, and cause them to
meet with splendour and happiness; And reward them,
for their steadfastness, with a Garden and with
silk."
Holy Qur'an (76:5-13)
These verses of the Holy Qur'an speak of the Ahlul-Bait,
and places them at the top of preference and piety and
shows them as examplars and models for mankind so that
the generations are rightly guided through them and
follow their right way. The historical occasion to which
these blessed verses refer is the great status of Ahlul-Bait
(a.s.). When Ali, Fatima and their two sons Hasan and
Husein (peace be upon them all) fasted for three
consecutive days, and each day at the time of breaking
the fast some needy person, as verse number eight
indicates, appeared and the Ahlul-Bait gladly fed
him, and themselves passed the nights without food. Allah
was so pleased by the generosity of the Prophet's
Household that He converted their actions into verses of
the Glorious Qur'an to serve as guidance for the Muslims.
These verses not only portray the Ahlul-Bait's
total submission to Allah's Will, but, also, reveal them
as pure and spotless personalities; promised esteem and
admiration among the dwellers of Paradise. They are shown
as immaculate models of emulation so that whoever, among
the Muslim communities, follows their glowing path will
achieve salvation and will be assembled in their
illustrious company on the Resurrection Day.
Zamakhshari, in his 'Kashshaf'
commenting on this verse, narrates from Abdullah bin
Abbas - that once Hasan and Husein fell sick and the
Prophet, together with some of his companions, visited
his sick grandsons. He suggested that Ali should make a
vow to Allah for his sons' health. Heeding the Prophet's
suggestion Ali, Fatima along with their maid, Fidha, took
a vow that if the boys recovered, they would fast for
three consecutive days. Eventually, Hasan and Husein
recovered and to fulfill the vow they also fasted along
with their parents and maid. Since there was nothing in
the house to eat, Ali borrowed from Sham'un, a Khaibarian
Jew, three measures of barely.
Fatima grounded one measure into flour and baked it into
five loaves (of bread) equal to their number, and placed
these before them for breaking the fast. Just then a
beggar stopped at their door and said: "al-Salaam
Alaikum (peace be upon you), O Ahlul-Bait of
Muhammad (s.a.w.), (I am) one of the poorest of Muslims
(so), feed me, may Allah feed you of the food of
Paradise!" So they gladly gave him all the food and
slept that night, tasting nothing but water." They
fasted again the next day and at sunset as they placed
the bread before them to break the fast, an orphan
knocked on the door asking for food and they cheerfully
fed him, themselves going without food for yet another
day. On the third day of the fast, as the breaking time
approached, and the food was spread, a prisoner (of war)
suddenly appeared at their door and the same scenario was
repeated, with the Prophet's Ahlul-Bait passing
the third successive night without tasting a morsel of
food. Zamakhshari continues that when dawn broke Ali
holding the hands of Hasan and Husein came to the
Prophet's house. The Prophet seeing their pale
countenances and noting that they were trembling from
hunger, expressed dismay and at once accompanied them to
their house. On entering the house, he was shocked to see
the sight of his daughter Fatima, sitting hollow-eyed on
her prayer mat, her stomach sunk into her back. It was,
then, that the angel Gabriel came down with this verse,
saying:
"O Muhammad, Allah congratulates you for
(the sacrifice of) your household. Then he recited
the (verse)."(8)
6. The Verse of Guardianship (Wilaya):
"Only Allah is your Guardian and His
Apostle and those who believe, those who keep up
prayers and pay the poor-rate while in (Ruku'). And
whoever takes Allah and His Apostle and those who
believe as his guardian, then surely the party of
Allah are they that shall be triumphant"
Holy Qur'an (5:55-5)
There are other numerous verses which extoll
Imam Ali's (a.s.) virtue, generosity, bravery, patience,
piety, his sacrificing in Allah's way and supporting
Allah's Apostle (s.a.w.) and his being the most righteous
among the believers and the best among His
creatures...etc. The above-mentioned verses from the Book
of Allah are as examples:
Zamakhshari, in his 'al-Kashshaf', says
the following about this verse:
"It was revealed in favour of Ali (May
Allah enlighten his face) when a beggar asked him (for
alms) while he was in the position of Ruku' during
prayer, and he gave away his ring (in the same position).
It seems it was loose on his little finger, for he did
not exert any effort in taking it off, which would have
nullified his prayer. If you ask: 'How could it be in
favour of Ali (may Allah be pleased with him), when the
wordings are in the collective form?' I say. The form is
collective, though its instigator is a single man,
because this is to encourage people to follow his example
and earn a similar reward, and, also, to draw attention
to the fact that the believers must be extremely mindful
and benevolent, towards the poor, in as much as, if a
situation could not be postponed until after the prayer,
it may not he delayed till having finished it."(9)
Wahidi, in 'Asbab al-Nuzul', citing
Kalbi's narration concerning the cause for the revelation
of this verse says:
"Surely Allah is your Guardian and His
Apostle and those who believe, those who keep up
prayers and pay the poor-rate while in prostration
(Ruku')."
"The latter part of this verse is in favour
of Ali bin Abi Talib (may Allah be gracious to him)
because he gave a ring to a beggar while in Ruku'
during prayer."(10)
7 . The Verse of Proclamation (Tabligh):
"O Prophet proclaim what has been
revealed to you from your Lord, for if you do it not
you have not conveyed His message, and Allah will
protect you from the (evil designs of)
people..."(11)
Holy Qur'an (5:67)
Perhaps the most clear portent of Imam Ali's
excellence over the Muslims after the Prophet, is the
above verse, which makes a decisive phase in the history
of divine revelation. After creating this wide and
wonderful world, the Almighty had sent an unbroken chain
of prophets to guide mankind towards divine bliss. The
last and the greatest link in this eternal chain was
Muhammad al-Mustafa (s.a.w.), who was entrusted
with the most comprehensive code of laws, capable of
solving mankind's needs till doomsday. Now, there no
longer was need of any new messenger. But nonetheless,
the Wise Creator cannot leave mankind's struggle of
thousands of years to the whims and fancies of fallible
Arabs, who had spent the greater part of their lives in
idolatary and sin. Therefore, to ensure the safety of
Islam and Muslims, Allah sent down this verse, appointing
Imam Ali as the Prophet's vicegerent. Narrators and
historians have testified to that great event.
When the Messenger of Allah left Mecca after
the Hajj ceremonies all the Muslims followed him,
with the intention of leaving him at a place near Juhfa
which was at the crossroads for the caravans of Madinah,
Egypt and Syria. On the 18th Dhilhijja,(12) a
little before noon, when they reached Ghadir Khum
near Juhfa, he stopped and ordered all the people ahead
to come near and wait for those following(13)...When all
the caravan had gathered, he called for a congregational
prayer(14), and, then, he offered midday prayers in the
midday heat(15), then he stood up addressing the people,
and started his speech by praising and giving thanks to
Him. Then he said:
"O people! I am about to be called to
Allah, and depart to Him. I am responsible and so are
you. What do you say?"
"We bear witness that you have delivered
the Divine Message, and tried your best to guide us on
the right path, and always gave us good counsel. May
Allah bless you with a good reward," they replied.
The Prophet proceeded: 'Don't you,' he said,
'bear witness that there is no god but Allah, Muhammad is
His servant and Messenger, His paradise is true, His hell
is true?'
"O Yes! We bear witness to all this," they
said,
"O Allah! Bear witness," he said.
Then he said: "Do not you hear?"
They replied, "Yes."
Then he went on saying:
'O people! I will precede you and you shall
arrive at the pool (Kawther): the pool wider than the
distance between Basrah and San'a and which has two
goblets of silver as large as the space in which the
stars are swimming.
When you shall reach me I shall interrogate you about
your behaviour towards the two weighty things after
my death. Then a caller called: 'mat are the two
weighty things, O Allah's Messenger?' He (s.a.w.)
said: The weightier one is the Book of Allah, the
Mighty and Glorified, which has two bonds, one is in
the hands of Allah, the Most High, and the other in
your hands. So hold tight to it, don't go astray and
don't change your faith. The other mighty thing is my
progeny, my household. The Knower of subtleties, the
Aware has told me that they will join me at the pool
as soon as their life on earth expires."(16)
Then, he (s.a.w.) said:
"Don't you know that I am more appropriate
for authority over the believers than
themselves?"
"Yes, O the Messenger of Allah"(17)
they answered. He (s.a.w.) said:
"Don't you know or witness that I am more
appropriate for authority over every believer than
himself?"
"Yes, O Messenger of Allah"(18), they
replied.
Then, he (s.a.w.) bent down and lifting up Ali bin Abi
Talib (a.s.) in his hands, showed him to the vast crowd
who looked on his armpits's whiteness(19) and proclaimed
those famous words, which guaranteed the continuation of
divine leadership:
"O people! Allah is my Master and I am
your master(20). for whomseover I am master, this,
Ali, is his master O Allah! Befriend whoever
befriends him and be hostile to whoever is hostile to
him(21). help him who helps him, forsake him who
forsakes him, and love him who loves him and hate him
who hates him."
Then, he (s.a.w.) said:
"O Allah! Bear witness."
Then, they (the Messenger of Allah and Ali) did
not separate until the following verses were revealed:
"...today have I perfected unto you
your religion and completed upon you My blessings and
approved for you Islam as your religion..."
Holy Qur'an (5:3)
There are numerous other verses in the book of
Allah, which elucidate the position, dignity and honour
of Imam Ali; his high status among the Muslims and he
(a.s.) is the best after the Messenger of Allah (s.a.w.).
The following verse certifies this more:
"(As for) those who believe and do
good, surely they are the best of people."
Holy Qur'an (98:7)
All the interpreters and narrators have
testified that the above-mentioned verse was revealed in
favour of Ali bin Abi Talib and Allah, the Almighty,
Himself, described him as the best of people. On the
revelation of this verse, the Messenger of Allah (s.a.w.)
said:
"O Ali, these are you and your
followers."(22)
Whoever goes through the traditions of the
Prophet, his daily behaviour, and his relation with his Ahlul-Bait,
whose purity the Holy Qur'an, itself, has testified to,
one realizes that Ahlul-Bait (Ali, Fatima, and
their two sons, Hasan and Husein) had a unique role and a
great responsibility in the history of the Muslim Nation.
So, the Prophet's frequent stress on these four
luminaries was not without meaning, nor was it mere
emotional behaviour towards his family.
In fact, he was only obeying Allah's commands to prepare
and guide the Muslims towards acceptance of their
leadership, after his eventual departure.
Only Suyuti collected about sixty Prophetic
traditions (hadiths) stressing the love towards
the Ahlul-Bait (a.s.); acknowledge their
leadership so as to make the Muslim Nation follow their
perfect example and illuminated path; look for guidance
towards them and not in blind obedience, but, by a way of
discerning comparison with others.
The first step which the Prophet took towards
the formal building of this blessed family was the
marriage of his daughter, Fatima, (a.s.) to his beloved
cousin Ali bin Abi Talib (a.s.) at the Almighty's
command. Thus, became implemented this blessed 'tree'
which would eventually extend its shady branches over the
Muslims and its historical progress. It is narrated that
the Prophet (s.a.w.) said: "Allah has ordered me
to marry Fatima to you."(23)
When this marriage had occured, the blessed
family was formed and the two sons (Hasan and Husein)
were born, the Prophet used to caress them, saying:
"All sons are their fathers' as their
agnation returns to their fathers, except the sons of
Fatima, as I am their father and agnation."
(Narrated by Ahmad bin Hanbal in 'al-Manaqib').(24)