The Reward of Loving Ahlul-Bayt(A.S.)

The Reward of Loving Ahlul-Bayt(A.S.)
I found the following astonishing tradition in one of the most famous Tafsir book of the Sunni brothers, that is, "Tafsir al-Kabir", by Fakhr al-Razi who is a leading Sunni scholar with multiple specialties in Tafsir, Fiqh, and theology. The full address of the document is given at the end. I have provided Arabic text for each sentence of this tradition. This tradition can also be found in other Sunni commentary books of Quran, "Tafsir al-Kashshaf," written by al-Zamakhshari, as well as "Tafsir al-Tha'labi."
Before going over the text of the tradition, it is important to point out that a true love is always accompanied by obedience. A person who is crazy about somebody, does every thing to satisfy the lover, and does not allow himself to disobey the one who loves. That is why the "true love" is necessary and sufficient. A true love affects every single action of human being and directs it to a special direction in harmony with the one who loves. Thus anyone who claims to love the Prophet and his Ahlul-Bayt (peace be upon them all), but he insists in disobeying them, is simply a liar.
After giving the text of the tradition I shall quote the related verse of Quran under whose commentary this tradition was mentioned. I will also present some other traditions transmitted by the Sunnis which clearly specify the individuals whose love is obligatory.
He who dies with love of the family of Muhammad(S.A.W.) is a Martyr.
And behold! He who dies with love of the family of Muhammad(S.A.W.) is forgiven.
And more! The one who dies with love of the family of Muhammad(S.A.W.) is died repented.
Lo! He who dies with love of the family of Muhammad(S.A.W.) is died as a believer with a COMPLETE belief.
And no doubt! The one who dies with love of the family of Muhammad(S.A.W.), the angle of death gives him the glad tiding of Paradise, and so do the two angels who question him (Munkar & Nakeer).
And verily he who dies with love of the family of Muhammad(S.A.W.), will be led toward the Paradise as the bride is led to the house of her husband.
Behold! And he who dies with love of the family of Muhammad(S.A.W.), for him there will open two gates in his grave toward the Paradise.
Lo! And the one who dies with love of the family of Muhammad(S.A.W.), Allah will make his grave a sacred place of visit for the angels of mercy.
And verily he who dies with love of the family of Muhammad(S.A.W.), has died on Sunnah.
And no doubt! The one who dies with the HATE of the family of Muhammad(S.A.W.), will arrive in the day of judgment while it is printed on his forehead that he is desperate from the Mercy of Allah.
Behold! He who dies with the HATE of the family of Muhammad(S.A.W.), has died unbeliever.
And verily he who dies with the HATE of the family of Muhammad(S.A.W.), will never hear the smell of Paradise.
Sunni references:
· Tafsir al-Kabir, by Fakhr al-Din Muhammad(S.A.W.) Ibn Umar al-Razi, Pub. in Egypt (1357/1938), under commentary of verse 42:23, Part 27, pp. 165-166.
· Tafsir al-Kashshaf, by al-Zamakhshari
· Tafsir al-Kabir, by al-Tha'labi
Fakhr al-Razi and others mentioned the above tradition under the commentary of the following verse of Quran, in which Allah tell his Messenger:
"(O Prophet) tell (people) I don't ask you any wage (in return for my prophethood) except to love my near kin. And if anyone earns any good We shall give Him an increase of good (in return for it)" (Quran 42:23).
It has been widely reported by the Sunni commentators of the Holy Quran that:
Ibn Abbas narrated: When the above verse (42:23) was revealed, the companions asked: "O' the Messenger of Allah! Who are those near kin whose love Allah has made obligatory for us?" Upon that the Prophet (S.A.W.) said: "Ali, Fatimah, and their two sons." He (S.A.W.) repeated this sentence thrice.
Sunni references:
1. Tafsir al-Kabir, by Fakhr al-Din al-Razi, Part 27, pp 165-166
2. Tafsir al-Tha'labi, under the commentary of verse 42:23 of Quran
3. Tafsir al-Tabari, by Ibn Jarir al-Tabari, under verse 42:23
4. Tafsir al-Qurtubi, under commentary of verse 42:23 of Quran
5. Tafsir al-Kashshaf, by al-Zamakhshari, under commentary of verse 42:23
6. Tafsir al-Baidhawi, under the commentary of verse 42:23 of Quran
7. Tafsir al-Kalbi, under commentary of verse 42:23 of Quran
8. al-Madarik, in connection with verse 42:23
9. Dhakha'ir al-Uqba, by Muhibbuddin al-Tabari, p25
10. Musnad Ahmad Ibn Hanbal,
11. al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p259
12. Shawahid al-Tanzeel, Hakim Hasakani, al-Hanafi, v2, p132
13. Many others such as Ibn Abi Hatam, al-Tabarani, etc.
Then the Prophet (S.A.W.) continued:
"Verily Allah has dedicated my wage (of prophethood) to love of my Ahlul-Bayt, and I shall question you about it on the day of judgment."
Sunni references:
· Dhakha'ir al-Uqba, by Muhibbuddin al-Tabari, p26
· al-Sirah, by al-Mala
In another tradition, we read:
The Messenger of Allah (S.A.W.) said: "I advice you to be kind to my Ahlul-Bayt for verily I will dispute you about them on the day of Judgment, and whoever I dispute him shall enter the Fire." He (S.A.W.) also said: "One who regards me by regarding my Ahlul-Bayt, he has taken a promise from Allah (to enter the Paradise)."
Sunni references:
· al-Tabaqat, by Ibn Sa'd
· al-Sirah, by al-Mala
· al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p231
Furthermore, al-Kateeb and Ibn Hajar narrated on the authority of Anas Ibn Malik saying:
The Prophet (S.A.W.) said: "The title of the Book (Saheefah) of believer is love of Ali Ibn Abi Talib."
Sunni references:
· Tarikh, by al-Khateeb al-Baghdadi
· al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 9, section 2, p193
In the above tradition, "The Book of believer" refers to the way a believer conducts the affairs, i.e., his daily life, and his diary.
On the commentary of the Quranic verse: "Lo! those who believe and do good, the Beneficent will appoint for them love (Quran 19:96)," al-Hafidh al-Salafi wrote: Muhammad(S.A.W.) Ibn Hanafiyyah said: "There will not be a believer unless in whose heart love of Ali and his family exists." In this connection, al-Bayhaqi, Abu al-Shaikh, and al-Daylami reported that the Messenger of Allah said: "A servant (of God) will not be a (true) believer unless he loves me more than his own soul, and loves my progeny more than his own soul and his own family." See al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, pp 261-262 quoted from al-Hafidh al-Salafi, al-Bayhaqi, Abu al-Shaikh, and al-Daylami).
al-Tirmidhi and Ahmad narrated:
The Messenger of Allah said: "He who loves me and loves these two: al-Hasan and al-Husain, and loves their father and mother, he will be with me in Paradise."
Sunni reference:
· Sahih al-Tirmidhi, v5, p641
· Musnad Ahmad Ibn Hanbal, on the authority of Imam Ali (AS)
· Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p693, Tradition #1185
· al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p264
It is also narrated that:
The Messenger of Allah said: "Verily the prosperous and the only prosperous and the true prosperous is he who loves Ali in his lifetime and in his hereafter."
Sunni reference:
· Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p658, Tradition #1121
· al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v3, p176
· Majma' al-Zawa'id, by al-Haythami, v9, p132
· Sharh Ibn Abil Hadid, v2, p429
Sunni scholars also narrated that Imam al-Hasan Ibn Ali (AS) said the following in a discourse which he delivered on the martyrdom of Imam Ali:
"... I am among Ahlul-Bayt whom Allah has made their love obligatory for any Muslim when He revealed to His Prophet (S.A.W.): "Say: I don't ask you any wage except to love my near kin. And if anyone earns any good We shall give Him an increase of good (Quran 42:23)." Thus earn the good deed through loving us Ahlul-Bayt."
Sunni references:
· al-Mustadrak, by al-Hakim, "Chapter of understanding the virtues of companions," v3, p172
· al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p259
· Many others such as al-Bazzar, al-Tabarani, etc.
Furthermore, it is narrated from Ibn Abbas:
Ibn Abbas said: "The good deed in the verse: 'And if anyone earns any good We shall give Him an increase of good (Quran 42:23)' is the love of family (Aal) of the Muhammad(S.A.W.) (S.A.W.)."
Sunni references:
· Musnad Ahmad Ibn Hanbal, as mentioned in:
· al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p259
Sunni traditionists also narrated that:
After the murder of al-Husain when his family were taken prisoners and were moved to Damascus, a man in the city (who among others was looking at the passing of prisoners in the city) said to Zain al-Abideen (Imam Ali Ibn al-Husain) that "Praise be to Allah who destroyed you and made you helpless and cut the root of sedition." On that, Zain al-Abideen said: "Didn't you read 'Tell I don't ask you any wage except to love my near kin'?" The man answered: "Are you those?" He (Zain al-Abideen) said: "Yes."
Sunni references:
· Tafsir Ibn Kathir (complete version), v4, p112, under commentary of verse 42:23 of Quran
· al-Tabarani, as mentioned in:
· al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p259
In contrary to all above traditions, Yusuf Ali has a very strange commentary for the verse 42:23. He wrote:
Yusuf Ali> No sort of tangible reward does the Prophet of Allah ask for
Yusuf Ali> proclaiming the Glad Tidings of Allah. But at least he has the
Yusuf Ali> right to ask that his kith and kin should not persecute him and
Yusuf Ali> put all sorts of obstacles in his way, as did the Quraish
Yusuf Ali> against the holy Prophet. (Yusuf Ali's commentary of 42:23)
What Yusuf Ali implied was that, by the above verse, the Prophet was asking his kin not to prosecute him and they should love his kin, i.e., the Prophet. The fact is that the above mentioned traditions of the Prophet regarding the revelation of verse 42:23, contradict what Yusuf Ali commented. I wonder if we Should take the opinion of the Prophet or the opinion of Yusuf Ali?! It is noteworthy that the above mentioned traditions were narrated by the prominent Sunni traditionists through various transmitters. Yusuf Ali was not a traditionist nor do Sunnis consider his commentary an authoritative one.
Besides, we can prove logically that Yusuf Ali's commentary is incorrect. "Those of near kin" are the kin of the Prophet himself. Because Prophet Muhammad(S.A.W.) is only one person. If Allah wanted to say "Love the Prophet because he is your kin", He could say so, and He would not use "Those of near kin". Moreover, from the verse it is clear that Allah was not addressing non-Muslims, because the verse is about his wage in return for his prophethood. Thus those unbelievers (among his kin or else) who do not recognized him as a prophet, were not being addressed. What kind of wage could the Prophet expect from an unbeliever (among his kin or else) who do not recognize him as a prophet?!
Thus they are Muslims who are being addressed by the verse. Now, if Yusuf Ali meant that the verse was addressing those Muslims who were his kin, then I would like to ask: Who among the near kin of the Prophet who was Muslims but tried to prosecute the Prophet? The answer is Non. If you think otherwise, please present your evidence from the history of the life of the Prophet (S.A.W.).
Therefore, the Yusuf Ali's commentary is neither in harmony with the above-mentioned Sunni traditions in this regard, nor in harmony with logic.
I do not intend to discuss all the mistakes which exist in the Yusuf Ali's works. I myself have found some trivial mistakes in his translation of Quran, and there is even a book named "Discussion on the errors of Yusuf Ali", (Paperback, $12.00 in the United States) which discusses some of his errors. Although I do not intend to fully discredit his works, it would be beneficial to mention his translation of a verse of Quran in connection with the current topic, and then compare it to other translations. This verse is very similar to the above-mentioned verse of Quran (42:23). Allah, to whom belong might and majesty, similarly said:
"(O Prophet) tell (people) whatever I asked you as wage (in return for my prophethood) is in the benefit of you (people)" (Quran 34:47).
Here is the Pickthall's translation:
Pickthall> "Say: Whatever reward I might have asked of you is yours"
Pickthall> (34:47).
Now, let us look at the Yusuf Ali's translation:
Yusuf Ali> "Say: No reward do I ask of you; it is (all) in your interest"
Yusuf Ali> (34:47).
One can see that the translation of Yusuf Ali provides meaning quite contradictory to the others. In the translation of the above verse, Yusuf Ali states that the Prophet did not ask any wage. By that, Yusuf Ali contradicted his own translation of the other mentioned verse (42:23) where he states the Prophet did, in fact, ask for the wage:
Yusuf Ali> "Say: No reward do I ask of you for this except the love of
Yusuf Ali> those near of kin." (42:23)
There is no doubt that the reward of the Prophet is with Allah. However, with the above order of Allah, the Prophet did ask People to love his family as his wage. Such request is, in fact, for the benefit of people as verse 34:47 testifies. The verses of Holy Quran explain one another. More Surprisingly, there is a third verse with another wording which implies that the benefit that people get by fulfilling the Prophet's request (i.e., affection and devotion to Ahlul-Bayt) is that they will be led to the path (Sabeel) of Allah:
"Say: I ask of you no reward for it except that one who wishes, may adopt a Path (Sabeel) toward his Lord." (Quran 25:57)
Pickthall's translation:
Pickthall> "Say: I ask of you no reward for this save that whoso will, may
Pickthall> choose a Way unto his Lord." (25:57)
Putting verse 25:57 beside 42:23 and 34:47 gives evidence to the fact that each member of Ahlul-Bayt is the Right Path (Sabeel) toward Allah, and the way toward His satisfaction. The Right Path of Allah is no more than one even though it manifested in a sequence of divinely appointed leaders. As such, each of these leaders were the unique Path (Sabeel) of Allah in their own time, and through whom people can attain protection against disagreement in religious matters. In fact, the Messenger of Allah confirmed the above conclusion from the latter verse. Ibn Sa'd and Ibn Hajar recorded that:
The Messenger of Allah said: "Me and my Ahlul-Bayt are a tree in Paradise whose branches came to this world (Dunyaa). Thus whoso will, may choose a Path unto his Lord (by taking a branch and reaching to the stem in Paradise)."
Sunni references:
· al-Tabaqat, by Ibn Sa'd
· Sharaf al-Nubuwwah, by Muhibbuddin al-Tabari, on the authority of Abu Sa'id
· al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p231
The above underlined part of the Hadith of the Prophet (S.A.W.) is the Quranic verse mentioned above (25:57). The true love for Ahlul-Bayt will, in fact, oblige us to follow their Right Path which guarantees the human prosperity in this world as well the Paradise in the world after.
Wassalam.

Reference: ImamReza.net

The Child Martyr

The Child Martyr
After the martyrdom of his father, Imam al-Hasan's son Abdullah lived with his holy uncle, Imam al-Husayn (a.s.) and loved him very much. Imam Husayn too had a great affection for his young nephew.
"`Abdullah went to Karbala with his uncle and saw everything that happened there. He saw his young brothers and cousins putting on their suits of armor and, with the cry of "Allahu akbar' and their swords whirling, rushing off to the battlefield. He saw them fighting battle with the enemies of religion and of the Qur'an, the disbelievers and hypocrites. and saw them killing them and being killed.
He saw them drowned in their holy blood, giving life and strength to Islam with their martyrdom. When their bodies were brought to the special tent for the martyrs, 'Abdullah would go and weep over their bodies. He wanted to go to the battlefield and fight with the oppressors and defend Islam and its holy leader, al-lmam al-Husayn (a.s.), but he was very young and they wouldn't give him permission.
It was the day of `Ashura' and all his friends. brothers and all of al-Imam al-Husayn's valiant troops had been martyred. and `Abdulla-h had witnessed the martyrdom of them all. Before they rushed off to the battlefield. he had heard everyone of the martyrs conveying their final goodbye, and promising never to desert their leader and Imam or leave him on his own. The last of al-Imam al-Husayn's men had bravely given his life. He had been martyred.
Now al-Imam al-Husayn himself left for the battlefield. Abdullah was standing near the martyrs' tent, watching his uncle from a distance. An hour later. he couldn't see his uncle any more.
Without thinking he instinctively ran towards the battlefield. His aunt. Zaynab, wanted to stop him. but couldn't. Abdullah wanted to find his uncle and defend him. Finally. he found him soaked in his own blood. Confused and dumbfounded, he stood staring at the bleeding face of his dear uncle. Al-Imam al-Husayn opened his eyes and both of them saw each other. Suddenly a sword was raised to deliver the final blow to al-Imam al-Husayn (a.s.).
`Abdullah saw the flash of the sword and raised his head. "Do you want to kill my uncle you filthy traitor! he cried!" And immediately shielded his uncle's bleeding body with his arm. The sword fell. It cut off Abdullah's arm. and the body of that brave and selfless youth fell on the chest of al-Imam al Husayn (a.s.).
He attained martyrdom then and there giving the message of jihad and freedom to the youth of all times. With his last breaths. al-imam al-Husayn said to him.
"My dear child martyrdom is our honor. Your father al-Imam al-Hasan and your grandfather the Holy Prophet, are waiting for you in Paradise and we are going to them together."

Reference: ImamReza.net

Ask Ahl al-Dhikr If You Do Not Know

Ask Ahl al-Dhikr If You Do Not Know
All praise is for Allah, the Lord of the universe. May the best of blessings and greetings be upon our leader and master Muhammad, who was sent as a mercy to the universe, he is the master of the foremost ones and the last ones, he was purified from all disgraces. May Allah's choicest blessings and greetings also be upon the illustrious and purified ahlul-bayt, the standards of guidance, light of those in darkness and the Imams of the Muslims.
".... Ask ahl al-dhikr if you do not know". (Quran 16:43)
".... Ask ahl al-dhikr if you do not know". (Quran 21:07)
The Meanings of Ahl al-dhikr:
Those who know
The people of al-dhikr (the Book)
The followers of the Remembrance
The followers of the Reminder
[ See the translations of the Holy Quran. ]
Who Are Ahl al-Dhikr ?
This noble verse instructs the Muslims to refer to the people who know in all things which perplex them so that they may discern the path to the truth, because Allah, having taught them, has nominated them for that purpose. Their knowledge is deeply rooted and they know the interpretation of the Quran.
This verse was revealed to introduce the ahlul-bayt. They are The Holy Prophet Muhammad (s), Imam Ali, Fatima, Imam Hasan and Imam Husain. This occurred in the time of prophecy, since, after the Prophet and up to the coming of the hour of reckoning, the aforementioned five are the people of the blanket, in addition to them are nine Imams from the progeny of Imam Husain whom the Holy Prophet (s) designated on many occasions and he called them the Imams of guidance and light of those in darkness and "the people who know". He also called them "those deeply embedded in knowledge and those to whom Allah, Glory be to Him, has bestowed the knowledge of the book".
These narrations are well established, true and repeatedly narrated (mutawatir) by the Shias since the time of the Holy Prophet (s) and some Sunni scholars and commentators have also reported them, confirming that they were revealed concerning the ahlul-bayt. I cite from these Sunni scholars by way of example:
1. Tafsir al-Kabir of al-Tha'labion in the meaning of chapter 16 (al-Nahl).
2. Tafsir al-Quran of Ibn Kathir in the 2nd volume, p. 570.
3. Tafsir of al-Tabari in volume 14, p. 109.
4. Tafsir Ruh al-Ma'ani of al-Alusi in volume 14, p. 134.
5. Tafsir al-Qurtubi in volume 11, p. 272.
6. Tafsir al-Hakim, called Shawahid al-Tanzil, volume 1, p. 334.
7. Tafsir al-Tustari called Ihqaq al-Haqq, in volume 3, p. 482
8. Yanabi' al-Mawadda of al-Qunduzi al-Hanafi, p. 51 and p. 140.
The apparent meaning of the verse suggests that the ahl al-dhikr refers to the people of the book, i.e. Jews and Christians. It therefore becomes necessary for us to make it clear that they are not the ones intended in the noble verse.
· Firstly: Because the noble Quran has mentioned in a number of verses that they altered the word of God and they wrote the book with their hands, claiming that it was from God so as to purchase a small price. It also bore witness to their lies and turning the truth upside down. Given this state of affairs, it is not possible for it (the Quran) to instruct the Muslims to refer to them on issues which they do not know about.
· Secondly: Al-Bukhari has reported in his Sahih in "The Book of Testimony" under the chapter "The ahl al-shirk (polytheists) aren't to be asked", volume 3, p. 163. The Prophet (s) said: 'Do not believe the people of the book and do not consider them as liars but say: 'We believe in God and what was revealed'.
This means we should not to refer questions to them, rather, we should abandon and ignore them because the command not to believe them nor to consider them as liars would nullify the goal of questioning, i.e., awaiting the correct reply.
· Thirdly: Al-Bukhari has reported in his Sahih in "The Book of Unity" in the chapter: "Everyday He is concerned with matters" volume 8, p. 208,
Ibn Abbas said: "O Muslims! How come you ask the people of the scriptures, although your book which was revealed to His Prophet has the most recent information from Allah and you recite it, a book which has not been distorted? Allah has revealed to you that the people of the scriptures have changed with their own hands what was revealed to them and they have said: 'This is from Allah' in order to get some worldly benefit thereby". Ibn 'Abbas added: "Isn't the knowledge revealed to you sufficient to prevent you from asking them? By Allah, I have never seen any one of them asking (Muslims) about what has been revealed to you".
· Fourthly: Among the people of the book, if we ask the Christians today they will claim that Jesus is God whilst the Jews will consider them to be liars and will not accept him even as a Prophet. Both of them belie Islam and the Prophet of Islam and they call him a liar and an antichrist. Bearing this in mind, it is incomprehensible that Allah would command us to ask them if we accept that the ahl al-dhikr from the apparent meaning of the verse refers to the people of the book amongst the Jews and Christians. This does not contradict the view that it was revealed for the household of the Prophet as is established amongst the Shi'as and Sunnis from authentic reports. It is understood from this that Allah, Glory be to Him, the Most Exalted, bestowed the knowledge of the book, which does not neglect anything in it, to these Imams whom He has chosen among His slaves so that people can refer to them on the commentary and interpretation of the Quran. Therein lies their guidance - if they obey God and His Messenger.
As Allah, Glory be to Him, and sublime is His wisdom, wished the people to submit to the selected ones amongst them, He chose them and taught them the knowledge of the book so that the leadership could be facilitated and the affairs of the people organized due to that. If they were absent from the lives of the people, the opportunity would be open for (false) claimants and ignorant ones. Everyone would then follow his vain desires and the matter would be confusing for the people since everyone could claim to be the most learned.

Reference: ImamReza.net

"Fatima bint Assad": The Mother of Imam Ali(A.S.)

"Fatima bint Assad": The Mother of Imam Ali(A.S.)
One of the exemplary women in the history of Islam was Fatima bint Assad, who got many honors in her blessed life. Her father was Assad, son of Hashim. Her life is worthy of note from different aspects, because the virtues that Allah had bestowed on her were so great that no other woman, before or after her, could be her equal in that respect.
Allah willed for reasons He alone knew that the Prophet (SAW) should be away from his parents. After Abdul-Mutallib, the Prophet (s.a.w.) became his uncle, Abu Talib's charge and thenceforth he and his wife, Fatima, nurtured him. The Prophet (s.a.w.) always lauded the personality of this great lady and appreciated the value of her motherly care for himself. The Prophet (s.a.w.) said: “After Abu-Talib she was the best person to care for me. It was a great honor for Fatima bint Assad to be called mother by the Prophet (s.a.w.). Abutalib was the breadwinner and Fatima always left some food for the Prophet (s.a.w.) to be eaten later after the meal was over.
When we gave Halima, the hired wet-nurse of the Prophet (s.a.w.), the right to boast about having suckled him for sometime, we should naturally give Fatima such right to take pride in having served the Prophet (s.a.w.) for about 20 years as a mother.
Delivering her Child (Imam Ali) inside the Kaaba
Many people having read the story of Mary (a.s) marvel at her sublime position before Allah. But when Fatima bint Assad delivered her child inside the Ka'aba, we see that her status in the divine realm was far superior to that of Mary (a.s). Modem scientific discoveries do not negate conception of a virgin without a mortal having touched her and so the birth of Jesus (a.s) might be explained not as a miraculous phenomena. But the birth of Hazrat Ali (a.s.) was nothing but a mere miracle. A companion of the Prophet (s.a.w.) name Yazid ibn Qanab, said:
“Abbas ibn Abdulmutallib and I were sitting opposite the House of Allah. We saw Fatima bint Assad making for the Ka'aba. She was in labor. She was communing with her Lord, saying: "0 Lord! I believe in You, in all Your messengers and in the divine Scriptures. I confirm in
what Abraham, the one who built the Beit al-Atiq (the Ka'aba) had said. So make my labor easy, in the name of Abraham and in the name of the child I have in me."
We saw a crack appear in the wall of the Ka'aba. Fatima went through the opening and disappeared into the House. We also made for the crack in the wall, but saw no opening there. We knew it was the will of Allah. Four days later, Fatima came out of the Ka'aba carrying Ali (a.s.). There are enough evidence to support this narrative. In comparing herself with other chosen women, Fatima bint Assad said:
"Allah preferred me to all women before me. Assiah (wife of the Pharaoh) performed the acts of worship in seclusion where Allah did not like to be worshipped except in case of necessity. Mary (a.s), daughter of lmran shook the trunk of the palm-tree and ripe dates fell upon her. I entered the House of Allah and ate fruits of Paradise, when I was about to leave the place, I heard the divine call: '0 Fatima! Name your son Ali, because he is high and His Lord Most High. I gave him a name derived from my Own name. I cultured him the way I willed. I made known to him the intricacies of My Own Omniscience. He is the one to crush the idols in My House. He is the one to call people to prayer from the roof of My House. He worships Me. Blessed are those who love him and woe to those who are his enemies."'
We know that Mary (a.s) lived in the Masjidul-Aqsa (within the House of Allah), but was not delivered of her child. Fatima bin Assad delivered her child by Allah's leave.
Acceptance of Islam by Fatima bint Assad
All biographers of the life of Fatima bint Assad said that she was the first woman, after Khadija, that pledged allegiance to the Prophet (s.a.w.) in Mecca. Here we have to mention her noble husband, Abu -Talib, an oppressed figure in history. May it be that his ignorant enemies remember how he who le-heartily and steadfastly stood by his nephew and did not charge him with polytheism. How on earth would a polytheist say:
"Verily the religion of Muhammad is the best of all revealed religions for man...." Or, in a poem of eulogy about his nephew: "A saintly figure, a savior of orphans and widows, a blessed saint in whose name people supplicate the Almighty for rain.
Apart from all such evidence, how could the Prophet (s.a.w.) ask for support from a polytheist? After the death of Abutalib, Fatima bint Assad, kept pace with the revolution of the Prophet and was present on the scene on different occasions. After three days from the flight of the Prophet (s.a.w.) to Medina, Fatima bint Assad, in company with Hazrat Fatima (a.s), daughter of the Prophet (s.a.w.), and Fatima bint Zubeir, went to Medina, under the auspices of his son, Ali (a.s.). She was the first one who pledged allegiance to the Prophet (s.a.w.) for the second time.
Fatima bint Assad in thc Eyes of the Holy Prophet (SAW)
As already said, Fatima bint Assad stood high in the Prophet's favor. One day the Prophet (s.a.w.) said that on the Last day, all the dead will rise naked. Fatima said: "What a disgrace!" The Prophet (s.a.w.) said he would pray to Allah to let her rise clothed.
Next day she heard the Prophet (s.a.w.) speak of the pain in the grave. She uttered: "My Lord!" The Prophet (s.a.w.) said he would pray to Allah to make the pain less severe for her.
One day the Prophet (s.a.w.) talked to Ammar Yasser about how Fatima bint Assad was kind to him. He said that she had borne Abutalib many sons from whom their parents benefited very much. She satisfied my hunger while her own sons were hungry. She clothed me while they were barely dressed; she kept me neatly dressed, but not her own sons. The Prophet (s.a.w.) respected Fatima bint Assad, and always called on her and took a rest in her house. She had narrated 46 traditions from the Holy Prophet (s.a.w.).
Her Death
Hazrat Ali (a.s.) said: "When my mother died, the Prophet (s.a.w.) wrapped her body in a shirt of his and said prayer upon her and said: "Allah is the Greatest" - seventy times. The Prophet (s.a.w.) then went into the grave and touched the walls as if he wanted to widen the grave. When he came out of the grave, the Prophet (s.a.w.) wept bitterly and addressed the grave to be kind to her body.
When the burial was over, Umar ibn Khattab said to the Prophet (s.a.w.) that he had treated her in an unprecedented way. The Prophet (s.a.w.) replied that he held her in great esteem as one holds his mother. Gabriel told me she was a saintly woman and entered Paradise. Allah had ordered 70,000 angels to say prayers on her dead body.

Reference: ImamReza.net

The Relationship between the Holy Qur'an and the Progeny of the Holy Prophet (S.A.W.)

The Relationship between the Holy Qur'an
and the Progeny of the Holy Prophet (S.A.W.)
By:
Ayatullah Sayyid Mujtaba Musavi Lari
The hadith concerning the "two weighty trusts" known as hadith al-thaqalayn is one of the most widely accepted and authoritative of all the traditions narrated from the Prophet, peace and blessings be upon him and his family, and it has also been recorded in the principal Sunni books of tradition. It possesses the highest degree of authenticity and acceptance. The text is as follows:
"I leave among you two precious and weighty trusts, on being the Book of God and the other my Progeny. These two legacies will never be separated from each other, and if you lay firm hold of them you will never go astray." [1]
Certain Sunni scholars even add the following sentence at the end of the hadith: "'Ali is always with the Qur'an and the Qur'an is with 'Ali; they too will not be separated from each other." [2]
Hadith scholars attribute the transmission of this tradition to roughly thirty Companions of the Prophet. [3]
According to numerous hadith scholars and historians, Shi'i and Sunni alike, the Prophet, peace and blessings be upon him and his family, never failed at different times in this life, including its difficult last moments, to draw people's attention to the profound link between these two great and authoritative sources of Islam, the Qur'an and his Progeny (Ahl al-Bayt), tracing out thereby an entire program for the future of Islam in a single instructive sentence. Small differences are to be seen in the form of the relevant traditions, some being detailed and others concise depending on the occasion, but the content and meaning are always the same: the profound and indissoluble link between the Qur'an and the Progeny of the Prophet, peace and blessings be upon him and his family, the absolute interrelatedness of the two.
Ibn Hajar, a Sunni scholar, writes:
"We have mentioned earlier different versions of this hadith. Some of them relate to the utterances made by the Prophet at Arafah in the course of his Farewell Pilgrimage; others to pronouncements made while he was on his deathbed in Madinah, surrounded by the Companions; another to his address at Ghadir Khumm; and yet another to statements made while returning from Ta'if."
He then adds: "None of these versions contradict each other, for there is no reason why he should not have repeated the same truth on all these occasions, and on others as well, given the great significance that both the Qur'an and his Progeny possess. [4]
In another tradition known as the hadith of the Truth (hadith al-haqq), the Prophet, peace and blessings be upon him and his family, says: "'Ali is with the truth and the truth is with 'Ali; wherever the truth is, 'Ali will incline to it." [5]
We know that the verses of the Noble Qur'an form a compendium of the divine commands and laws of Islam; the teachings contained in them are a guarantee for man's happiness and salvation. However, the interpretation and exegesis of the Qur'an have to be undertaken by persons who are acquainted with the language of revelation and who fully possess the necessary competence, in terms of both knowledge and conduct. The Shi'ah therefore believe that those who possess this competence must be identified by the Prophet himself and appointed by him to administer the affairs of the people and guide them. It is they who understand the language of revelation and can properly acquit themselves of the task of interpreting and explicating God's verses. The juxtaposition of the Progeny of the Prophet with the Qur'an is thus due to the need of the Qur'an for an exegesis that will set forth its purposes and regulations.
If we look carefully at the content of the hadith, we will see that to separate the Qur'an from the Progeny of the Prophet and to follow the utterances and views of persons unacquainted with its symbols and truths is bound to lead to error and misguidance. The tradition therefore implies that only the Progeny of the Prophet can establish the firm and categorical meaning of the verses in God's Book that are allegorical.
The fact that the Prophet places the Qur'an and his Progeny side by side indicates that both are advancing in the same direction and toward the same goal: the Qur'an is a divine law and book, and the Progeny are its interpreters, executors and guardians. To separate and distance oneself from the Progeny is therefore to invite destruction.
The decline and deviance of the Muslims began when such a separation started to occur and men attempted to hold on to each one separately. The thesis, "God's Book alone is enough for us" came to prevail in their religious thinking, leading to the emergence of such schools as the Ash'ari and the Mu'tazilite. It was as if they knew the value of God's Book better than the Prophet himself and better comprehended its significance!
It is possible to understand the Qur'an and explain the knowledge it contains only by referring to the utterances of those persons upon whom knowledge has been directly bestowed by God, or at least whose knowledge is derived from instruction by a particular source. Such persons can be only the Inerrant (ma'sum) Imams of the Prophet's Progeny.
Ibn Hajar also cites the following sentence uttered by the Prophet, peace and blessings be upon him and his family:
"Do not attempt to go beyond these twin trusts (the Book and the Progeny of the Prophet), for that will lead you into perdition, and do not fall short in adhering to them, for that too will encompass your ruin. Do not imagine the People of the Prophet's House to be ignorant, for they are infinitely more knowledgeable than you and understand well the language of revelation." [6]
The Commander of the Faithful, 'Ali, peace be upon him, said:
"You will never remain faithful to your covenant with the Qur'an unless you recognize who it is that has betrayed his covenant, and you will never lay firm hold of the Qur'an unless you recognize who it is that has abandoned it. Seek the straight path of fidelity and the means of adhering to the Qur'an from the people of the Qur'an, for it is they who keep alive knowledge and learning and uproot ignorance. They it is by means of obedience to whom you become aware of the knowledge they hold. You comprehend their silence from their speech and their outer appearance from their inner state. They never rebel against the command of religion and never fall into dispute. Religion is a silent and veracious witness dwelling in their midst." [7]
What is meant here is that the Progeny of the Prophet are free from sin and pollution and even minor errors, for it is obvious that whatever is indissolubly linked to the Qur'an until both trusts are brought together before the Prophet, peace and blessings be upon him and his family, on the Day of Resurrection must be followed and obeyed by mankind together with the Qur'an itself. God cannot command men to obey one who is polluted by error and sin, nor can He create an indissoluble link between the Qur'an and such a person Only those who are utterly beyond the reach of impurity can be juxtaposed with the Qur'an, for those obedience to whose commands God has made incumbent on all Muslims must be free of all defect.
Not content with his other utterances on the subject, the Prophet declared the number of successors (khulafa') who would come after him:
"This religion will endure until the Day of Judgement, for as long as twelve persons from Quraysh rule over you as my successors." [8]
"My successors will be twelve in number, just like the chieftains of the Bani Isra'il, all of them from Quraysh and (according to one version of this hadith) from Bani Hashim," [9]
Abdullah relates the Prophet to have said: "As long as there are two men left on the earth, leadership will remain among the Quraysh." [10]
This mention of the twelve successors can refer only to the Inerrant Imams from the Progeny of the Prophet, peace be upon them, for neither were the first caliphs twelve in number, nor were the Umayyad and Abbasid rulers. More importantly, the crimes those rulers committed, far from assuring the welfare and happiness of the ummah, brought about the destruction of religion, so that it is impossible in any way to consider them the successors of the Prophet.
Those who could not deny the authenticity of the hadith concerning twelve successors but wished nonetheless to avoid recognizing the Twelve Imams of the Prophet's Progeny were obliged to offer tortuous explanations that were utterly irreconcilable with the text and content of the tradition, for the first caliphs and the Umayyad and Abbasid rulers when added together come to a total of some thirty people, so that the total number of claimants to the caliphate from among the Quraysh exceeds the number specified in the hadith. If we refuse to interpret the hadith as referring to the Imams of the Shi'ah, we are left with no clear or reliable meaning for it whatsoever.
Shaykh Sulayman al-Qunduzi, a Hanafi scholar, writes the following, in a vein free of all fanaticism:
"According to scholars, the traditions that specify the successors to the Prophet, peace and blessings be upon him and his family, to be twelve in number are well known and they have been narrated by different chains of transmission. It became clear with the passage of time that what the Messenger of God was referring to in this hadith were the twelve Imams from his Progeny. It is impossible to refer it to the first caliphs, for they were only four in number, nor can it be applied to the Umayyads, for they were more than twelve in number, apart from which with the exception of 'Umar b. Abd al-'Aziz they were all tyrants and oppressors, and they did not belong to the Bani Hashim, where as the Prophet had specified that his twelve successors would be from the Bani Hashim. Jabir b. Samarah mentions that the Prophet spoke this last part of the tradition softly, because not everyone was happy that the caliphate would go to the Bani Hashim.
"Equally, this hadith cannot apply to the 'Abbasids, because their number, too, is more than twelve; they did not act in accordance with the verse enjoining love for the family of the Prophet; [11] and they ignored the hadith of the Cloak (hadith al-kisa'). The hadith must, then, refer exclusively to the Twelve Imams from the Progeny of the Prophet, for they were superior to all others with respect to knowledge, moral virtues, piety and lineage. They were a line who inherited their knowledge from the Messenger of God, peace and blessings be upon him and his family, their great ancestor. This is confirmed by the hadith concerning the two weighty trusts and numerous traditions that have reached us from the Prophet." [12]
Notes:
[1] Muslim, al-Sahih, Vol. VII, p. 122; al-Tirmidhi, Jami' al-Sahih, Vol. II, p. 308; al-Hakim, al-Mustadrak, Vol. III, p. 109. Ahmad b. Hanbal, al-Musnad, Vol. III, pp. 14-17. Ibn al-Sabbagh, Fusul al-Muhimmah, p. 24; al-Ganji, Kifayat al-Talib, p. 130; al-Qunduzi, Yanabi' al-Mawaddah, pp. 17-18; al-Ya'qubi, al-Tarikh, Vol. II, p. 92; Fakhr al-Din al-Razi, al-Tafsir al-Kabir, Vol. III, p. 18; al-Naysaburi, Ghara'ib al-Qur'an, Vol. I, p. 349.
[2] al-Qunduzi, Yanabi' al-Mawaddah, pp. 32-40; Ibn Hajar, al-Sawa'iq, p. 57; al-Irbidi, Kashf al-Ghummah, p.43.
[3] al-Halabi, al-Sirah, Vol. III, p. 308.
[4] Ibn Hajar, al-Sawa'iq, p. 89.
[5] Ibn Qutaybah, al-Imamah wa al-Siyasah, Vol. I, p. 68; al-Hamawini, Fara'id al-simtayn, Chapter 37. al-Khatib al-Baghdadi, Tarikh Baghdad, Vol. IV, p. 21; Fakhr al-Din al-Razi, Fusul al-Muhimmah.
[6] Ibn Hajar, al-Sawa'iq, p. 153.
[7] al-Radi, Nahj al-Balaghah, Sermon 145.
[8] Muslim, al-Sahih, Vol. XIII, p. 202.
[9] Muslim, al-Sahih, Vol. VI, p. 2; al-Bukhari, al-Sahih ., Chapter XV of "Kita'b al-Ahkam". Ahmad b. Hanbal, al-Musnad, Vol. I, p. 397, Vol. V, p.86; Ibn Kathir, al-Bidayah, Vol. VI, p.245; al-Qunduzi, Yanabi' al-Mawaddah, p. 373.
[10] Muslim, al-Sahih, Vol. XIII, p. 202.
[11] Qur'an, 42:23.
[12] al-Qunduzi, Yanabi' al-Mawaddah, p.446.

Reference: ImamReza.net

The Value of Knowing the Ahl al-Bayt (A.S)

The Value of Knowing the Ahl al-Bayt (A.S)
The Messenger of Allah (S.A.W): Whomever Allah has bestowed the knowing and the love of my Ahl al-Bayt has actually been granted the whole benevolence.
Al-Imam al-Baqir (A.S.): Those who have known Allah and their Imam who is of our Ahl al-Bayt, has truly known Allah the Almighty and worshipped him.
Zurarah: Addressing al-Imam al-Baqir (A.S.): I humbly ask you to let me know whether knowing Imams of your household is incumbent on all people. The Imam (A.S.) replied: Verily, the Almighty Allah appointed Muhammad (S.A.W.) as His Messenger and Divine Authority (Hujjah) for all his creatures on earth. So those who believe in Allah and Muhammad (S.A.W.), the Messenger of Allah, and follow him and approve of him are obliged to know the Imam among our household.
Salim: I asked al-Imam al-Baqir (A.S.) about the ayah: Then we have given the Book for inheritance to our servants as we have chosen: But there are among them some who wrong their own souls; some who follow a middle course; and some who are, by Allah's allowance foremost in good deeds (35:52). His Holiness (A.S.) explained: The one who is foremost in good deeds is the Imam, the one who follows a middle course is the knower of the Imam, and the one who wrongs his own soul is the one who does not know the Imam.
Al-Imam al-Sadiq (A.S.) said: We are the ones whose obedience has been made incumbent by Allah. It is obligatory on people to get to know us and are not excused otherwise...And anyone who neither gets to know us nor denies us is misled unless he returns to the guidance that Allah has made incumbent on him, i.e. necessity of obeying us, and if he dies misled, Allah will do with him what He wills.
Al-Imam al-Reza (A.S.) quotes in the Ziarah (visitation to holy shrines) of al-Imams (A.S.): Salutations to the stations of Divine knowledge... whoever knows them has known Allah and whoever does not has not known Allah.
The Status of Ahl al-Bayt (A.S.)
Ahl al-Bayt as the Ark of Noah
The Messenger of Allah (S.A.W.) said: My Ahl al-Bayt among you are as the Ark of Noah on which whoever got board was salvaged and whoever missed it, was thrown into the Fire.
Hanash al-Kinani: I heard Abu Dharr introducing himsef while holding the door of Ka'ba and saying: I heard from the Prophet (S.A.W.) say: Lo! My Ahl al-Bayt among you is like the Ark of Noah among his folk; whoever got on board was salvaged and the one who left behind was drowned.
Al-Imam Ali (A.S.) said: O Kumail! Once after saying the evening prayer on mid-Ramadan, the Hoy Prophet(S.A.W.) told me while standing on his feet upon the Minbar (Pulpit) with the Muhajirin (emigrants) and the Ansars (the helpers) gathered around: Ali(A.S.) and my two grandsons from him who are immaculate are me [my light] and I am of them; they are pure, only second to their mother; they are as an Ark, whoever gets on board will be rescued and the one who misses it will fall down, the savaged will abide in Paradise and the one left behind will fall into the Fire.
Ahl al-Bayt as Bab Hittah
The messenger of Allah (S.A.W.) said: My Ahl al-Bayt among you are as Bab Hittah (the Gate of Hittah) among Sons of Israel.
Whoever enters through it will be absolved.
Al-Imam Ali (A.S.): We are the Bab Hittah, and that is the Bab al-Salam, whoever enters through it will be absolved and whoever passes it by will be annihilated.
Al-Imam Ali (A.S.) said: Lo! The knowledge which Adam brought down and whatever the prophets - up to their last one - are preferred, lies in the Itrat (progeny) of the last of the prophets and messengers. Where are you, then, misled to and wandering about?
They [the Itrat] are among you as the "The People of the Cave" and as the Bab Hittah. They are the Gates to safety. Allah says: O ye who believe! Enter into Islam wholeheartedly; and do not follow the footsteps of the evil one.
Ahl al-Bayt as the House of Allah
The Messenger of Allah (S.A.W.) to Ali ibn Abi Talib(A.S.): O Ali You are like Allah's house of sanctity, whoever enters will be secured. So, whoever loves and advocates you will be secure from the Fire and whoever expresses hatred at you will be cast in the Fire.
O Ali, "Pilgrimage is a duty men owe to Allah-those who can afford the Journey,"(3:97), then, those who are excused have their excuse; those who are short of provisions, are excused for having little provision; and those who are sick are excused for their sickness.
However Allah will neither excuse the rich, the poor, the sick nor the healthy, and neither the blind nor the seeing for their negligence of advocating and loving you.
The Ahl al-Bayt(A.S.) as the Stars
The Messenger of Allah (S.A.W.): They (my Ahl al-Bayt) among my Ummah are like the stars in the sky, when one of them disappears another will emerge. They are Imams, guiding and guided. Neither hatred of the hateful toward them will harm them, nor will withdrawal of assistance by those who refuse their assistance; but Allah will inflict harm on those who harbor hatred toward them and refuse assistance to them. They are Allah's proofs and authorities on earth and His witnesses to creatures; whoever takes their commands has taken Allah's commands and whoever is disobedient to them has disobeyed Allah. They are with the Qur'an and the Qur'an is with them. Neither they will be separated from the Qur'an nor the Qur'an will be separated from them until they join me by the Hawd (the pond) of Kawthar. The first Imam is my brother Ali (A.S.) who is best of them, then my son al-Hasan (A.S.) and after him my son al-Husayn(A.S.) followed by nine of al-Husayn's(A.S.) sons.
Al-Imam a-Sadiq (A.S.): There exists no Alim (scholar) who dies leaving behind a successor, except us. That is, whenever an Alim departs from among us, another one will appear to take his position.
We are as stars in the sky.
Ahl al-Bayt(A.S.) as the Two Eyes
The Messenger of Allah (S.A.W.): Consider my Ahl al-Bayt as head to the body and the two eyes to the head; for the body will not find the way without the head and the head will not be guided without the eyes.
Warning against Not Knowing the Ahl al- Bayt(A.S.)
The Messenger of Allah (S.A.W.): Whoever dies without [having] an Imam, he dies like the ones who died in pre-Islamic paganism (Jahiliyyah).
The Messenger of Allah (S.A.W.): He who dies without having a pledge on him, (has died) as in pre-Islamic Paganism.
64. Isa ibn Sarri: I said to al-Imam al-Sadiq (A.S.): Make me aware of what the foundations of Islam are based on, to which if I cling, my deeds will be purified and ignorance will not harm me.
Al-Imam (A.S.) said: Profession to La ilaha illa - Allah Muhammadan Rasul Allah(there is no god but Allah and Muhammad (S.A.W.) is the Messenger of Allah) and to what is sent to him by Allah and that there are shares in your possessions for Zakat (poor alms) as well as walaya of the family of Muhammad (S.A.W.) ordered by Allah the Almighty. The Messenger of Allah (S.A.W.) has said: Whoever dies, without knowing his Imam has died as in pre-Islamic paganism. Allah says: Obey Allah, and obey the Messenger and those charged with authority among you (4:59). So, Ali (A.S.) is the Imam and after him is Hasan(A.S.), then Husayn (A.S.), and then followed by Ali ibn al-Husayn(A.S.), then Muhammad ibn Ali(A.S.) and so forth. The earth will not be in proper order except with the existence of an Imam and whoever died not knowing his Imam he has died as in pre-Islamic paganism.
Al-Imam al- Baqir(A.S.): Anyone among this Ummah who dies and has no distinct about Just Imam sent to him by the Exalted and Almighty Allah, he has died in Kufr, disbelief and hypocrisy.
Imam Reza (A.S.): Everyone who dies and does not know them-the Ahl al-Bayt (A.S.)- has died as in pre-Islamic paganism.
Refer to:
al-Kafi /vol I/ 376, vol V/ 371, vol II/ 378, vol I/ 397, vol VIII/ 146/123.
a-Mahasin / vol I / 251
al- Bihar / vol XXIII / 76
Source:
Ahl al-Bayt (A.S.) in the Holy Qur'an and Hadith
By Ayatullah Muhammadi Rayshahri

Reference: ImamReza.net

The Concept of Ahlul Bayt: Tribal or Islamic?

The Concept of Ahlul Bayt: Tribal or Islamic?
By
Sayyid Muhammad Rizvi
Toronto, Canada
1. The Meaning of Ahlul Bayt
"Ahlul Bayt" literally means people of the house and it refers to the family or children of a person. In Islamic terminology, it refers to the family of the Prophet Muhammad (S.A.W.).
What is the basis of the importance given to the Ahlul Bayt of the Prophet? Is there anything about it in the Qur'an and the sayings of the Prophet? Or is this an old Arab tribal concept with no basis in Islamic sources? The Qur'an and the hadith have a lot to say about the Ahlul Bayt. However, before we even go to the Qur'an, a clarification on the concept of Ahlul Bayt is necessary.
The term "family of the prophet" can be applied on three kinds of relationships:
· Those who are related to the prophet by blood or marriage ties only.
· Those who are related to the prophet by soul and spirit only.
· Those who are related to the prophet by blood or marriage ties as well as by soul and spirit.
When the Qur'an or the Prophet uses the term "Ahlul Bayt", it could not be the first or the second group.
The first group is only physically related to the Prophet but not spiritually, like the son of Prophet Nûh or the wife of Prophet Lût or Abu Lahab, the Prophet's uncle. Allah clearly says to Prophet Nûh about his son: "Innahu laysa min ahlik - He is not of your family." (11:45-46) That is, he is not one of your spiritual family; he is only physically related to you. Lût's wife and the Prophet's uncle, Abu Lahab, both are counted as people of the Hell-Fire.
The second category is considered "Ahlul Bayt" only in a metaphorical sense, not in the real meaning; for example, Salman al-Farsi about whom the Prophet said, "Salman is from us, the Ahlul Bayt." This leaves us with the third group.
2. Who Are the "Ahlul Bayt"?
Many people were related to the Prophet both by blood and marriage as well as by soul and spirit. But the term "Ahlul Bayt" as used by the Qur'an and the Prophet does not apply to all of them. We see that Prophet Muhammad (S.A.W.) clearly applied the Qur'anic term "Ahlul Bayt" to four people: F?tima, 'Ali, Hasan and Husayn (peace be upon them all).
The first verse (33:33) is of purification (tathir):
"Verily Allah intends to keep away the abomination from you, O the Ahlul Bayt, and purify you a thorough purification."
No Muslim would question the inclusion of Fatima, 'Ali, Hasan and Husayn in the "Ahlul Bayt". The disagreement arises in the inclusion of the wives and other Hashimite relatives of the Prophet among the "Ahlul Bayt". For example, during our time, a book has been published in Saudi Arabia entitled as 'Allimu Awladakum Hubb Al-i Bayti 'n-Nabi (Teach Your Children the Love of the Family of the Prophet) by Dr. Muhammad 'Abduh Yamani in 1991.[1] The order in which Yamani talks about the Prophet's family is very interesting: he first talks about Khadija, then Fatima, 'Ali, Hasan, Husayn, Zaynu 'l-'Abidyn, and then ends with the other wives of the Prophet.
Wilfred Madelung makes the following observation on the verse of purification: "Who are the 'people of the house' here? The pronoun referring to them is in the masculine plural, while the preceding part of the verse is in the feminine plural. This change of gender has evidently contributed to the birth of various accounts of a legendary character, attaching the latter part of the verse to the five People of the Mantle (ahl al-kisa'): Muhammad, 'Ali, Fatima, Hasan and Husayn. In spite of the obvious Shi'ite significance, the great majority of the reports quoted by al-Tabari in his commentary on this verse support this interpretation."[2]
From the many reports that the Sunni sources narrated, here I am just quoting one as an example. Abu Sa'id al-Khudari quotes Umm Salama, the wife of the Prophet in whose house the incident of Kisa' took place. She says: Jibra'il came with the verse of purification; the Prophet called Hasan, Husayn, Fatima and 'Ali, and he gathered them together and covered them with the mantle. Then he said, "O Allah, these are my Ahlul Bayt, so 'keep away the abomination from the Ahlul Bayt, and purify them thoroughly.'" Umm Salama (may Allah be pleased with her) said, "Am I with them, O Apostle of Allah?" The Prophet said, "You stay in your place, and you are virtuous."[3]
Since this verse is situated right in the midst of the verses addressed to the wives of the Prophet, some Sunnis use its position to include the wives in the "Ahlul Bayt". But the problem with their interpretation is the difference in the pronouns: the sentences before and after the verse of purification have feminine plural pronouns whereas the statement itself has the masculine plural pronouns. This is internal evidence that the statement of purification was an independent verse that was revealed on its own in a different event unrelated to the wives.
In spite of the great majority of reports by Sunnis supporting the view that this part of the verse was a separate revelation that was later attached to the rest, Madelung has difficulty in accepting it as such. In his interpretation, he has tried to apply the term 'Ahlul Bayt' primarily to the Bani Hashim and then, in the second place, to the wives. But he has failed to explain the gender difference in the pronouns used in the whole passage.
The Shi'ite and Sunni reports clearly apply the term "Ahlul Bayt" in the statement of purification to the Ahlul Kisa', excluding the wives of the Prophet. And the gender difference in the pronouns was to show the contrast between the "Ahlul Bayt" and the wives. In words of Mirza Mahdi Puya, "While the address in the beginning of the verse is in the feminine gender - there is the transition here in the address from the feminine to the masculine gender. While referring to the consorts of the Holy Prophet, the pronouns also are consistently feminine. For a mixed assembly of men and women, generally the masculine gender is used. This transition in the grammatical use of the language, makes it quite obvious that this clause is quite a different matter used for a different group other than the previous one, and has been suitably placed here to show a comparative position of the Ahlu 'l-bayt in contrast to the wives of the Holy Prophet."[4]
Another important verse of the Qur'an that talks about the Ahlul Bayt is 42:23 in which Allah, subhanahu wa ta'ala, says:
"(O Muhammad) Say, 'I do not ask for any reward for this (bringing of Allah's message) except the love for the near kinship.'"
The fact that this verse was revealed concerning the Ahlul Bayt, the family of the Prophet, is beyond any doubt. Imam Shafi'i, the founder of the Sunni Shafi'i School of law, has explained the meaning of this verse in a poem:
O Ahlul Bayt of the Messenger of Allah, your love,
Is a duty from All?h, mentioned in the Qur'an.
In your honour, it is sufficient that one's prayer,
Is incomplete without praying for blessings on you.[5]
The Sunni polemicists have tried to reject the Shi'a point of view by the following arguments: (1) This verse was revealed in Mecca when Hasan and Husayn were not yet born, so how could it be applied on the Ahlul Bayt in the sense of Ahlul Kisa'? (2) Since it was revealed in Mecca, it is addressing the Quraysh by asking them 'to love Muhammad because he is from their kinship.' (3) Some say that it refers to all the Hashimites, and not just the Ahlul Bayt in the Shi'i definition.
First of all, the commentators of the Qur'an overwhelmingly state that even though chapter 42 is a Makkan surah, its verses 23-25, 27 were revealed in Medina. This makes the first and second arguments mentioned above baseless.
Secondly, the commandment asking for "love of the kinship of the Prophet" cannot apply to all of his kin because there were good as well as evil people among them; and so one has to restrict the import of this verse to those who were physically as well as spiritually connected to the Prophet. And no one can argue that 'Ali, Fatimah, Hasan, and Husayn were not among those who were physically as well as spiritually related to the Prophet, even though he might extend this title to other members of Hashimite.
Finally, there are many reports in Sunni sources in which the Prophet applies this verse to the Ahlu 'l-Kisa'. For example, when this verse was revealed, the people asked the Prophet: "Who are these near kin of yours whose love is obligatory upon us?" He replied, "'Ali, Fatima, and their two sons." He repeated this three times.[6]
3. "Ahlul Bayt Not A Tribal Concept
What I have stated above is not a new interpretation; I have just summarized the arguments of the Shi'a faith supported by reports from the Sunnis that have existed for centuries. And so I was surprised to see what the learned scholar had written about the concept of Ahlul Bayt:
"The Shi'a took advantage of the intimate historical relationship of 'Ali with Muhammad and of the old Arab tribal concept of ahl al-bayt (people of the household)-the family from whom chiefs were chosen-and zealously supported the candidacy of the 'Alids..."[7]
It does not behove a person from Shi'ite background to say that the Shi'a took advantage "of the old Arab tribal concept of ahl al-bayt"! So now the concept of Ahlul Bayt becomes a concept of the pre-Islamic/jahiliyya era that was used by the Shi'as to forward their claim about the im?mate of 'Ali and his descendants!
It is indeed sad that a scholar, from a Shi'? background, could not discuss the concept of Ahlul Bayt from the Qur'anic perspective but a non-Muslim scholar, Wilfred Madelung, has been able to discuss at length the importance that was given to the families of prophets before Islam and then deals with the Qur'anic verses specific to the Ahlul Bayt.[8] Although we disagree with Madelung's broad definition of Ahlul Bayt we totally agree with his conclusion to that section in which he says, "The Qur'an advises the faithful to settle some matters by consultation, but not the succession to prophets. That, according to the Qur'an, is settled by divine election, and God usually chooses their successors, whether they become prophets or not, from their own kin."[9]
It seems the learned Shi'a scholar is echoing the views of Marshall Hodgson and Fazlur Rahman. Marshall Hodgson writes, "The Alids-especially those descending from Fatimah-came to be called Ahl al-Bayt, 'people of the house' (an old tribal term referring to the family from whom chiefs were chosen..."[10]
While commenting on the claim made by the Shi'as of Kufa that caliphate be restored in the family of 'Ali, Fazlur Rahman writes: "The motives that led to this curious legitimist claim on part of the Kufan Arabs are not very clear, except...the fact that the Prophet had been from the Banu Hashim came to be easily exploited."[11] Fazlur Rahman implies that the concept of Ahlul Bayt (that is, 'Ali and the Prophet were from the Banu Hashim) was "exploited" by the Kufan Shi'as to promote their claim for the imamate of 'Ali's descendants.
Who took advantage of the pre-Islamic traditions in the dispute on caliphate?
'Ali was denied his rightful caliphate by the Quraysh on pretext of the supposed old Arab tradition that leadership goes to the older people and not to those who were relatively young. 'Ali, in comparison to Abu Bakr, was younger in age and therefore, on the basis of the old Arab tradition, was not suitable for leadership.[12] So it was the Quraysh who relied on the "old Arab tribal" tradition to usurp the caliphate from 'Ali bin Abi Talib.
Who "exploited" and "took advantage" of their relationship to the Prophet?
It was the Qurayshi group in Saqifa that exploited the fact that the Prophet was from their tribe, and, therefore, they had more right to the caliphate than their opponents from the Ansar (the inhabitants of Medina).[13]
When Imam 'Ali was informed about the debate between the Quraysh and the Ansar at Saqifa, he asked, "What did the Quraysh plead?"
People said, "They argued that they belong to the lineal tree of the Prophet."
'Ali commented by saying, "They argued by the tree but they destroyed its fruits."[14] The tree refers to "the tribe of Quraysh" and the fruits refer to "the family of the Prophet".
Notes:
[1] Published by Daru 'l-Qiblah li 'th-Thaqafati 'l-Islamiyya in Jeddah.
[2] Madelung, The Succession to Muhammad, p. 14-15.
[3] As-Suyûti, ad-Durru 'l-Manthûr, vol. 5, p. 197. Also see at-Tabari, Jami'u 'l-Bayan, vol. 7, p. 22; Muhibbu 'd-Din at-Tabari al-Makki, Dhakhairu 'l-'Uqba, p. 55-60.
[4] See note no. 1857 (p. 1261) in the Holy Qur'an, translated by S.V. Mir Ahmad Ali. For other quotation from Sunni sources on this verse and its application to the Prophet, Fatima, 'Ali, Hasan and Husayn (peace be upon them all), see SSA Rizvi, Imamate: the Vicegerency of the Prophet (Tehran: WOFIS, 1985) p. 49-54; Sayyid Murtaza al-'Askari, Verse of Purification (Bombay: World Islamic Network, 1998) which is an incomplete translation of his Hadithu 'l-Kisa' fi Masadiri 'l-Madrasatayn (Tehran: Nashr Tawhid, 1997). For a comprehensive discussion on this verse and its relation to the Ahlul Bayt, see Syed Ja'far Murtaza al-'Amili, Ahlu 'l-Bayt fi Ayati 't-Tathir (Beirut: Daru 'l-Amar li 'th-Thaqafah, 1993).
[5] Muhammad bin Idris ash-Shafi'?, Diwanu 'sh-Shafi'i, ed. Muhammad al-Khafiji (Jeddah: Maktabah Dar Hira', n.d.) p. 106.
[6] For an exhausting discussion on this verse of "love the kinship", see Ja'far as-Subhani, Mafahimu 'l-Qur'an, vol. 4 (Beirut: Daru 'l-Azwa', 1986) pp. 17-72.
[7] Abdulaziz Sachedina, Islamic Messianism, p. 6.
[8] See Madelung, The Succession to Muhammad, p. 6-17.
[9] Ibid, p. 17.
[10] Marshall GS Hodgson, The Venture of Islam, vol. 1 (Chicago: University of Chicago Press, 1974) p. 260.
[11] Fazlur Rahman, Islam, p. 171.
[12] See, for example, Ibn Qutayba ad-Daynwari, al-Imamah wa 's-Siyasah, p. 18; M. A. Shaban, Islamic History AD 600-750, p. 16. Sachedina himself says the following about wilaya: "The new thing about it was this that in the Arab culture, the Arabs were never used to see a young person assuming the leadership. In Arab culture it was impossible for a thirty year old young man to become a leader because the Arabs believed that an older person has to become a leader..." From his 6th speech in Muharram (1419) 1998 in Toronto.
[13] There were two contesting groups in Saqifa: the Quraysh who had migrated from Mecca (known as Muhajirin) and the inhabitants of Medina (known as Ansar). For the arguments employed by the Muhajirin in Saqifa see the following English titles: SSA Rizvi, Imamate, pp. 113-126; Murtaza al-'Askari, 'Abdullah bin Saba and Other Myths (Tehran: WOFIS, 1984) pp. 69-95; Muhammad R. al-Muzaffar, Saqifa (Qum: Ansariyan, 1998).
[14] Sayyid Razi, Nahju 'l-Balagha, sermon 67. For Sunni sources, see at-Tabari, Ta'rikh, vol. 6, p. 263 and Ibn 'Abdi 'l-Barr, al-Isti'ab under biography of 'Awf bin Athathah.

Reference: ImamReza.net

Ahl al-Bayt's (A.S.) Status on the Day of Resurrection

Ahl al-Bayt's (A.S.) Status on the Day of Resurrection
The Messenger of Allah (S.A.W.) said: The first who will join me by the Hawd of Kawthar are my Ahl al-Bayt and those of my Ummah who love me.
Al-Imam Ali (A.S.): The Holy Prophet (S.A.W.) informed me that among the first who will enter the Paradise are me along with Fatima (A.S.) al-Hasan (A.S.), and al-Husayn(A.S.). I asked, O Rasul Allah! How about my followers and lovers? He replied: They will follow you into the Paradise.
The Messenger of Allah (S.A.W.) said: There is a place in the Paradise called Wasilah (means); whenever you ask Allah for something ask for Wasilah for me too. He was asked: O Rasu Allah! Who will be with you there? He replied: Ali (A.S.), Fatima (A.S.), al-Hasan (A.S.), and al-Husayn (A.S.)
The Messenger of Allah (S.A.W.) said: The center of Paradise will belong to me and to my Ahl al-Bayt.
71. Hudayfah said: My mother asked me: How long is it that you have not seen the Hoy Prophet (S.A.W.)? I told her from such and such a time. She reproached me and called me names.
I said: Let me go to the Holy Prophet (S.A.W.) to perform the evening prayer with him, and I will not leave him until he ask Allah forgiveness for you and me. Hudayfah goes on saying: I took audience with his Holiness (S.A.W.) and performed evening prayer with him, and the Holy Prophet (S.A.W.) performed the night prayer too. The Holy Prophet (S.A.W), then, returned and on his way someone ran into him, whispered something to him and went away. I followed His Holiness (S.A.W.) and when he heard me he asked: Who are you? I said: Hudayfah. He asked: What do you want? I told him the story. Then His Holiness (S.A.W.) said: May Allah forgive you and your mother. Then added: Did you see the one who ran into me a while ago? I said: Yes. He said: He was an angel who had not descended on earth before tonight, and who had asked Allah to send greetings to me and give me the glad tidings that al-Hasan (A.S.)and al-Husayn (A.S.) are the princes of the youth of Paradise and Fatima (A.S.) is the lady of the ladies of Paradise; May Allah be pleased with them.
Source:
Ahl al-Bayt (A.S.) in the Holy Qur'an and Hadith
By Ayatullah Muhammadi Rayshahri

Reference: ImamReza.net

Ahl al-Bayt's (A.S.) Altruism

Ahl al-Bayt's (A.S.) Altruism
And they feed, for the love of Allah, the indigent, the orphan, and the captive - (saying), we feed you for the sake of Allah alone: No reward do we desire from you, nor thanks (76:8.9)
But give them preference over themselves, even though poverty was their (own lot) - they are the ones that achieve prosperity. (59:9)
Ibn Abbas: Al-Hasan (A.S.) and al-Husayn (A.S.) fell sick and the Holy Prophet (S.A.W.) accompanied by several others went to visit them. Addressing Ali (A.S.) they said: O Abul-Hasan You had better make a vow for your sons.
Ali (A.S.), Fatima (A.S.). and Fidda - their woman retainer - had vowed to fast for three days if al-Hasan (A.S.) and al-Husayn (A.S.) would have recovered. They did recover, whereas the family was out of sustenance. Ali (A.S.) borrowed three Sa [Each Sa weighs about 1.6kg.] of barley from the Jewish Sham'un al-Khaybari, and Fatima (A.S.) ground one third of it and baked five loaves of bread to the number of the family. They placed the bread before them to break their fast. At this moment a beggar came to the door and said: Greetings to you Ahl al-Bayt of the Prophet, I am a Muslim needy; give me some food so that Allah gives you of the foods in Paradise. They gave him preference over themselves, [gave him their own food] and spent the night only drinking water and kept fasting through the next day. Then as the evening call to prayer was heard, they placed the bread before them to break their fast, at this time an orphan appeared at the door, and they gave him preference over themselves; the third day too a captive came to them and made the same demand they gave their bread to him.
In the following morning, Ali (A.S.) took the hands of a-Hasan (A.S.) and al-Husayn (A.S.) and went to the Messenger of Allah (A.S.). When the Holy Prophet (S.A.W.) saw them shivering with hunger like little birds, the Prophet (S.A.W.) said: How distressful is to me what I see in you! His Holiness (S.A.W.) set out with them back to Fatima (A.S.) whom he found in her prayer niche emaciated of hunger, with her eyes being sunken. The Holy Prophet (S.A.W.) became distressed to see this. At this time Jibra'il descended and said: O Muhammad! Take the surah of Insan (man), Allah felicitates you for such a household. Then he read the surah of Insan to him.
Abu Hurayra: A man came to the Holy Prophet (S.A.W.) and complained of hunger. The Holy Prophet (S.A.W.) sent someone to his spouses [for food], and they all said nothing but water was found in the house. The Holy Prophet (S.A.W.) called out: Who will host this man tonight? Ali ibn Abi Talib (A.S.) replied I, O Rasul Allah! Then he went to Fatima (A.S.) and asked: O daughter of Rasul Allah! What is there in the house? She replied: Nothing except the children's food and we will give it to our guest.
Ali (A.S.) said: O daughter of Muhammad (S.A.W.) put the children to sleep and put out the lamp. When the morning came, Ali (A.S.) went to the Holy Prophet (S.A.W.) and informed him of the event, shortly after which the following verse was revealed.
But gave them preference over themselves, even though poverty was their (own lot) they are the ones that achieve prosperity (59:9).
Ahmad ibn Muhammad ibn Ibrahim al-Tha'labi the interpreter: I read in a book that when the Messenger of Allah (S.A.W.) decided to emigrate, he appointed Ali ibn Abi Talib (A.S.) as his successor in Makkah to pay back his Holiness' (S.A.W.) debts and return the deposits trusted with him to their owners. The night when the Holy Prophet (S.A.W.) went to the cave-his house being besieged-he ordered Ali(A.S.) to lie in his bed telling him: Cover yourself with my Hadrami Burd (striped cloth) so that - if Allah wills-no harm befalls you. Ali (A.S.) did so. Allah revealed to Jibra'il and Mika'il that He had established brotherhood between them and made the life of one longer than the other, and then which one would choose life for his brother? Both selected life. Allah Revealed to them: Are you not like Ali ibn Abi Taib?! I established brotherhood between him and My Messenger, Muhammad (S.A.W.), and Ali (A.S.) lay in Muhammad's bed and sacrificed himself for him and gave preference over his life. Now descend to the earth and protect him from his enemies; they obeyed, coming down with Jibra'il standing by his head of his Holiness Ali (A.S.) and Mikai'l at his feet. Jibra'il called out: Blessed are you! O Ali ibn Abi Talib (A.S.)! Who is like you in whom Allah, the Almighty, takes a pride over His angels?! When the Holy Prophet (S.A.W.) was on his way to Madinah, Allah, The Almighty revealed the following verse to him concerning Ali (A.S.): And there is the type of man who gives his life to earn the pleasure of Allah; And Allah is full of kindness to (His) devotees (2:207)
Source:
Ahl al-Bayt (A.S.) in the Holy Qur'an and Hadith
By Ayatullah Muhammadi Rayshahri

Reference: ImamReza.net

Humbleness and Forgiveness of the Ahl al-Bayt(A.S.)

Humbleness and Forgiveness of the Ahl al-Bayt(A.S.)
The Messenger of Allah (S.A.W.): An angel came down to me who had neither descended on any prophet before me nor will descend on anyone after me. He was the Israfil and was accompanied by Jibrail. He said: Peace be upon you o Muhammad (S.A.W.)! Then he went on to say: I am an envoy from your lord to you; He ordered me to appoint you a prophet as a servant of Allah if you wish or a king prophet. I looked at Jibra'il who was signaling me to keep humble, and I said: I prefer to be a prophet as a servant of Allah.
Imam al-Sadiq(A.S.): Jibra'il came to the Holy Prophet (S.A.W.), and let him be free, signaling him to choose humility. Jibra'il was benevolent to the Holy Prophet (S.A.W.). The Holy Prophet (S.A.W.), being humble before the exalted Allah, would eat like servants and would be seated as they did.
Zadhan: I would see Ali ibn Abi Talib (A.S.) holding in his hand a lost shoe-lace and searching in the market until he could find its owner, or guiding a lost traveler, or helping a porter to carry his load, while reciting the verse: "That House of the Hereafter we shall give to those who intend not high-handedness or mischief on earth; and the end is (best) for the righteous (28:83). Then he would say: This verse is revealed about the administrators and the men of power.
It is narrated that al-Hasan ibn Ali (A.S.) used to sit beside the poor and recite this verse: Verily He loveth not arrogant. (16:23).
Muhammad ibn Amr ibn Hazm: Al-Imam al-Husayn (S.A.W.) was passing by a group of poor people engaged in eating on the Suffah, when they offered food to his holiness. He sat with them and said: Allah does not like the arrogant, and started eating with them. Then he told them: I accepted your invitation, and now you accept mine. They said: All right. The Imam (A.S.) took them to his house and said to Rabab: Take out whatever you have stored [to feed the poor].
Abu Basir: Al-Imam al-Sadiq (A.S.) went to a bath. The bath-keeper asked him: Shall I reserve the bath for your use only? The Imam (A.S.) said: There is no need to do this; the way of the faithful is far easier than this [formality] affair.
Ibn Shahrashub in al-Manaqib: It is related that al-Imam a-Reza (A.S.) went to the bath. There a man told him: O man! Rub my body with the bath-glove. His Holiness (A.S.) did so. The people who were present there introduced the Imam (A.S.) to that man. He apologized to the Imam (A.S.), and His Holiness (A.S.) appeased his anxiety and at the same time kept rubbing his body with the bath-gloves.
Ahl al-Bayt's (A.S.) Forgiveness
The Messenger of Allah (S.A.W.) Our (Ahl al-Bayt's) manliness is in forgiving the one who has oppressed us and granting to the one who has refrained from us.
Abd Allah: It is as though I am looking at the Holy Prophet (S.A.W.) who was a prophet among the prophets whose folk used to beat him and injured him and while wiping blood off his face prayed to Allah! Forgive my folk as they know not.
Al-Imam al-Baqir (A.S.): The Jewish woman who had poisoned a sheep's flesh for the Holy Prophet (S.A.W.) was brought to him.
The Holy Prophet (S.A.W.) told her: What caused you to do that? She replied. I told myself if he is truly a prophet this will not harm him and in case he is a sultan I have thereby liberated people from him. Al-Imam al-Baqir (A.S.) says: The Holy Prophet (S.A.W) forgave her.
Al-Baladhuri in Ansab al-Ashraf: When Ali (A.S.) triumphed over the Jamal people [the people who fought against Imam Ali(A.S.) near Basra], he stood up and delivered a sermon as follows: O people of Basra! I forgive you. However, do withdraw from sedition as you are the first people who broke the allegiance and dispersed the united Ummah.
Imam al-Sajjad (A.S.): I entered upon Marwan ibn al-Hakam. He said: When triumphed, I found no one nobler than your father. He was the one who chased us in the Battle of Jamal and his herald was calling out: No fugitive will be killed and no wounded will be killed by us.
Imam al-Baqir (A.S.): Upon being stuck by ibn Muljam, Ali (A.S.) said about him: Give him food and drink and treat him kindly in his captivity; if I live on, I will have the option to either forgive him or take revenge on him; but if I die and you kill him, do not mutilate him.
It is narrated that retainer of Imam Hasan ibn Ali ibn Abi Talib(A.S.) committed a sin which deserved punishment. His Holiness (A.S.) ordered to lash him. He said: "My master! Those who restrain anger", His Holiness (A.S.) said: Spare him! He said: "My master! And those who pardon (all) men", His Holiness (A.S.) said: I forgave you - he said: "My master! For Allah loves those who do good (3:134). His Holiness (A.S.): you are set free in way of Allah, and you will receive twice the amount which I used to give you.
Hurr ibn Yazid said to Imam al-Husayn (A.S.) on the day of Ashura: May Allah sacrifice me to you, o son of the Messenger of Allah! I am the one who stopped you from returning, and came along with you step by step, and stopped you at this pace. I swear to Allah except Whom there is no god, that I ever supposed this group would reject your proposal...I have come to you to the point of giving up my soul before you. Will you consider this action of mine as repentance? His Holiness (A.S.) said: Yes, Allah will forgive and excuse you. What is your name? He replied: Al-Hurr ibn Yazid. His Holiness (A.S.) said: You are a-Hurr [i.e, the liberated one] as your mother has named you; if Allah wills, you are liberated in this abode and in the Hereafter; dismount your horse!
He said: O Imam! I would be more helpful to you if I be mounted rather than dismounted. I will battle with them for an hour, and my dismounting will be the end of my endeavor.
Imam al-Husayn (A.S.) said: May Allah's Mercy be upon you, do whatever you wish.
Abd Allah ibn Muhammad: I heard Abd al-Razzaq says: The woman retainer of Imam Ali ibn al-Husayn (A.S.) would pour water on his hands to prepare him for prayers. Suddenly the water container fell off the retainers hand and cut the Imams (A.S.) face. Imam Ali ibn al-Husayn (A.S.) held up his head toward the woman retainer. She said: The exalted Allah says: "Those who restrain anger". His Holiness (A.S.) told her: I restrained my anger. She said: "and [those who] pardon (all) men". His Holiness (A.S.) said: May Allah forgive you. She said: For Allah loves those who do good (3:134).
His Holiness (A.S.) added: Go! You are free.
Source:
Ahl al-Bayt (A.S.) in the Holy Qur'an and Hadith
By Ayatullah Muhammadi Rayshahri

Reference: ImamReza.net