The Life of Imam Hasan AlahisSalam part-4

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The Prophet’s Traditions Hadiths

Some traditions have been narrated from the Prophet () in respect of his eldest grandson. The
traditions have lauded his great position and indicated the sincere love the Prophet () showed
toward him. They are of three groups. The first group is in respect of him. The second group is in
respect of him and his brother, the master of martyrs (a.s). The third group is in respect of his
household. It is well known that al‐Hasan is among their pious ones, so these traditions have
included him. These groups have been mentioned in many authentic traditions ensured by many
ways of transmission, to the extent that they have become certain and definite. We will mention
them to readers as follows:
The first Group
Several traditions have been narrated from the Prophet (a.s) concerning his grandson al‐Hasan.
We will mention some of them as follows:
1. Al‐Barra’ bin ‘Aazib[1] has narrated saying: “I saw the Prophet () carrying al‐Hasan on his
shoulder and saying: ‘O Allah, I love him; and so You love him.’”[2]

2. Hazrat  A’isha has narrated, saying: “The Prophet () took al‐Hasan and embraced him, and then he
said: ‘O Allah, this is my (grand) son; and I love him; therefore love him and love those who love
him.”[3]
[1] Al‐Bara’ bin Aazib was given the kunya of Abu Imara. He fought alongside Allah’s Apostle ()
at the Battle of Badr. The Prophet did not permit him to wage jihad (against the polytheists)
because he was still young. He fought alongside Allah’s Apostle (a.s.) in fourteen battles. It was he
who conquered al‐Ray in the year 24 A. H, according to the narration of Abu Amr al‐Shaybani. He
fought alongside Imam Ali, the Commander of the faithful, peace be on him, in the Battles of al‐
Jamal, Siffin, and al‐Nahrawan. He lived in Kufa and built a house therein. He died during the days
of Mas‘ab bin al‐Zubayr. This has been mentioned in the books Usd al‐Ghaba, vol. 1, p. 171, and
al‐Isti‘abin
[2] Al‐Bukhari, Saheeh, Chapter on the Beginning of Creation. Al‐Turmidhi, Saheeh, vol. 2, p. 307.
Muslim, Saheeh, Chapter on the Merits of the Companions of the Prophet. Ibn Kuthayr, al‐Bidaya
wa al‐Nihaya, vol. 8, p. 34.
[3] Kanz al‐‘Ummal, vol. 7, p. 104.

3. Zuhayr bin al‐Aqmar has narrated, saying: “After the martyrdom of Ali (al‐Hasan’s father), al‐
Hasan bin Ali delivered a sermon. Meanwhile, a man from al‐Azd rose and said to him: ‘I saw
Allah’s Apostle() putting you on his knees and saying: ‘Whoever loves me, let him loves him;
therefore let those present tell those absent.’”[1]

4. Abu Bakra has narrated, saying: “I have seen Allah’s Apostle() (sitting) on the pulpit and al‐
Hasan bin Ali was (sitting) beside him. He some times looked at the people and sometimes at him.
He said: “This son of mine is a Sayyid (master). Perhaps through him Allah will make peace
between two great groups of the Muslims.”[2]

5. Ibn Abbas has narrated: “The Prophet () came carrying al‐Hasan on his neck. A man met him
and said: ‘You have ridden the best mount, O boy!’ So Allah’s Apostle () said: ‘And he is the best
rider.’”[3]

6. Abdullah bin Abdurrahman bin al‐Zubayr has narrated, saying: “The most similar of the family of
the prophet () to him and the most lovable to him Majjma‘, vol. 9, p. 176. Many traditions have
been narrated from the Prophet () . It has been narrated on the authority of Sa‘eed bin Zayd,
who said: “[The Prophet() pressed al‐Hasan to his bosom and said:] “O Allah, I love him;
therefore, love him.” Al‐Muttaqi al‐Hindi has mentioned it in his book Kanz al‐‘Ummal. He has said
it has been mentioned by al‐Tabarani and Abu Na‘eem. Ibn Hajar has mentioned it in his book al‐
Isaba, vol. 7, p. 105. He has said: [Al‐Baghawi has narrated on the authority of Yazid bin Abi Ziyad,
on the authority of Yazid bin Abi al‐Hasan, on the authority of Sa‘d bin Yazid al‐Ansari, who said
that the Prophet () carried al‐Hasan, and then he said:] “O Allah I love him; therefore love
him.” He said that twice. In his book al‐Hulya, Abu Na‘eem has narrated on the authority of Abu
Hurayra that the Prophet () said: “O Allah, I love him; therefore love him and those who love
him.” He said that three times.
[1] Tahdhib al‐ Tahdhib, vol. 2, p. 297. Imam Ahmed bin Hanbel, vol. 5, p. 366. Al‐Sawa‘iq al‐
Muhriqa, p. 82.
[2] Al‐Isaba, vol. 1, p. 330. In his book al‐Saheeh, al‐Bukhari has mentioned it in the Chapter on al‐
Sulh (Making Peace). In his book al‐Musnad, vol. 5, p. 44, Imam Ahmed bin Hanbal has narrated it
on the authority of al‐Mubarak, on the authority of al‐Hasan bin Abi Bakra, who said: “While
Allah’s Apostle () was praying, al‐Hasan rode on his back when he prostrated. Al‐Hasan did that
more than one time. So the people said to the Prophet: ‘By Allah, you are doing al‐Hasan
something you have not done to anyone.’ He replied: ‘Most surely, this grand (son) of mine is a
Sayyid (master). Through him Allah will make peace between two parties of the Muslims.’” Ibn
Hajar has mentioned it in his book al‐Sawa‘iq. In the book al‐‘Aqd al‐Farid, vol. 1, p. 164, it has
been mentioned: “Allah’s Apostle () visited his daughter Fatima. He found al‐Hasan, who was
then a child, playing before her. He said to her: ‘Most surely, Allah will make peace between two
great groups of the Muslims at the hands of this son of yours.’”
[3] Al‐Sawa‘iq al‐Muhriqa, p. 82. Hulyat al‐Awliya.  
was al‐Hasan. I saw al‐Hasan (when he) came and rode on the Prophet’s neck while he was
prostrating himself in prayer. He did not make him go down until he himself went down. I saw him
bowing and opening his legs to let him go to the other side.”[1]

7. It has been narrated that the Prophet () led the people in prayer and prostrated himself in
worship for a long time. After he had recited the taslim, the people asked him about that, and he
replied: “This son of mine had ridden my back, and I hated to make him go down quickly.”[2]

8. The Prophet () went up on the pulpit to deliver a sermon. Al‐Hasan came and went up on the
pulpit. The Prophet put him on his neck. The people at the back of the mosque saw his anklet
shining on the Prophet’s chest. Al‐Hasan remained so until the Prophet () finished his
sermon.[3]

9. He () has said: “If someone wants to be delighted at looking at the master of the youths of
the Garden, let him look at al‐Hasan.”[4]

10. He () has said: “Al‐Hasan is my darling…”[5]

11. Anas bin Malik has narrated: “Al‐Hasan came in to the Prophet () . I wanted to pull him
away, and the Prophet () said to me: ‘Woe unto you, O Anas! Leave my son and the fruit of my
heart. Most surely, whoever hurts him hurts me, and whoever hurts me hurts Allah.”[6]
This is a group of the traditions narrated from the Prophet() in respect of his eldest grandson.
In these traditions we feel the highest kind of honoring, greeting, and sincere love.

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The Second Group
As for the traditions narrated from the Prophet () in respect of his two grandsons, they are a
group of the authentic traditions written by the trustworthy (narrators) and those whom
memorized them by heart. They clearly indicate that al‐Hasan and al‐Husayn were the dearest and
most lovable of the people to Allah’s Apostle (a.s). We will mention some of them as follows:

1. Sa‘eed bin Rashid has reported, saying: “Al‐Hasan and al‐Husayn came walking to Allah’s
Apostle (a.s). He took one of them and pressed him to his
[1] Al‐Isaba, vol. 2, p. 11.
[2] Al‐Bidaya wa al‐Nihaya, vol. 8, p. 33.
[3] Bihar al‐Anwar, vol. 6 p. 58.
[4] Fada’il al‐Ashab, p. 165. Al‐Bidaya wa al‐Nihaya, vol. 8, p. 35.
[5] Al‐Isti‘ab, vol. 2, p. 369.
[6] Kanz al‐‘Ummal, vol. 6, p. 222.  
armpit, and then he took the other and pressed him to his other armpit. He said: ‘They are my two
darlings. Whoever loves me, let him love them.’”[1] The Prophet() always gave them this
nickname. Many traditions have been reported in this respect.[2]

2. Anas bin Malik has narrated, saying: “Allah’s Apostle() was asked: ‘Which of your household
is the most lovable to you?’ ‘Al‐Hasan and al‐Husayn,’ he () replied. He said to Fatima: ‘Call out
my two sons. So he kissed them and pressed them to his bosom.’”[3]

3. Usama bin Zayd has reported, saying: “One night I visited the Prophet () for a certain need.
So he () went out. He included something I did not come to know. When I ended my need, I
asked him: ‘What is that you have included?’ He uncovered it. Suddenly it was al‐Hasan and al‐
Husayn. They were (riding) on his two hips. Then he said: ‘These are two sons of mine and of my
daughter. O Allah, I love them; therefore, love them and love whoever loves them.’”[4]

4. Salman al‐Farisi has reported, saying: “I have heard Allah’s Apostle() say: ‘Al‐Hasan and al‐
Husayn are my two sons. Whoever loves them loves me, and whoever loves them, Allah loves
him, and whomever Allah loves makes him enter the Garden. Whoever hates them hates me,
whoever hates me, Allah hates him, and whomever Allah hates makes him enter the Fire.”[5]
[1] Dhakha’ir al‐Uqba, p. 124.
[2] In his book Hulyat al‐Awliya’, vol. 13, p. 201, Abu Na‘eem has narrated on the authority of Jabir
that Allah’s Apostle (a.s.) said to Ali bin Abi Talib, peace be on him: “Assalamu ‘alayka, O father of
the two plants of sweet basil. I ask you to do good to my two plants of sweet basil (to sweeten)
the world. In a short time your two pillars will come to an end. Allah will compensate you on my
behalf.” When the Prophet (a.s.) passed away, Ali, peace be on him, said: “This is one of the two
pillars about whom the Prophet (a.s.) had told me.” When Fatima, peace be on her, passed away,
Ali, peace be on him, said: “This is other pillar about whom the Prophet (a.s.) had told me.” In the
book Kanz al‐‘Ummal, vol. 7, p. 110, it has been mentioned on the authority of Sa‘d bin Malik who
said: “I visited the Prophet (a.s.). Al‐Hasan and al‐Husayn were playing on his back. So I said:
‘Allah’s Apostle, do you love them?’ ‘And what reason have I that I should not love them,’ he
replied, ‘they my two plants of sweet basil (to sweeten) the world.”
[3] Al‐Tirmidhi, Saheeh, vol. 2, p. 306. Fayd al‐Qadeer, vol. 1, p. 148.
[4] Al‐Tirmidhi, Saheeh, vol. 2, p. 240. Kanz al‐‘Ummal, vol. 7, p. 110. Ibn Hajar has mentioned the
end of the tradition in his book al‐Sawa‘iq al‐Muhriqa.
[5] Al‐Hakim, Mustadrak, vol. 3, p. 166. Al‐Haythemi has been narrated the tradition in a slight
change in his book al‐Majjma‘; similarly, it has been mentioned in Kanz al‐‘Ummal, vol. 6, p. 221.

5. Ibn Umar has reported, saying: “Allah’s Apostle () said: ‘Al‐Hasan and al‐Husayn are the two
masters of the youths of the Garden, and their father is better than them.”[1]

6. The Prophet () went up on the pulpit and delivered a sermon. Al‐Hasan and al‐Husayn came
wearing red shirts. They were walking and stumbling. So he () came down the pulpit. He carried
them and put them before him, and then he said: “Allah is truthful when He says: (Your property
and children are a temptation). I was looking at these two boys when they were walking and
stumbling. I was impatient (to see them in a such state), so I stopped my speech and raised
them.”[2]

7. Ibn Abbas has narrated: “One day while we were (walking) with the Prophet () Fatima (a.s)
came towards us weeping. Allah’s Apostle () asked her: ‘May your father be sacrificed for you!
What has made you weep?’ ‘Al‐Hasan and al‐Husayn has gone out,’ she replied, ‘I do not know
where they have spent the night.’ So Allah’s Apostle () said, ‘Do not weep, for their Creator is
more kind to them than you and I.’ Then he raised his hand and said: ‘O Allah, protect them and
make them safe!’ Gabriel came down and said: ‘O Muhammad, do not grieve! They are sleeping at
the yard of the Banu al‐Najjar.
Allah has entrusted an angel to protect them.’ Accordingly, the Prophet () and his companions
rose and went to the yard. They found al‐Hasan and al‐Husayn embracing each other and
sleeping. The angel who was entrusted with them had put one wing beneath them and the other
on them to cover them. So the Prophet ()bent down and kissed them until they got up. Then
he put al‐Hasan on his right shoulder and al‐Husayn on his left shoulder. Abu Bakr came towards
him and said: ‘O Allah’s Apostle, give me one of the boys to carry him on behalf of you.’ So, he
()said: ‘Their mount is the best one, and they are the best riders, and their father is better than
them.’ He reached the mosque and stood while they were on his shoulders. Then he said: ‘O
Communities of the Muslims, shall I tell you of the best of
[1] Al‐Hakim, Mustadrak, vol. 3, p. 167. Ibn Maja, Saheeh. The traditions reported from the
Prophet () in respect of that his two grandsons are the two masters of the youths of the
Garden are ensured by many lines of transmission. In his book al‐Saheeh, p. 2, vol. 306, al‐Tirmidhi
has narrated on the authority of Abu Sa‘eed al‐Khidri, who said: [Allah’s Apostle (a.s.) said: “Al‐
Hasan and al‐Husayn are the two masters of the youths of the Garden.” Ahmed bin Hanbal has
mentioned the tradition in his book al‐Musnad, vol. 3, p. 3. In his book al‐Tarikh, vol. 1, p. 140, al‐
Khateeb al‐Baghdadi has narrated on the authority of Ali, peace be on him, who said: [Allah’s
Apostle (a.s.) said:] “Al‐Hasan and al‐Husayn are the two masters of the youths of the Garden.”
[2] Al‐Turmidhi, Saheeh, vol. 2, p. 306. Al‐Nisa’i, Saheeh, vol. 1, p. 209. 
the people in grandfather and grandmother?’ ‘Yes, O Allah’s Apostle,’ they replied. ‘(They are) al‐
Hasan and al‐Husayn. Their grandfather is Allah’s Apostle () and their grandmother is Khadija,
daughter of Khuwaylid, mistress of the women of the Garden.’ Then he () said: ‘Shall I show you
the best of the people in (paternal) uncle and aunt?’ They said: ‘Yes, O Allah’s Apostle().’ ‘(They
are) al‐Hasan and al‐Husayn,’ he explained, ‘their paternal uncle is Ja‘far bin Abi Talib, and their
paternal aunt is Umm Hani, daughter of Abi Talib.’ Then he said: ‘Shall I show you the best of the
people in maternal uncle and aunt?’ ‘Yes, O Allah’s Apostle ()’ they answered. ‘(They are) al‐
Hasan and al‐Husayn,’ was the answer, ‘Their maternal uncle is al‐Qasim, son of Allah’s Apostle,
and their maternal aunt is Zaynab, daughter of Allah’s Apostle,’ he said. Then he said: ‘O Allah,
You know that al‐Hasan and al‐Husayn are in the Garden, their paternal uncle is in the Garden,
their maternal aunt is in the Garden, those who love them are in the Garden, and those who hate
them are in the Fire.’”[1]
The tradition indicates that the Prophet () loved his two grandsons, that they were the most
lovable of his household to him, and the most preferred of them to him. It is well known that the
position of the prophethood is far from behaving due to the sentiment of love. The Prophet()
granted them such a kind of love because they were the source of all virtues and origin of all good
things.

8. Jabir has reported, saying: “I visited the Prophet ()(and found) al‐Hasan and al‐Husayn
(sitting) on his back. He said to them: ‘Your camel is the best one, and you are the best riders.”[2]
Umar has narrated a tradition similar to this in meaning. He has said: “I have seen al‐Hasan and al‐
Husayn (sitting) on the shoulders of the Prophet ()and I said: ‘The best horse is yours.’ And the
Prophet () said: ‘And they are the best horsemen.’”[3] Al‐Sayyid al‐Himyari, the poet, has
composed poetry on that, saying:
Al‐Hasan and al‐Husayn came to the Prophet. They went out to play in the morning.
He pressed them to the bosom and risked his life for them. They were with him in that place. They
passed; and his two shoulders were beneath them. Therefore, he was the best mount, and they
were the best riders!
[1] Dhakha’ir al‐Uqba, p. 130.
[2] Kanz al‐‘Ummal, vol. 7, p. 108. Al‐Haythemi, Majjma‘, vol. 9, p. 182.
[3] Al‐Haythemi, Majjma‘, vol. 9, p. 181. Kanz al‐‘Ummal, vol. 7, p. 106. 

9. Ya‘la bin Murra al‐Thaqafi[1] has reported, saying: “Al‐Hasan and al‐Husayn competed with
each other for Allah’s Apostle (). So he pressed them to his bosom and said: ‘The child incites
and prompts (man) to be miserly and coward!’”[2]

10. The Prophet() has said: “Al‐Hasan and al‐Husayn are two of grandsons.”[3]

11. He extremely loved his two grandsons and had mercy on them, to the extent that he invoked
the protection of Allah upon them, for he had fear for them of envy. Abu Na‘eem has narrated on
the authority of Abdullah, who said: “While we were sitting with Allah’s Apostle (), Al‐Hasan
and al‐Husayn, who were still young, passed by us. The Prophet () said: ‘Bring my two sons to
invoke the protection of Allah upon them jus as Ibrahim did upon his sons Isma‘il and Ya‘qub.’
Then he said: ‘I invoke the protection of Allah upon you from all envious eyes, all (kinds of) Satan
and vermin.’”[4] In the record of human nature there is no affection more beautiful than this
affection, nor there is love more honorable than this love.

12. Among the traditions famous with the people are these words of him (): “Al‐Hasan and al‐
Husayn are two Imams whether they rise or sit.”[5] The Prophet () gave his two grandsons the
Imamate, which was the most important quality present in them, for it required the ideals that
none had [1] The author of al‐Mustadrak has narrated the tradition on the authority of Ya‘li bin
Munabbih al‐Thaqafi. I (the author) have read the books of the biographies but have not found
Ya‘li bin Munabbih al‐Thaqafi; rather I have (found another narrator) called Ya‘li bin Murra.
Perhaps what has been mentioned in al‐Mustadrak is a mistake. In the books al‐Isaba and Usd al‐
Ghaba it has been mentioned that Ya‘la bin Murra is among the most meritorious companions (of
the Prophet). He has reported (traditions) on the authority of Allah’s Apostle () and on the
authority of (Imam Ali), the Commander of the faithful, peace be on him. He was present with the
Prophet() at al‐Hudaybiya Peace Treaty. He made al‐Ridwan allegiance (to the Prophet). He
fought at the Battles of Khaybar, al‐Fath, Hozan, and al‐Ta’if.
[2] Al‐Hakim, Mustadrak, vol. 3, p. 168. Imam Ahmed bin Hanbal, Musnad, vol. 4, p. 172.
[3] Al‐Sawa‘iq al‐Muhriqa, p. 114. Kanz al‐‘Ummal, vol. 6, p. 221.
[4] Hulyat al‐Awliya’, vol. 5, p. 44. Al‐Fada’il al‐Khamsa mina al‐Sihah al‐Sitta, vol. 3, p. 177.
[5] Bihar al‐Anwar, vol. 10, p. 78. In the books Nazhat al‐Majalis, vol. 2, p. 184, and al‐Ithaf bi Hub
al‐Ashraf, p. 129, it has been mentioned that Allah’s Apostle () said to al‐Hasan and al‐Husayn:
“You are two Imams; and your mother has the right of intercession.” In the book Minhajj al‐
Sunna, vol. 4, p. 210, it has been mentioned that Allah’s Apostle () said to al‐Husayn: “This is an
wp-16289288039936588467310139018663.jpgImam, son of an Imam, brother of an Imam, and father of nine Imams.”  
except those whom Allah had chosen from among His servants. That was when He singled out His
bosom friend (Ibraheem) with it. He, the Most High, has said: “He said: Surely I will make you an
Imam of the people. Ibraheem said: And of my offspring? My covenant does not include the
unjust, He said.” [1] We will deal with the Imamate, the Imam’s qualifications and qualities when
we mention Imam al‐Hasan’s ideals.

The Third Group
The authentic traditions narrated from the Prophet () have been ensured by many ways of
transmission. In them the Prophet had indicated that love for his household was required, that he
would fight against whoever fought against them, and make peace with whoever made peace
with them. He had joined them to the Holy Qur’an, regarded them as life‐ boats and as security
for the community. We will mention to readers some of these traditions:

1. Zayd bin Arqam has narrated that Allah’s Apostle ()said to Ali, Fatima, al‐Hasan, and al‐
Husayn, peace be on them: “I fight against one whom you fight against and make peace with one
whom you make peace with.”[2]  

2. Abu Bakr said: “I have seen Allah’s Apostle ()pitching a tent and leaning on an Arab bow. Ali,
Fatima, al‐Hasan, and al‐Husayn were in the tent. He (the Prophet) said: “O Community of the
Muslims, I make peace with one who makes peace with the people in the tent. I fight against one
who fights against them and support whoever supports them. None loves them but the one
whose grandfather is happy and his birth is good. And none hates them but the one whose
grandfather is unhappy and whose birth is bad.”[3]

3. Ahmed bin Hanbal narrated that the Prophet() took al‐Hasan and al‐Husayn by hand and
said: “Whoever loves me, and loves these two (grandsons of mine), their father, and their mother
will be with me in my rank on the Day of Resurrection.”[4]

4. Jabir narrated: “One day Allah’s Apostle () was at Arafat and Ali was facing him. He said to
him: ‘Come to me. O Ali, you and I have been created from one tree. I am its origin and you are its
branch. Al‐Hasan and al‐Husayn are its twigs. So whoever clings to a twig of it, Allah makes him
enter the Garden.”[5]
[1] Qur’an, 1, 124.
[2] Kanz al‐Ummal, vol. 7, p. 102. Ibn Maja, Sunan, p. 14. In his book al‐Bidaya wa al‐Nihaya, Ibn
Kuthayr has narrated the tradition on the authority of Abu Hurayra.
[3] Al‐Riyad al‐Nadira, vol. 2, p. 252.
[4] Ahmed, Musnad, vol. 1, p. 77. Yanabee‘ al‐Mawada, p. 164. al‐Tirmidhi, Saheeh, vol. 2, p. 301.
[5] Ahmed, Musnad, vol. 1, p. 77.

5. Ibn Abbas narrated: “Allah’s Apostle() has said: ‘The stars are security for the inhabitants of
the earth from drowning, and my household are security for my community from disagreement.
Therefore, if an Arab tribe opposes them, it will disagree (with them) and become the party of
Iblis.”[1]  

6. Zayd bin Arqam narrated, “Allah’s Apostle () said: ‘I have left with you that which if you keep
to, you shall never go astray after me; one is greater than the other; Allah’s Book, a Rope
extending from the heavens to the earth, and my family, my household. These twain shall never
separate from one another till they reach me by the Pool; therefore, see how you will obey me
through them.”[2]
Most surely the Traddition of al‐Thaqalayn is among the most trustworthy and famous Prophetic
traditions. The religious scholars have taken great care of it, for it has an important part of the
Islamic faith. Besides, it is among the most manifest traditions on which the Shi‘a depend in
respect of confining the Imamate to Ahlul Bayt, their being protected from errors and inclinations.
That is because the Prophet ()compared them to Allah’s Holy Book that, falsehood shall not
come to it from before it nor from behind it; therefore, they shall never separate from each other.
It is natural that when a dissent issues (from a person) against the religious precepts, it is regarded
as a separation from the Holy Book. The Prophet ()has declared that they shall never separate
from each other till they reach him by the Pool; therefore, the tradition clearly indicates the
protection from errors. The Prophet () repeated the tradition on several occasions, for he
aimed at protecting the community, keeping its straightness, and keeping it away from deviation
in the ideological fields and the like. That is when the nation clings to the Ahlul Bayt, does not go
ahead of them, nor does it lag behind them.
Writing a complete research on all sides of the tradition requires writing a special book. The
wonderful research the religious scholars have done in all the sides of the tradition, whether the
chain of authorities or the indication, has sufficed us the burden of doing a research on it.[3]

7. Abu Sa‘eed al‐Khidri narrated, “I have heard the Prophet() saying: ‘The similitude of my
household among you is that of the Ark of Noah: whoever boards it is saved, and whoever lags
behind it is drowned. And the similitude of my household among you is like the Gate of Salvation
of the Israelites: whoever enters it is forgiven.”[4]
[1] Al‐Hakim, Mustadrak, vol. 3, p. 12.
[2] Al‐Turmidhi, Saheeh, vol. 2, p. 308. Usd al‐Ghaba, vol. 2, p. 12.
[3] Al‐Muraja‘at, pp. 49‐52. Al‐Usool al‐‘Aama lil Fiqh al‐Muqaran, pp. 164‐187.
[4] Majjma‘ al‐Zawa’id, vol. 9, p. 168. In his Mustadrak, al‐Hakim has narrated on the In his
valuable Muraja‘at, Imam Sharaf al‐Deen has explained the tradition, saying: “You know that
likening them with the Ark of Noah implies that whoever resorts to them in matters related to the
religion, deriving the branches and basics of religion from their virtuous Imams, will surely be
saved from the fire of hell. And whoever lags behind them is like one who seeks shelter during the
flood with a mountain so that it may save him from Allah’s destiny, but he will eventually be
drowned in water while the first will be hurled in the inferno, may Allah protect us from it.
“The reason why they, peace be on them, are compared to the Gate of Salvation (Bab Hitta) is
that Allah has made that Gate a symbol of humility before His Greatness and submission to His
Judgment; therefore, it becomes a reason for forgiveness. This is the reason for the similitude.
After he had mentioned these traditions and the like, Ibn Hajar accepted the tradition. Then he
said: ‘The reason for their similitude to the Ark is that whoever loves and highly respects them as
means of thanking to the One Who gave them honors, following the guidance of their learned
men, will be saved from the darkness of dissension, and whoever lags behind it is drowned in the
sea of ingratitude and will perish in the paths of tyranny.’ Then he adds the following: ‘As to the
Gate of Salvation (meaning the reason for their similitude to it), Allah has made entering that
gate, which probably was the gate of Areeha or of Bayt al‐Maqdis, in humility, seeking forgiveness,
a reason for salvation, and He (likewise) has made loving the Ahlul Bayt a reason for this nation’s
salvation.’”[1]

8. The Prophet () has said: “The knowledge of the progeny of Muhammad brings salvation from
the Fire, and loving Ahlul Bayt is walking on the Straight Path. Allegiance to the progeny of
Muhammad is a security against the torture.”[2]

9. He () has said: “Whoever dies because of his love for the progeny of Muhammad ()dies a
martyr. Whoever dies because of loving the progeny of Muhammad dies as a believer of a perfect
faith. Whoever dies for loving
authority of Hanash al‐Kinani, who said: [I have heard Abu Dharr saying while he was putting his
hand on the Gate of the Kaaba:] “O People, whoever recognizes me; therefore, I am the one you
have recognized. Whoever does not recognize me; therefore, I am Abu Dharr. I have heard Allah’s
Apostle (a.s.) saying: ‘The similitude of my household among you is that of the Ark of Noah:
whoever boards it is saved, and whoever lags behind it is drowned.’” Many traditions have been
mentioned in this regard.
[1] Al‐Muraja‘at, p. 54.
[2] Ibid., p. 58, quoted from the book al‐Shafa’, p. 40.  
Muhammad’s() children will be given the glad tiding of entering the Garden by the angel of death,
then by Munkar and Nakeer. Whoever dies for loving Muhammad’s descendants will be taken to
the Garden like a bride taken to her groom’s house. Whoever dies loving Muhammad’s progeny
will have two doors in his grave overlooking the Garden. Allah will make the grave of whoever dies
for loving Muhammad’s children a visiting place for the angels of mercy. Whoever dies for loving
Muhammad’s progeny dies adhering to the Sunna and consensus. Whoever dies hating
Muhammad’s progeny will come on the Day of Judgment with this inscribed between his eyes: ‘He
should despair of Allah’s mercy.’”[1]

10. He () has said: “Consider my household among you as you consider the head of the body,
and the eyes in the head, for the head is guided by the eyes.”[2]
It is incumbent on the Muslims to consider the household of their Prophet as they consider the
head of the body and the eyes in the head. They should cling to their objectives, and follow their
deeds and their words. If they do that, they will be the masters and guides of nations. However,
they have declared themselves the enemies of them, removed them from their ranks and their
positions. So they have been inflicted with setbacks, surrounded by misfortunes and dangers; to
Allah we belong and to Him is our return! 

11. He () has said: “The feet of any servant of Allah shall never move on the Day of Judgment
unless he is asked about four things: how he has spent his life, what he has worn his body out for,
how he has made and spent his wealth, and about loving us, we the Ahlul Bayt.”[3]
Most surely Muslims are responsible before Allah for loving Ahlul Bayt. The most manifest kind of
love is following their words and imitating them in all fields.

12. He() has said: “Let whoever is pleased to live like me and die like me and inhabit Eden’s
Paradise which my Lord has cultivated, take Ali as his master after me. And let him obey whoever
he places in charge over him, and let him follow the example of my household after me, for they
are my progeny; they are created from my own mould and blessed with my own
[1] Al‐Muraja‘at, p. 59, quoted from al‐Tafseer al‐Kabeer by Imam al‐Tha‘labi, commentary on the
Verse al‐Mawadda.
[2] Al‐Muraja’at., quoted from al‐Sharaf al‐Mu‘abbad, p. 58.
[3] Ibid., quoted from Ihya’ al‐Mayyat by al‐Sayuti, and al‐Arba‘eeniya by al‐Nabahani.  
comprehension and knowledge. Woe unto those who reject them and separate me from them!
May Allah never permit them to enjoy my intercession!”[1]
We are satisfied with these traditions narrated from Allah’s Apostle (a.s) in respect of his
household. Tens of traditions similar to them have been mentioned in the books of Hadith. They
display the merits of the Ahlul Bayt (a.s) and require Muslims to resort to them in all cases.

img-20210907-wa00274218795173754283989.jpg
The Muslims honor al‐Hasan

The Muslims took care of Imam al‐Hasan and honored him. The remarkable companions of the
Prophet magnified and respected him. For example, Abdullah bin Abbas, the religious scholar of
the community, prepared the stirrup for al‐Hasan and al‐Husayn when they rode (their camels)
and arranged their clothes. Mudarik bin Ziyad blamed Abdullah for that, and he rebuked him,
saying: “O Wicked! Do you know who they are? They are the grandsons of Allah’s Apostle (a.s).
Has Allah not done me a favor when I hold the stirrup for them and arrange their clothes?”[2]
Al‐Hasan and al‐Husayn performed the hajj on foot. When they passed by riders, they (they riders)
dismounted for them. When they circumambulate the Kaaba, the people overcrowded around
them to greet them and to be blessed by them.[3] When Abu Hurayra saw Imam al‐Hasan (a.s), he
kissed him because he saw Allah’s Apostle (a.s) doing that.[4] The Muslims had the right to honor
al‐Hasan, for the Prophet (a.s) honored him and raised his position.
[1] Kanz al‐‘Ummal, vol. 6, p. 217.
[2] Ibn Asakir, vol. 4, p. 212. Ibn Shahrashub, al‐Manaqib, vol. 2, p. 143.
[3] Al‐Bidaya wa al‐Nihaya, vol. 8, p. 37.
[4] Imam Ahmed bin Hanbal, al‐Musnad, vol. 2, p. 255. Al‐Baladhiri, Ansab al‐Ashraf.

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