Practical Tips for Daily Life from Qur'an and Ahlul Bayt

  Imam Ali [a]: ‘If you were to acquire knowledge from its source, and drink water at its freshest, and amass good at its origin, and adopt a path at its clearest point, and adopt the path of truth at its most proper, the paths would open themselves to you indeed and the signs would become manifest to you.’ [al-Kafi, v. 8, p. 32, no. 5]

Nazr by Ahlul Bayt (a.s)

The Hadeeth literature indicates that the Ahlul Bayt (may our salams and Allah peace be unto them all) showed the importance of Nazr by their acts more than once. The following story is recorded in many tafseer books about the revelation of these verses of sura Dahr.

Once the Imam Hasan a.s and Imam Husayn a.s, who were at that time 5 and 4 years old, fell ill. When the Prophet of Islam (s.a.w) , missed them in the mosque, he came to Hazrat Fatima Zahra's (a.s) house to inquire about them. When he was told that they were sick, he suggested that both parents should take a spiritual vow (Nazr) for the children's recovery. So both Imam Ali a.s and Hazrat Fatima Zahra a.s prayed to Allah for the recovery of Imam Hasan  and Imam Husayn (peace be unto them all) and took a vow to fast for three consecutive days when the children became well again. The children did recover from the illness soon after. Both parents set about fulfilling their spiritual vow and fasted. When the children saw that, they also decided to fast with their parents and so did the house-maid, Bibi Fiza a.s. But that day there was no food in Hazrat Fatima's (a.s) house even for breaking the fast. So Imam Ali a.s went out looking for work. He could not find any. But he was able to get three kg's of wool to be spun in exchange of three kg's of barley. Hazrat Fatima Zahra a.s spun the wool all day. She a.s was only able to dispense with one kilo of it. So she took only one kilo of barley ground it into flour and prepared five loaves of bread. While they were all ready to break their fast, someone knocked at the door saying: "O people of the house of the Prophet (s.a.w), I am a poor man and I have nothing to eat, is there anything you could do to feed me." At this Imam Ali a.s stood up, went to the door and gave his loaf to the man. Bibi Fatima Zahra a.s did the same. Watching this, both children also gave their loaves and so did the maid. They broke their fast by water and retired. The next day Bibi Fatima Zahra a.s spun another kilo of wool. So she a.s separated one kilo of barley, ground it into flour and prepared five loaves once again. As they were ready to break their fast, once again, a voice called out from the door: "O people of the house of The Prophet (s.a.w), I am an orphan, I am hungry, could you feed me?" Hearing this, Imam Ali a.s  stood up and gave his loaf to the man, so did Bibi Fatima Zahra a.s , the children and the maid. They all, once again, broke their fast by water and retired. Came the third day, Bibi Fatima Zahra a.s spun the rest of the wool, took the remaining barley, ground it into flour and prepared five loaves. As they were ready to break the fast, a voice called from the door saying: "O people of the house of the Prophet (s.a.w), I am a prisoner, I am hungry, could you feed me?" Hearing this, once again, Imam Ali a.s stood up and went to the door and gave his loaf away to the prisoner. Hazrat Fatima Zahra a.s , the children and the maid did likewise. Every time the person at the door would want to express his gratitude for the kindness, Imam Ali a.s would say: "No, no, we are not looking for any reward from you for this act, we are doing it out of Allah's love."

Now the children had just been quite ill. And they had not eaten anything in three days. The Prophet of Islam (s.a.w), once again entered the house asking about the children. When he looked at them they were shaking like autumn leaves (those are the exact words in the report). Hazrat Fatima Zahra a.s told him what had been going on in the family. At that time the archangel Gabriel a.s came down with a gift of Allah to the Prophet s.a.w. That gift was the verses of Sura Insan or Dahr (chapter 76), which we quote below.

They fulfill vows and fear a day the evil of which shall be spreading far and wide. And they give food out of love for Him to the poor and the orphan and the captive. We only feed you for Allah's sake; we desire from you neither reward nor thanks: Surely we fear from our Lord a stern, distressful day. Therefore Allah will guard them from the evil of that day and cause them to meet with ease and happiness. And reward them, because they were patient, with garden and silk. (Glorious Qur'an, 76:7-12)

This story tells us that the Prophet of Islam s.a.w, recommended to any family that if and when you are facing a difficult situation or you are distressed, you should do Nazr. In other words, take a spiritual vow that when the problem is over you would offer special prayers or invite friends and relatives for food that has been dedicated to the Ahlul Bayt a.s in Allah's name.

The story is the guiding light for us in our lives. The family of Hazrat Fatima Zahra (peace be unto her) fulfilled their Nazr, but when a more needy person came they gave away their food to him without any regard to their own needs. Glorious Qur'an has made it incumbent upon us to love the Prophet of Islam s.a.w and his holy family and fashion our lives according to how they lived.

Say, (O Prophet), I do not ask you any recompense for this (the mission of Islam), except that you would love my near ones. (Glorious Qur'an, 42:23)

How the Ahlul Bayt (a.s.) are the People of Remembrance (Ahle Zikr)

Numerous traditions have reached us which explicitly state that the 'Ahle Zikr' mentioned in the Quran are the Holy Ahle Bayt (a.s.). One such tradition is the statement of Imam Reza (a.s.) in the court of Mamun:
"We are Ahle Zikr."

Sunni scholars present at the meeting objected to this statement and maintained that Ahle Zikr in the Quran means the Christain and the Jews; and Zikr refers to the Injeel (Bible) and Taurat (Torah). Imam Reza (a.s.) replied:
"Glory be to Allah! How is it possible? How could Allah command the Muslims to refer to the Christians and the Jewish Scholars? If we refer to them they will consider their religion to be the true one and better than Islam, and will invite us to their point of view. Will you accept this invitation?"
(Oyoon-e-Akhbaare Reza).

Mamun interjected, "Can you support your claim with the Quranic proof?" The Imam said,
"Yes, Zikr means the Holy Prophet and we are his people (Ahl). To prove my point I quote the following ayat:
"O (those) who believe! Allah has indeed revealed to you a reminder (zikr), an apostle who recites to you the clear communications of Allah."
(Surah Talaq 65:10-11). 

Shahristani a Sunni scholar has reported that Imam Ja'far as-Sadiq (a.s.) and Hazrat Ali (a.s.) said:
"We are the People of remembrance (Ahle Zikr)".

Another argument is that since Allah has mentioned only in brief many of the important subjects in Quran, He must have appointed a point of reference for the guidance of the people, which would provide a detailed explanation to the subject. And this reference point is undoubtedly the Progeny of Muhammad (Aale Muhammad) in whom Allah has reposed His Knowledge and His secrets, not known to any of His other creatures. Those who desire knowledge and truth will forever be dependent on Ahlul Bayt (a.s.) and remain attached to them with love and devotion. And this devotion for the Ahlul Bayt itself is a blessing, which fetches Allah's rewards and Mercy.

Misconception about Imam Ali a.s and Ahle bayt

There is misconception among majority of shias that Ahle Bayt was poor etc......It  is said that if Imam Ali a.s would have kept only 10% of what he has given in charity he would have lead a lavish life....

Work and Charity
Imam `Ali (a.s.) was a hard-working man with a pleasant personality. He worked hard while farming and cultivating orchards. He developed several plots and orchards and then gave them all away for the sake of Allah.
One day, he acquired a piece of barren land outside Madinah which he wanted to cultivate. In order to do this, he decided to dig a well, he chose a suitable place and, putting his hopes in the grace of Allah, he began to dig.
Several days went by, but still there was no sign of any water coming out of the well. One day, Imam Ali picked up a pickaxe, entered the well and, using all his strength and energy, worked very hard for a while, but still there was no sign of water.
Exhausted, he came out of the well, wiped away the sweat of his brow, rested for a while, and then re-entered the well. He was swinging the pickaxe with such vigor that the sound of his breathing could be heard all around. After receiving a strong, hard blow with the pickaxe, the ground suddenly split open, and fresh, clear water bubbled up.
He climbed quickly out of what had now become a wonderful well in the dry desert which would soon turn ill the surrounding area into a lovely orchard. Soon the people gathered around to see it.
Each of them was commenting on It. "What a hard working man is Ali" one said "since `Ali is a good and generous man, "said another.
"Allah has been generous to him and given him goodness" "Ali and his descendants have become rich forever." said some.
Some congratulated Imam `Ali while some were jealous. "Bring me a paper and pen" said Ali (a.s.) and when they had done so, he sat down and wrote the following:
I have endowed this well and the land surrounding it in charity for its income to be used as follows:
1. In helping the poor and destitute.
2. In helping the travelers far away from their homes.
3. In providing the means for the marriages of orphans.
4. In providing medical care for the poor.
5. In the doing of good works of public benefit.
I have endowed this well in charity so as to seek the pleasure of Allah and the rewards of the Hereafter, and in order to be saved from the of Hell.

What is a Greater Sin?

1) All those sins are Greater which have been specifically termed as Greater in the Holy Qur'an and the traditions. The number of such sins exceeds forty and they all have been explained in the traditions of the Holy Ahlul Bayt (a.s.). The explanation of these traditions will follow later. 

2) All those sins are Greater about which the Qur'an and Hadith explicitly state that those who commit these sins will enter Hell. Or if it is not explicit then it should purport to mean the same. For example the tradition of the Holy Prophet (s.a.w.s.):
"Certainly the Almighty Allah and His messenger disown such a person who willfully neglects prayers." 

In this tradition the punishment of Hell is not named specifically but it amounts to the same thing. Another report corroborates this assertion. Imam Muhammad Baqir (a.s.) and Imam Ja'far as-Sadiq (a.s.) said,
"All those sins are Greater (the doer of which) is promised the fire (Hell)."

There is another tradition from Imam Zadeh Abdul Azeem Hasani, which shall be quoted later. Thus we understand that there is no difference whether the promise of the Divine punishment is given in the Qur'an or in a hadith. 

3) Any sin, which is clearly Greater than a sin specified as a Greater one in the Qur'an and hadith; is also Greater. For example the killing of a person is a sin and it is clear from the Qur'an and hadith. Thus the tradition from Ibne Mahboob clearly states that the killing of a 'soul' is a Greater sin. The Qur'an has promised Divine punishment for murder. Then if any other sin is proved to be more than the killing of a person, by the verses of Qur'an or authentic reports then this sin will also be considered as a Greater sin. For example the Holy Qur'an says that to spread corruption in the world is worse than murder:
"And the (spreading of) mischief is Greater than murder."

Hence we can conclude that the spreading of disturbance must also be counted among the Greater Sins. 

4) Any sin which has all along been regarded as a Greater one by the scholars and the jurists should also be considered as 'Greater'. But it should be ascertained that such a sin has been regarded as Greater from the present time right upto the time of the Masoomeen (a.s.). Examples of these types of sins are to descerate the Holy Ka'ba, or a mosque or to throw away a copy of the Qur'an. All such acts have been regarded as the Greater Sins. Now we shall mention the traditions that explain the Greater Sins.

The Expected Mahdi [a] and His Government of Justice

1.The Holy Prophet [s] said: "Happiness is for the one who will attend the Qaim of my Ahlul Bayt and will follow him before his rise. This person will love his (Qaim's) lovers and hate his enemies, and will accept the leadership of the Imams from before his advent. These ones are my friends, and are the most sincere members of my Ummah whom I honour very much."
Bihar-ul-Anwar, vol. 52, p. 129

2.The Holy Prophet [s] said: "Allah will raise a man from my progeny, from my Ahlul Bayt, by whom the earth will be filled with justice thoroughly the same as it has been filled with injustice and oppression."
Al-Musannif, vol. 11, p. 371

The Rewards are Proportionate to the Intensity of Love

Another point to be remembered is that, the intensity of one's devotion is the means for the early forgiveness of ones sins. If love is more, the intercession is swift. Even the painful moments of death are converted into comfort by the help of Ahlul Bayt (a.s.). There was a poet by the name of Sayyid Himyari who died in 173 A.H. He was an ardent devotee of Hazrat Ali (a.s.) and has composed a Qasida (panegyric) on each and every quality of this exalted personality. Whenever there was a Majlis (gathering) in the honour of Ahle Bayt (a.s.) he always insisted upon reciting one of his poems. Various books of the Shias and Sunnis, like Al-Ghadeer (vol.3), Kitab Aghani, Manaqib Sarwari, Kashful Ghumma, Amaali of Shaikh Sadooq, Basharatul Mustafa and Rijaal Kashi mention about him. The following is the gist of the miraculous happenings at the time of his death. 

Sayyid was very handsome and fair. At the time of his death he was surrounded by people. Among them were also those who were opposed to the Shias. The condition of the Sayyid deteriorated and all of a sudden a black spot appeared on his face. The stain spread on his face and his complete face turned charcoal black. The opponents were pleased to see his discomfort. The pain caused the Sayyid to lose his consciousness. When he regained his senses he turned towards Najaf-e-Ashraf and pleaded: "O Amirul Momineen Ali (a.s.). O the centre of the hope for helpless people. Do you deal with your devotees in this way?" He repeated this phrase twice more. No sooner did he complete his entreaty that a spot of whiteness became visible on his face. It spread upon his face and soon his face became radiant once again like a full moon. Sayyid was filled with joy, and recited the following couplets extemporaneously. 

"They lied who said Ali (a.s.) could not save his followers from difficulties. I swear upon my Creator that I have entered Paradise with my sins all forgiven. I give this good news to those who are devoted to Ali (a.s.) till death. And after him revere his eleven descendants who are the Imams." 

After reciting these couplets he confessed to the Oneness of Allah and the Prophethood of the Holy Prophet (s.a.w.s.) and the Wilayat of Amirul Momineen (a.s.). Then he closed his eyes and departed from this world. 

- Greater Sins, Vol. 1

The Magnificence of Fatema Zahra (a.s.)

To speak about Hazrat Fatema Zahra (Allah’s Salutation be on her, and her parents, and her husband, and on her progeny) is beyond our ability. Janabe Fatema (a.s.) is called Fatema because nobody can fathom her position. The only way to understand her august position is from the sayings of the Holy Infallibles (a.s.). A point to be noted here is that Holy Imams (a.s.) spoke to the people according to their level of intellect. Thus, our discussions in following paragraphs are only the glimpses of the esteem position of Janabe Zahra (s.a.).


The following are some of the quotations from the books of Ahle Sunnah describing the virtues and position of Janabe Zahra (s.a.).

1)      Cause of creation of the Universe:
Numerous narrators of Ahle Sunnah, such as Shaikul Islam Hamuveni quotes in his book “Faradalus Semta’een, Book-1, page 36, from Ibne Abbas, who quotes from Holy Prophet (s.a.w.a.) that “When Allah created Hazrat Adam (a.s.) and Angels prostrated before him, then Hazrat Adam (a.s.) petitioned to Allah asking him whether He has created any one, who is more dear to him. Allah replied, Yes. If they were not there, I would not have created you. Then Hazrat Adam (a.s.) expressed his desire to see them. At that time, Allah ordered the Angels to set aside the curtain. Then Hazrat Adam (a.s.) saw five shadows in front of the Throne of Allah. He (Adam) then asked “O’ Allah! Who are they? Then Allah said that ‘This is Prophet Mohammad (s.a.w.a.), this is a his cousin brother and successor, Ameerul Momeneen Ali (a.s.), and this is Fatema (s.a.) the beloved daughter of My Messenger, and these are the sons of Ali and the Prophet, Hasan and Husain. Listen O’ Adam, they are among your sons.

Khwarazmi has quoted in his book “Manaqib, that ”Abu Hurrira, has invited attention especially to this sentence “If they would not have been there” you would not have been created. After this, Allah had said, if they would not have been there, even ‘Arsh’ and ‘Kursi’, Sky and Earth, Angels, Jinns and human beings too would not have been created. And for this reason Hazrat Fatema Zahra (s.a.) is the cause of Creation.

2)      Love of Fatema, Condition of Prophethood:
Allah, All Praise and Honor Be to Him, has presented the mastership of Ali, Fatema and their infallible progeny before the creation. Those who took precedence in accepting them, they have been made Prophets. And those who have accepted them after the Prophets, Allah has considered them Shiah. And Allah will gather all of them in the Paradise. Many traditions in this behalf are there in the Book tilted as Basa’eru-Darjaat.

3)      Grand Lady of this World and the Hereafter:
Ibn Mughazali Shafaiee, in his book “Manaqib”, page 399, has quoted this tradition from Holy Prophet (s.a.w.a.) that the Prophet (s.a.w.a.) had said “By the Almighty, who had made me a Prophet, that you O’ (Fatema (a.s.)) are the Leader of all Women in the both the worlds i.e. in this world, and the hereafter”. Many more traditions of this kind have been mentioned by Allama Shahabuddin Alusi in “Tafseerul Ma’ani”, Book 3, page 155. Shafaiee has quoted in ”Sira’ee Halbie” Book 2, page 6, and many narrators of Ahle Sunnah thereafter, have also quoted many similar traditions to this effect. The names of few of them are: Suyuti, Muqrezi, Manavi, Ibn Abi Al Hadeed Moatazali, Ahmed Zaini Vehlaan, Shafaiee Mufti Misri.

4)      Affection and regard for Fatema will serve at 100 places:
Allama Hamuveni, in his valuable book “Faradaius Simta’een”, Book 2, page 67 has stated a tradition from the Great Messenger (s.a.w.a.) that he said to Salmaan that “He who befriends Fatema (a.s.), he would be with me in the Paradise and he who bores enmity towards Fatema, would go to Hell. O! Salmaan Love of Fatema would serve or would come to rescue at 100 places. Out of these, the few that are least difficult are: Death, Grave, Scales, Day of Rising, Bridge of Seraat and Accountability. He with whom my daughter would be pleased, I will also be pleased with him, and with whom, I am pleased, Allah will also be pleased with him. And he, with whom Fatema would be angry, I will be angry with him, and when I will be angry, Allah will also be angry. Most deplorable is he who tyrannizes Fatema (a.s.) or her husband Ameerul Momeneen or any of her sons or any Shiah.” Is not this tradition enough for opening the eyes of the hearts

5)      Way to earn the distinction to be with Holy Prophet (s.a.w.a.) in Paradise:
Allama Ibn Mughazali, in “Manaqib”, page – 37 states from Nasr Bin Ali and he on the authority of Imam Musa Kazim (a.s.), and he on the authority of his forefathers, and they, on the authority of Ameerul Momeneen (a.s.), quotes that the Prophet (s.a.w.a.) holding the hands of Hasan and Husain (a.s.) had said, “He, who befriends these two, their father and their mother, he would be in the same class as mine in the Paradise.”
Khatib Baghdadi had stated that when Nasr Bin Ali, stated this tradition, Mutawakkil ordered a punishment of two lashes. When the agents of Mutawakkil were beating him, Jafar Bin Abdul Wahid told Mutawakkil, that what is he doing, that man is a Sunni. He was then let off. (Tareeq Baghdad, Book 13, page 288)

6)      Janabe Fatema (s.a.), Selected by Allah:
Highly respected Hanafi learned man, Khwarazmi, in his book titled “Maqtalul Husain”, Page 67, has quoted this tradition on the authority of Zaid Bin Ali, who on the authority of his forefathers, and they, on the authority of Ameerul Momeneen, had stated that “Hazrat Mohammad (s.a.w.a.) said to Fatema (a.s.), that “Allah after viewing all the humans on earth had selected your father and made him a prophet; again Allah viewed the would and selected your husband, that is my brother as my Successor. Then for the third time, when He (Allah) viewed the entire Universe, selected you and your mother and appointed both of you the Leaders of all the womenfolk. Allah, then for the fourth time, after having the view of the Universe, has selected both of your sons, conferred upon them the honor of being the Leaders of the Youths of Paradise.”
This type of tradition has been quoted by Hafiz Aasimi in his book “Zainiul Fatah”.

7)      Hazrat Zahra (a.s.), first creation of Allah:
Allama Asqalani, in “Lisaamul Mizaan”, Book 3, page 349, has mentioned on the authority of Hazrat Imam Hasan Askari (a.s.) and he on the authority of his forefathers, and they on the authority of Imam Mohammad Baqer (a.s.), and he, on the authority of Jabir Bin Abdullah Ansari, quotes that “When Allah created Adam and Hawwa, they started taking pride in being more beautiful than others. In the meanwhile, they sighted another woman, whose face was extremely beautiful and luminous. It was difficult for them behold their sight from her radiance. Adam and Hawwa than prayed to Allah to know “Who is this Woman?” Then, Allah revealed: “This is Fatema (s.a.), who is the most superior woman of all in your progeny”. Then Adam, prayed saying that “O Allah! How it is that she is wearing a Crown” Then Allah replied “That is her husband Ali (a.s.)”. Then he asked “What are those two Earrings” Then Allah replied that “Those are her two sons.”

8)      The Prophet and Fatema, two Pillars of Ali (a.s.):
Highly respected Theologian, Mohiuddin Tabari, in his book titled “Zakhair-e-Uqbah”, page 56, quotes from Hazrat Mohammad (s.a.w.a.), that the Prophet (s.a.w.a.) addressed Ali (a.s.), wishing him by the title of “O Father of two Fresh and Blossoming Flowers”, and said shortly, your two pillars will go.
When Holy Prophet (s.a.w.a.) died, Hazrat Ali (a.s.) said that out of the two pillars, this was one. And when shortly thereafter Hazrat Fatema (a.s.) died, he said this was the second pillar. Whatever meanings one may take of the word pillar, he could derive the same meanings and they apply to Fatema. Is there any other greater honor than this of being with the Prophet, and working with him shoulder to shoulder, and that of filling his place, after his demise.

9)      Paradise on Salutation:
Allamah Ibn Mughazali Shafaiee in his book “Manaqib” page 363, had stated this tradition on the authority of Yazid Abdul Malik who stated on the authority of his grandfather, that “When he went to Fatema she took initiative in Saluting me, and had said ‘That when her father (Prophet) was alive, he used to say that whosoever sends his salaams to him (Prophet) and to me, continuously for three days, he will earn Paradise”. Then the narrator asked that” Is it during your lifetime” “She (Fatema) said: Be it in lifetime or after that, it makes no difference.”
It is to be noted that by wishing only, a staunch Muslim can go to paradise. This tradition shows what a high place and importance Hazrat Zahra (a.s.) commands.

10)  Fatema (a.s.), the proof of Allah:
The renowned theologian and commentator of Ahle Sunnah, Hafiz Haskani in his book, “Shawahidul Tanzeel”, Book 1, page 58 had quoted this tradition through Janabe Jabir, and he from Holy Prophet (s.a.w.a.) that: “Of course, The Allah has appointed Hazrat Ali (a.s.), and his wife (Fatema (a.s.)) and her two sons as his residents over those who have been created. These persons are the “Door of Knowledge”. Whosoever, would take guidance from them, he would be treading on right path”. Through this tradition it becomes clear that Janabe Fatema (a.s.) was also the proof of Allah, and a Door to Knowledge.

11)  Fatema (a.s.), the Spirit of Prophet:
Allama Siblinji, in his book, “Nurul Absaar, page 5, quotes from the great commentator and theologian, Mujahid who had said that ”The Prophet, emerged taking the hands of Hazrat Fatema (a.s.) in hands and had said that, “One who knows this daughter, he knows it already, and he, who does not know her, should know that this is Mohammad’s, daughter, Fatema. She is a part of my self. She is my heart and my Spirit that lay between my two sides. Whoever harms her, he has actually harmed me, and he who harms me has harmed Allah.” Similar traditions in various styles have been quoted in the Books of Ahle Sunnah. From this, it becomes apparent that Hazrat Fatema (a.s.) was the part of the Prophet (s.a.w.a.). She shares the existence and honor of the Prophet. For this reason she also shares his glory.

12)  Blessings of the Prophets – Mediation of Fatema:
Janabe Ibne Abbas inquired from the Prophet (s.a.w.a.) as to what were those words that were gifted to Janabe Adam, on the basis of which Allah had accepted his repentance. The Prophet (s.a.w.a.) replied “That Janabe Adam had supplicated to Allah with the names of Mohammad, Ali, Fatema, Hasan and Husain. (Hafiz Jalaluddin Suyuti, Al Dur-rul-Mansoor, Book 1, page 147)
13)  Love for Hazrat Fatema (a.s.), a proof for being born clean:
A tradition from the first Caliph says that “I saw Mohammad (s.a.w.a.) sitting in a tent using a bow as pillow and there Ali, Fatema, Hasan and Husain were sitting. The Prophet said “O Muslims, those who are in good terms with the persons of the tent, I am in good term with them and those who on war terms, with them I am at war them Whoever befriends them, I am his friend. He, who was born to a pious mother, only can love them. Of course, who is ill-fated and not of pure birth would not maintain friendship with them.”
These type of traditions have come from others, apart from the first Caliph. (Hafiz Mohibuddin Tabri, “Prazul Nasra).

14)  Janabe Fatema (a.s.), first to go to Paradise:
The Holy Prophet (s.a.w.a.) has said “The first one to enter in Paradise would be Fatema binte Mohammad (s.a.w.a.).” In another tradition, it is stated that the Prophet had said to Hazrat Ali (a.s.) that We i.e. I you, Fatema, Hasan and Husain, would be first to enter into Paradise.” Then Hazrat Ali (a.s.), asked (the Prophet), “and what about those who love us” The Prophet replied they would follow after him to Paradise. (Hafiz Jalaludin Suyuti).

15)  Hazrat Zahra (a.s.) the chaste and Infallible:
About the chastity of Hazrat Fatema Zahra (a.s.), there are many references in Quran and traditions, the most prominent among all is Verse-e-Tatheer. This verse and other traditions are about the five Infallibles i.e. Hazrat Mohammad (s.a.w.a.), Hazrat Ali (a.s.), Janabe Fatema (a.s.) and Imam Hasan and Husain (a.s.).
This tradition was quoted by 30 companions of Holy Prophet (s.a.w.a.). Among these, the names of Janabe Umme Salma, wife of the Prophet, Anas Bin Malik, Vasla Bin Asqah are prominent. This tradition has been quoted in 20 ways by Umme Salma, in 9 ways by Anas Bin Malik and in 14 ways by Vasla. Hafiz Haskani alone has mentioned 130 traditions in connection of this Verse in his famous book “Shawahidul Tanzeel”. This Verse was revealed, only in favor of the five infallibles. There is no doubt that this Verse pertains only to Ahle Bait, and no other. When Holy Prophet (s.a.w.a.), did not permit his highly praised wife, Umme Salma (a.s.), who had sought permission to come under it, then the question of others does not arise.
This Verse clearly shows that Hazrat Zahra (a.s.) was free from all sorts of impurities and uncleanliness and was away and free from all sins thus leaving no doubt about this matter. She was even free from all monthly filth and also that of birth, as is generally the case with all women. For this reason the need to be cleaned after giving births does not arise in her case. On the other hand, Holy Prophet (s.a.w.a.) immediately used to take the new born in his arms. Further, this was the reason that the doors of everybody facing the mosque were ordered to remain close, except the door of Fatema (a.s.).
The Imam of Hanbali Sect, Ahmed Bin Hanbal, in “Musnad”, page 461, has quoted on the authority of Umme Salma about the events of the last days of Hazrat Fatema (a.s.) “That she took a bath, wore a new dress laid down in the middle of the room facing Qibla. Her hand was beneath her head. Then she said that shortly, she will be going from this world. I have cleaned my dress therefore, nobody should take it out.

Yes, Janabe Zahra (a.s.), was pure and virtuous, she did not need a ceremonial bath. On touching her dead body, does not require a bath. After death whatever dress comes into contact with her body does not get impure. Yes, all the revered Ahle Bait are similar.

16)  Hazrat Fatema Zahra (a.s.) was a Muhaddisa:
Muhaddis or Muhiddisa, although not being a Prophet; could maintain (Liaison) with Angels and could talk to them. This could be best illustrated by the example of Janabe Maryam, Janabe Sara, wife of Ibrahim (a.s.) and also the mother of Musa. The Holy Quran had referred to them as being “Muhaddisa” in Surah Hud, Verse 71-73, Surah Qasas, Verse 7 and Surah Taha, Verse39.
This is a decided fact that Fatema Zahra (a.s.) is the most venerable of all. In many traditions of Holy Prophet (s.a.w.a.).he had conferred on Hazrat Zahra (a.s.), the title of Syedatul Nisail Aalameen (Leader of the all women of the universe). If Janabe Maryam and Janabe Sara could be Muhaddisa, there remains no doubt of Hazrat Fatema, being a Muhaddisa.
A tradition from Hazrat Jafar Sadiq (a.s.) says that Janabe Zahra (a.s.) was called Muhaddisa, because Angels used to come to her, and talk to her, in the same way as they used to speak with Janabe Maryam (s.a.). (Behaar, vol. 43, pg. 78)
The talks that Angels had with Hazrat Zahra (a.s.) are written in Book titled “Mushaf-e-Fatema”, and the Book is with the Present Imam. Janabe Fatema (s.a.), used to dictate her conversations to Hazrat Ali (a.s.), who used to record them Hazrat Imam Jafar Sadiq (a.s.), says in regard to Mushaf-e-Fatema, that she was so grief stricken that the intensity of which was known only to Allah. Allah, used to send Angels to her and offer solace to her. And hence, she used to talk to them. Further, he said that this book does not contain any norms about, “What is permissible and what has been prohibited. In it is the mention of events that are to take place in future. (Behaar, vol. 43, pg. 80)
For her above mentioned ability and dignity although she was not a Prophet, but she was Muhaddisa because Angels used to come to her and talk to her.

17)  Hazrat Fatema (a.s.), Equal to the Rank of Hazrat (a.s.):
The learned men of Shiah and Ahle Sunnah has quoted this tradition in their books, viz. Khwarazmi in “Maqtalul Husain”, Manavi in “Kunoozul Haqayaq”, that Umme Salma had said on the authority of Holy Prophet (s.a.w.a.) that “If Allah would not have created Ali Bin Abi Talib, there would not have been any one equal to the rank of Fatema (a.s.).
In another tradition it is said in the authority of Imam Jafar Sadiq that “If Ali would not have been married to Fatema (a.s.) there would not have been any one in the progeny of Adam, equaling the rank of Fatema (a.s.).
In the light of above mentioned traditions, it becomes crystal clear that Hazrat Ali (a.s.) and Hazrat Fatema (a.s.) both are of the same and equal rank. Therefore all those values of righteousness and virtues that have been attributed to Hazrat Ali (a.s.) in the books of both the sects are also attributed to Fatema (a.s.).

18)  Fatema (a.s.) superior to all the Prophets:
If one could dispassionately go through the articles written on this subject, he would come to know that the “love of Fatema is necessary, for the selection of being appointed as a Prophet, it is a condition, and a MUST.
Hazrat Fatema (a.s.) was the best of all the creation. Fatema (a.s.), was the heart and the spirit of the Prophet. Love of Fatema, is a guarantee for the supplications of the Prophets to be accepted. Fatema (a.s.) was equal in rank to Hazrat Ali (a.s.). The place of Fatema is the highest amongst all the Prophets. Notwithstanding all this, if some one gives preference to someone, over and above Fatema or someone thinks Janabe Mariam as superior to Hazrat Fatema (a.s.). Is he is not indulging in blasphemy?
The Holy Prophet (s.a.w.a.), himself had said that Hazrat Fatema was the part of the Prophet, his spirit, she enjoys same reverence as all of us accord to Holy Prophet (s.a.w.a.). Likewise, the daughter of Holy Prophet (s.a.w.a.) also commands same reverence and respect. To give preference to some one over Hazrat Fatema (a.s.) amounts to giving preference to some one over and above the Holy Prophet (s.a.w.a.).

19)  Marriage of Fatema (a.s.):
As Janabe Fatema Zahra (a.s.), has a place at the top most level of reverence, her marriage was also performed with a difference from others.
A tradition narrated from Ayesha says that ‘The Holy Prophet (s.a.w.a.) during his Accession, he had seen a very beautiful tree, the like of which he had never seen before. He ate a fruit of that tree, from which the essence of Fatema (a.s.) was prepared, and on his return, he transferred that essence towards Khadija. Therefore, whenever, he (Prophet) desired to smell the scent of Paradise, he used to smell Fatema (a.s.).(Darr-ul-Mansoor, Book 5, page 218, “Zakhairul Uqbah” page 36, “Mustadrak”, Book 3, page 156, “Tareeq-e-Baghdad”, Book 5, page 87).
Another tradition says “That Allah, the High had ordered to Holy Prophet (s.a.w.a.) to remain away from Janabe Khadija, for 40 days. Accordingly, Holy Prophet stayed at some other place, praying and fasting.
At the end of 40 days, Allah, the High sent him a meal from Paradise. The meal was consisting of Dates, Grapes and Water. Thereafter, the Prophet was ordered to go home. The Prophet went home and met Janabe Khadija. Hence, Janabe Fatema’s luminous and pious birth took place. (Zahabi, “Mizaanul Itedaal”, Book 2, page 26, Khwarazmi, “Maqtalul Husain”, page 28/63).
Mansoori Shafaiee in his book titled “Nuzhetul Majalis”, Book 2, page 227, and Dahlavi, in “Tajhers-ul-Jaish”, had stated that when Janabe Fatema (a.s.), was in the womb of her mother, she used to talk to her. “There were many persons who had sought her hand. First and second Caliph had also sought her (Fatema (a.s.), through their daughters. (Majmual Zwail).
Holy Prophet said no to them, and had said that for performing her (Fatema) marriage, he is awaiting Allah’s order.
In this connection, Mir Syed Ali Hamadani in his book “Muwaddathul Qurba, writes that “Sarsa’eel”, a favorite Angel of Allah came to Holy Prophet (s.a.w.a.) and informed him that “Allah had already performed the marriage of a Light with other Light. Then Holy Prophet demanded an elaboration of this sentence. The Angel replied, that Allah had married your daughter (Fatema (a.s.)) to Ali (a.s.) the son of Abu Talib. This marriage was first performed in the world of sky and thereafter, on the earth. (Annotations of Nahjul Balagha”, Book 9, page 193).
This marriage was performed something like in his manner: Allah, the High was the guardian, Jibrael read the Address, Mikaeel gave the call, Israfeel gave the Feast and Izraeel… Paradise was decorated, and a Sadrah-e-Munthaha (Last steps of Seventh Heaven) was decorated, Angels decorated the bride, Jibraeel made an illuminating pulpit. The angel Rakeel mounted the pulpit, and delivered an address in a most polished language, and Ali and Fatema were married. The dowry of the marriage was named Khums for the benefit of Fatema (a.s.), and her progeny. The Tree of Tuba showered rubies, bezels, diamonds and pearls. And there was a scramble among Angels to get them.(Dalayalul Imamata. page 112, 117, “Behaar”, vol. 43, pg. 109 – 110, “Kifverseul Taleb”, page 300).
In another tradition, it is stated that “the Dowry of Fatema (a.s.) was the right to intercede on behalf of the sinners amongst the followers”. And Janabe Fatema (a.s.) would claim this right to intercede while passing, the ”Pool-e-Siraat”, (Asfoori’s “Nuzhatul Manjalis”, Dasmishkis”, ”Ak-baarul Awal”).
And on the earth the marriage was performed in “Masjidul Nabi”, when the Prophet (a.s.), in the presence of all Muhajirs and Ansaars, mounted the pulpit, delivered a grand address and the Declaration of Caliphate of Hazrat Ali (a.s.) and read out the marriage covenant. Thereafter Hazrat Ali (a.s.), took the pulpit and delivered an excellent speech.

20)  The Grace and Blessings of Allah on the friends of Janabe Zahra (a.s.):
The Greatness and magnitude of Janabe Fatema Zahra (a.s.) was so dear before Allah that He had forbidden the Fire of Hell on her sons. In another tradition, it mentioned that it was forbidden on her (Fatema (a.s.)) and her friends and the friends of her friends.
The esteemed scholar of Ahle Sunnah, Khwarazmi, in his book ”Maqtalul Husain”, pages 50/51, quoted from Hazrat Ali (a.s.) that “The Prophet had said ”Allah gave the name of Fatema to my daughter to keep her and her friends away from the Fire of Hell.
Hafiz Mohiuddin Tabri, in his book “Zakhair-e-Uqba”, and Sufuri Shafaiee, in his book “Muzhatul Majalis”, has quoted this tradition that Hazrat Ali (a.s.), had enquired from the Prophet as to why Allah gave the name of Fatema (a.s.). The Prophet replied that on the Day of Rising, Allah will keep her and her sons away from the Fire of Hell.
Hakam Nishepuri, in “Mustadrak”, Book 3, page 15 has quoted a tradition (on correctness of which an edict was also given) therein that the Prophet had said “Of course, my daughter has kept herself away from sins, and for this reason Allah has forbidden the Fire of Hell on her and her progeny. This being a standard and recognized tradition has its mention in many recognized books of Ahle Sunnah, the names of the few are the following:
‘Tareekh-e-Baghdad”, Book 3, page 54 “Kifverseul Talib”, page 222 “Aahrizal Maiyat”, Sewti, page 125 Mutaqi Hindi “Kanzul Ummal “, Book 6, page 219 “Nurul Absaar”, Shiblinji, page 45
Zarqane Sharahul Muvahib- Book 3, page 203, has written a commentary with explanation.
As mentioned earlier, we cannot the fathom the position and the virtues of Janabe Zahra (s.a.). We conclude this treatise with a prayer to Allah to enumerate us among the followers of Janabe Zahra (s.a.) in this world let her intercede for us in the hereafter.

Love

According to traditions, both from the Shia and the Sunni sources, it is established that love protects one from being a slave of one's desires and Shaitan. This is because the love of an exalted personality entails that we also love his friends and hate his enemies. The friendship of Shaitan and the following of one's evil desires are two of the biggest hurdles in one's love for Allah and the Ahlul Bayt (a.s.).

Insha Allah the followers of Ali (a.s.), by the blessing of his love will remain away from the path of Shaitan. Thus, love (for Ahlul Bayt) protects one from evil rather than make him susceptible to sins. In order to explain this idea a few traditions are mentioned below: 

Love Makes a Man Steadfast

Imam Muhammad Baqir (a.s.) has said,
"Whoever has been bestowed the love of Ali (a.s.) in his heart by Allah, is not prone to wavering (from his path) but he becomes steadfast on the path of Allah) and also towards other (matters)."
(Behaarul Anwaar) 

The Testimony of Jabir Ibne Abdullah Ansari (r.a.)

Hazrat Jabir ibne Abdulla Ansari (r.a.) says: If the first step of the lovers of Ahlul Bayt (a.s.) is in the wrong direction due to excess sins the next step is guided aright by (the grace of) their love.
(Safinatul Behaar) 

The Angels Seek Forgiveness for the Partisans of Ali (a.s.)

According to the traditions of the Ahlul Bayt (a.s.), it is an established fact that even the angels ask forgiveness (on behalf) of the followers of Ali (a.s.). A tradition is quoted in Behaarul Anwaar from the Sunni sources in this regard. Anas relates from the Holy Prophet (s.a.w.s.) that he said,
"Allah has created seventy thousand angels from the light of Ali ibne Abi Talib's face. These angels will (continue to) ask forgiveness (on his behalf and on the behalf of his devotees) till the Day of Judgement." 

Devotion for Ali (a.s.) Consumes Our Sins

The love and devotion for Hazrat Ali (a.s.) destroys one's sins as is proved by the numerous reports. Behaarul Anwaar has the following tradition related from the Holy Prophet (s.a.w.s.) by Ibne Abbas (r.a.):
"Love of Ali (a.s.) consumes the sins like fire consumes wood."

There is a Persian 'Qata' (four-line poem) which summarises this discussion as follows:
The love of Ali (a.s.) removes the darkness of the heart like the moon and the stars illuminate the night. Salvation will be based on ones love for him and not ones worship deeds.

But those who are his devotees, must also rely upon the Merciful (God). We should not be satisfied only with this devotion and forget Allah.

Wilayat

There is not an iota of doubt that the one who possesses the Wilayat of Ahlul Bayt (a.s.) would be deserving of salvation. In fact, he shall be with the Prophets (s.a.w.s.) and the Pure Imams (a.s.). Imam Reza (a.s.) said:
"Allah shall collect our Shias on the Day of Judgement in such a condition that their faces shall be aglow with (radiance). His arguments would be lighted (manifest) and his proof shall be obvious before Allah. It is upon Allah to collect our Shias with the Prophets, the martyrs and the truthful ones on the Day of Judgement. These personalities are the best of the loyalists."
(Behaarul Anwaar) 

The Meaning of Wilayat

It is written in the book Majmaul Bahraen regarding the meaning of the word 'Wilayat': "Wilayat is the love for Ahlul Bayt (a.s.), the natural consequence of which is to follow them in religious matters, to fulfil the obligations laid down on us and to abstain from the things prohibited. Wilayat is to walk in the footsteps of the Ahlul Bayt (a.s.) following their ways in deeds, behaviour and manner of speech."

Wilayat therefore means love and obedience. This idea is supported by a tradition from Imam Muhammad al-Baqir (a.s.) wherein the Holy Imam (a.s.) has related love with obedience. 

Wilayat of Ali (a.s.) is a Strong Fort of Allah

The tradition explaining this concept is to be found in the tradition of Silsilatuz Zahab. It is related by Imam Ja'far as-Sadiq (a.s.) from Imam Reza (a.s.). It is as follows:
"Allah says, "The Wilayat of Ali ibne Abi Talib is My fort. Then one who enters My Fort is safe from My wrath (Ghazab)."
(Oyoon al Akhbaar ar Reza). 

There is no doubt that entering the Wilayat of the purified Ahlul Bayt (a.s.) implies taking refuge with the Ahlul Bayt (a.s.), to abstain from all unlawful acts and to remain aloof from their enemies. The word "Tahassum" denotes 'taking refuge in an established fort' and it also suggests that the refuge is not only physical in nature but of a moral form (in spirit) as well. It is therefore imperative to take refuge with these exalted personalities and to follow their superior examples in all aspects of speech and behaviour. In short one who follows them has actually taken refuge in their fort. 

Verbal Claim Unaccompanied by Actions is Insufficient

After describing the qualities of the Shias, Imam Muhammad Baqir (a.s.) observed;
"O Jabir, is it enough for one, to say that 'I love Ali (a.s.) and I have achieved his Wilayat,' whereas he does not act upon it?"

"If someone says, "Surely, I love the Holy Prophet (s.a.w.s.) because he was superior to Ali (a.s.) and I am Shia-e-Muhammad." Inspite of this claim he does not follow the Ahlul Bayt (a.s.) whom the Holy Prophet (s.a.w.s.) had ordered to follow. It is surprising that even after claiming to love the Prophet they do not follow his Purified Progeny (Ahlul Bayt a.s.). Mere claim of love is not sufficient." 

Success is Through Actions Alone

The tradition continues,
"O Jabir, the nearness of Allah is not achieved without His obedience. When our Shias do not have obedience and action (to their credit) we have no authority to free them from Hell. Merely a verbal claim, "I am a Shia" is not sufficient argument for Allah. (If Allah wills he can involve him in punishment; Allah has not promised to bestow salvation upon the claimants of Shiaism- the criteria are obedience and good actions). Then, only one who obeys Allah is our Walee (lover) and the one who is a sinner is our enemy and our Wilayat cannot be achieved but by piety and good deeds."
(Al-Kafi)

- Greater Sins, Vol.1

The Shias of Ahlul Bayt (a.s.)

One of the traditions concerning the position of the Shias and the lovers of Ahlul Bayt (a.s.) states that the fire of Hell cannot scorch them. Thus, these types of traditions impart strength to our hope. Our love for the Ahlul Bayt (a.s.) is certainly a surety for us but it should not tempt us to commit sins blatantly. 

Shia and Mohib

The traditions regarding this subject are based on two important points. The first is concerned with 'Shia' and the second 'Mohibs' (Admirers) of the Holy Ahlul Bayt (a.s.). The position and status of those Shias who have achieved excellence in the field of knowledge and good deeds is definitely higher. Even so, such people did not consider themselves fit to be called the Shias of Ahlul Bayt (a.s.). Take the example of Muhammad bin Muslim Thaqafi. He was the honourable companion (Sahaabi) of Imam Muhammad Baqir (a.s.) and Imam Ja'far as-Sadiq (a.s.). Both the Holy Imams (a.s.) have recommended him to the Shias for solving their religious problems. Muhammad bin Muslim Thaqafi has also been mentioned as the greatest Jurist of his time in the books of Rijal (Chain of narrators).

On one occasion Muhammad bin Muslim along with Abu Karibatul Azdi went to see Qazi Shareek. Shareek glared at him in anger and said, "These two are Ja'fari and Fatimi!" [Shias of Ahlul Bayt (a.s.)]. Upon hearing this, both of them began to cry bitterly. When the Qazi enquired the reason for their lamentation, they replied, "You have associated us with such a lofty personality [Imam Ja'far as-Sadiq (a.s.)]!. Are people like us who lack in piety and abstinence to be compared with such an exalted person? What connection does the dust have with the Divine existence? (A Persian saying). We shall be highly obliged to you if you can accept our request (and give us not the title that we do not deserve)." 

The True Shias are Those Who Follow (Obey) the Imams (a.s.)

Yes, we can give the title of 'Shia' to that individual who follows the Imams (a.s.) in all aspects of character and speech. Thus, Bab-ul-Hawaij Imam Musa al-Kazim (a.s.) says:
"Our shias are only those who follow us (in every respect), walk in our footsteps and imitate our actions."
(Behaarul Anwaar) 

Conversation of Ali (a.s.) With Some Shias

On a certain evening Ali (a.s.) was departing from the mosque. The surroundings were bright due to the moonlight. He saw behind him a group of people walking towards him. He enquired as to who they were? They said: "We are your Shias." Ali (a.s.) looked at their faces carefully and said.

"Why is it that your faces do not exhibit any sign of you being a Shia?".

"Master, what are the signs of a Shia?"

"Their faces are pale due to excessive worship and the fear of Allah, their backs are bent due to prolonged prayers, too much fasting causes their abdomen to touch their backbones, their lips become dry be repeating endless invocations, and their hearts are filled with the fear of Allah."
(Behaarul Anwaar, Al-Irshad).
Now I shall quote three traditions for the benefit of the readers:

Mere Claim is not Sufficient

1) Jabir (a.r.) relates from Imam Ja'far as-Sadiq (a.s.) that he said,
"Is it sufficient for one to associate himself with Shiaism and say that, "I am a lover of Ahlul Bayt (a.s.)? By Allah, our Shia is not, but the one who fears Allah and obeys His Commands."
(Al-Kafi)

2) Imam Ja'far as-Sadiq (a.s.) told Mufazzal bin Umar,
"If you wish to see one of our devotees then look for that person who abstains from sins and fears more His Creator and remains hopeful of His reward. Whenever you find such an individual then take it for granted that he is one of my devotees."

3) Isa bin Abdulla Qummi entered in the presence of Imam Ja'far as-Sadiq (a.s.). The Imam said,
"That person is not from us nor do we hold him in esteem, the one who, if he lives in a town of a population of hundred thousand and there is even one non-Shia who is more pious than him."
(Al-Kafi).

Thus the belief, actions and the piety of the Shias of Ahlul Bayt (a.s.) should be such that they should be the best and none should excel them. Allah has defined such people 'Khairul Bareeya' in the Holy Qur'an:
"(As For) those who believe and do good, surely they are the best of men."
(Surah Bayyanah 98:7)

The Holy Prophet (s.a.w.s.) is reported to have explained that 'Khairul Bareeya' connotes the Shias of Ali (a.s.):
"O Ali, 'Khairul Bareeya' means you and your Shias. On the Day of Judgement, they would be satisfied with what Allah has bestowed upon them and they shall be liked by Allah. (Tafseer Tabarsi, Manaqib Khwaarazmi, Ibne Hajar). 

- Greater Sins, Vol.1

When will Deliverance Take Place?

It has been narrated by Jabir Jaufi that: I asked Imam Muhammad Baqir (as) about Imam Mehdi (as)’s reappearance that when will ‘Faraj’ deliverance take place?

Our fifth Holy Imam (as) replied: “Alas! Alas! There shall be no Faraj until you all become a mesh (he repeated the sentence three times), the impure believers are exterminated and only the pure believers remain!”
 
Almighty Allah (s.w.t) says in the Holy Quran: “Do men think they will be left alone on saying – we believe; and not be tried?”

Sheikh Saduq (May Allah elevate his position) has recorded this event in the book – ‘Kamaluddin’ from Sadir Sairafi who was bestowed with the honor of visiting our 6th Imam (as) along with Mufazzal bin Umeir and Abu Baseer.

We asked the son of the Messenger of Allah about Qaem (as). Imam Jaffer Sadiq (as) replied: “The characteristics Allah assigned for his Prophets have been assigned for our Qaem (as) too. Just as Prophet Isa (as) went away into occultation from his people, similarly Allah Almighty has ordained that our Qaem (as) shall also go away into occultation from his people. His occultation shall be lengthy such that the deviators shall deny him.

The delay of our Qaem (as) is like the delay of Prophet Nuh (as). Nuh (as) had asked Allah to punish the disbelievers and requested salvation for the believers.

Allah informed Nuh (as): “Plant these seeds because you will attain salvation and deliverance after they become trees and bear fruit. Give glad tidings about this matter to your followers.” Prophet Nuh (as)  followed the orders of Almighty Allah.

When after a long time the seeds turned into strong trees possessing branches, leaves and dates; Prophet Nuh (as) asked Allah to fulfill his promise.

For the second time Allah ordered Nuh (as) to sow fresh date seeds yet again. Allah ordered Nuh (as) to adopt patience and inform his believers. When Prophet Nuh (as) informed his people - three hundred of his believers turned apostates; doubting the Prophet Hood of Nuh (as) and Allah’s promise.
 
Once again the seeds turned into strong trees bearing dates Prophet Nuh (as) asked Allah for deliverance. And yet for the third time Nuh (as) was ordered to follow the same instructions as before; and on informing his followers a greater number of his believers turned away from him. They turned away from Allah’s representative and Allah’s promise.

Now the number of Nuh (as)’s true believers remained seventy in number. And here Allah revealed to Nuh (as): “The brightness of dawn has obviated the darkness of night since truth has been established and faith has been purified. My promise was salvation and deliverance for the believers. I was aware of the shaky faith and evil nature of those among your followers who later turned apostates. Now by our command, you may start building the ship; for those who remain are the ones whose monotheistic belief is based on sincerity and they have clung to the rope of your Prophet Hood. My promise is to make them vicegerents over the earth, give strength to their religion and turn their fears into tranquility.”

Imam Sadiq (as) said: “The same condition shall prevail for our Qaem (as). The period of occultation will be a long one until absolute truth appears and faith gets clearly distinguished from the evils of discord; so that any of the Shia who are evil in nature and have feelings of discord will exit from religion. “

These are the ones about whom our Masumin (as) have foretold that faith shall depart from them just as a knife slices easily through butter.

Conclusion

Al Imam Mahdi (as) is the Imam through whose obedience we should be upright. Imam e Zamana (as)  is the channel between us and Allah. The Holy Prophet (s.a.w.w) repeatedly emphasized to hold on to the Holy Quran and the Holy Ahlul Bayt (as). Holding on to them does not mean we have to catch hold of their hands; rather it means we have to act upon their sayings and follow their path. This is feasible and possible for each and every person. Therefore there cannot remain any excuse and none can say: “The Twelfth Imam (as) was hidden so we could not hold on to him.”

It is not obligatory on Imam (as) to approach us; rather it is obligatory upon us to approach His Excellency. And the best way to do this is by sincerely following the commands of Allah and Ahlul Bayt (as); protecting the Ahlul Bayt (as); warding off their enemies; increasing our love for the Masumin (as) and deeply hating their enemies.

Quran and Ahlul-Bayt

Based on a parallel (Mutawatir) tradition upon whose authenticity all Muslims agree, the Messenger of Allah (AS) informed his followers in several occasions that he would leave them two precious/weighty things and that if Muslims adhere to both of them, they will never go astray after him. They are

the Book of Allah (Quran) and the Members of the House of the Prophet (Ahlul-Bayt), peace be upon them all.

It is narrated in Sahih Muslim as well as many other sources that:

Someday (after his last pilgrimage) the Messenger of Allah (PBUH&HF) stood to give us a speech beside a pond which is known as Khum (Ghadir  Khum) which is located between Mecca and Medina. Then he praised Allah and reminded Him, and then said: "O' people! Behold! It seems the time

approached when I shall be called away (by Allah) and I shall answer that call. Behold! I am leaving for you two precious things. First of them is the book of Allah in which there is light and guidance... The other one is my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. (three times)."

Sunni Reference:

- Sahih Muslim, Chapter of the virtues of the companions, section of the virtues of Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1873, Tradition #36.

- And many others such as Sahih al-Tirmidhi, Musnad Ahmad (see below).

For the English version of Sahih Muslim, see Chapter CMXCVI, v4, p1286, Tradition #5920

Despite the fact that the author of Sahih Muslim and many other Sunni traditionists have recorded the above tradition in their authentic books, it is regrettable that the majority of Sunnis are unaware of its existence at the best, or deny it at the worst. Their counter argument is that the most reliable tradition in this regard is the one recorded by al-Hakim in his al-Mustadrak, on the authority of Abu Huraira, attributing to the Messenger of Allah saying: "I leave amongst you two things that if you follow or act upon, you will not go astray after me: The Book of God and my Sunnah (traditions)."

There is no doubt that ALL Muslims are required to follow the Sunnah of the Prophet (PBUH&HF). However, the question remains that which Sunnah is genuine and which one is invented later and was falsely attributed to the Prophet.

On tracing the source of this report of Abu Huraira which states "Quran and Sunnah," we found out that it has NOT been recorded in any of the six authentic Sunni collections of the traditions (Sihah Sittah). Not only that, but also al-Bukhari, al-Nisa'i, and al-Dhahabi and many others rated this

report (Quran and Sunnah) as weak because of its weak Isnad. It should be noted that although the book of al-Hakim is an important Sunni collection of traditions, yet it is ranked inferior to the six major Sunni books. This is while Sahih Muslim is in the second rank among the six Sunni collections of traditions.

al-Tirmidhi reported that the "Quran and Ahlul-Bayt" version of the tradition is traced to 30+  companions. Ibn Hajar al-Haythami reported that he knows of 20+ companions witnessed that also. This is while the "Quran and Sunnah" version reported by al-Hakim has only one source!  Thus we must conclude that the "Quran and Ahlul-Bayt" version is much more reliable. Moreover al-Hakim has also mentioned the "Quran and Ahlul-Bayt" version in his book (al- Mustadrak) through several chain of authorities and confirmed that the "Quran and Ahlul-Bayt" version of the tradition is authentic based on the criteria of al-Bukhari and Muslim.

Moreover, the word "Sunnah" by itself does not serve the purpose of knowledge. All Muslims  irrespective to their persuasions claim that they follow the Sunnah of the Prophet (PBUH&HF). The differences among Muslims come from the transmitted Prophetic traditions through different avenues.

Such traditions serve as explanatory means of the Holy Quran upon whose authenticity all Muslims agree. Thus divergence in the transmitted traditions, which in turn has led to differing interpretation of Quran and the prophetic Sunnah, has created numerous versions of Sunnah. All Muslims, as a result, splintered into different schools, groups, offshoots, which is believed to add up to seventy three groups. All of them are obeying their own version of Sunnah which they claim to be the true one. Which of these groups follow the true Sunnah of the Prophet? Which one (out of 73 groups) will be

the prosperous one, and will survive? Other than the tradition of Sahih Muslim mentioned above, the following authentic traditions provide a unique detailed answer for this question:

The messenger of Allah (PBUH&HF) said: "I am leaving for you two precious and weighty  Symbols that if you adhere to BOTH of them you shall not go astray after me. They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt. The Merciful has informed me that These

two shall not separate from each other till they come to me by the Pool (of Paradise)."

Sunni references:

(1) Sahih al-Tirmidhi, v5, pp 662-663,328, report of 30+ companions, with reference to several chains of transmitters.

(2) al-Mustadrak, by al-Hakim, Chapter of "Understanding (the virtues) of Companions, v3, pp 109,110,148,533 who wrote this tradition is authentic (Sahih) based on the criteria of

                    the two Shaikhs (al-Bukhari and Muslim).

(3) Sunan, by Daarami, v2, p432

(4) Musnad, by Ahmad Ibn Hanbal, v3, pp 14,17,26,59, v4, pp 366,370-372, v5, pp 182,189,350,366,419

(5) Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p585, Tradition #990

(6) al-Khasa'is, by al-Nisa'i, pp 21,30

(7) al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p230

(8) al-Kabir, by al-Tabarani, v3, pp 62-63,137

(9) Kanz al-Ummal, by al-Muttaqi al-Hindi, Chapter al-Iti'sam bi Habl Allah, v1, p44.

(10) Tafsir Ibn Kathir (complete version), v4, p113, under commentary of verse 42:23 of Quran (four traditions)

(11) al-Tabaqat al-Kubra, by Ibn Sa'd, v2, p194, Pub. by Dar Isadder, Lebanon.

(12) al-Jami' al-Saghir, by al-Suyuti, v1, p353, and also in v2

(13) Majma' al-Zawa'id, al-Haythami, v9, p163

(14) al-Fateh al-Kabir, al-Binhani, v1, p451

(15) Usdul Ghabah fi Ma'rifat al-Sahaba, Ibn al-Athir, v2, p12

(16) Jami' al-Usul, Ibn al-Athir, v1, p187

(17) History of Ibn Asakir, v5, p436

(18) al-Taj al-Jami' Lil Usul, v3, p308

(19) al-Durr al-Manthoor, al-Hafidh al-Suyuti, v2, p60

(20) Yanabi al-Mawaddah, al-Qundoozi al-Hanafi, pp 38,183

(21) Abaqat al-Anwar, v1, p16

Reference: A  SHI'ITE  ENCYCLOPEDIA

Excellence of Hasnain al-Kareemain (as)

1. It is reported that once, Imam Hassan (as) approached Prophet Muhammad - blessings and peace be upon him - and climbed on his shoulders. A person, (who was present) remarked, "O blessed son! What a nice steed you have". In reply, Prophet Muhammad (pbuh) declared, "And how nice a rider (too)." [Sunan al-Tirmidhi, Kitab al-Manaqib, Manaqib Abi Muhammad al-Hasan - Hadith no. 3809, Vol 5, Page 432].

2. Once, when Prophet Muhammad - blessings and peace be upon him - was in ritual prostration Imam Hassan wrapped himself on the blessed back of Prophet Muhammad - blessings and peace be upon him. Due to this, Prophet Muhammad - blessings and peace be upon him - lengthened the ritual prostration so that he (Imam Hassan) would not fall when Prophet Muhammad (pbuh) raised his head. [Musnad Abu Ya'la, Musnad Anas bin Malik, Hadith no. 3415, Vol 3, Page 21].

3. Prophet Muhammad - blessings and peace be upon him - declared: "these two sons of mine are the leaders of the youth in Paradise." [Sunan al-Tirmidhi, Kitab al-Manaqib, Manaqib Abi Muhammad al-Hasan, Hadith no. 3793, Vol. 5, Page 426].

4. Prophet Muhammad - blessings and peace be upon him - has also stated that, "Their friends are my friends, their enemies are my enemies." [Sunan ibn Maja, kitab al-Sunna, Fadl al Hasan wa al Husain, Hadith no. 143, Vol. 1, Page 96].

5. He has also stated that, "these two are the swords of the heavens." He has also stated that, "Hussain is from me and I am from Hussain. May Allah keep him as a friend who keeps Hussain as his friend. Hussain is a grandchild from among grandchildren." [Sunan al-Tirmidhi, Hadith no. 3800, Vol. 5, Page 429].

6. It is stated that once, Prophet Muhammad - blessings and peace be upon him - placed Imam Hussain on his right thigh and his own son, Sayyidina Ibrahim on his left thigh. Angel Gabriel (Jibreel) appeared to him and said, "Allah will not keep them both with the Prophet, choose one of them." Prophet Muhammad - blessings and peace be upon him - could not bear being separated from Imam Hussain and three days later, Sayyidina Ibrahim passed on to the Divine Lord. After this incident, whenever Imam Hussain came in front of him, he used to kiss him and say, 'Welcome to the one for whom I have sacrificed my own son.' [Tarikh al-Baghdad, Vol. 2, Page 200].

7. Prophet Muhammad - blessings and peace be upon him - has also declared that, "They are my sons and the sons of my daughter. O Allah! I have kept them in my friendship; You also keep them in Your friendship and keep him as Your friend who keeps them as his friends." [Sunan al-Tirmidhi, Kitab al-Manaqib, Hadith no. 3794, Vol. 5, Page 427].

8. He advised his blessed daughter Fatimah Zahra (sa), "Bring me both my sons." He used to then smell them and then hug them to his chest. [Sunan al-Tirmidhi, Kitab al-Manaqib, H adith no. 3797, Vol. 5, Page 428].

Sermon of Lady Zainab (PBUH)

A part of the sermon Lady Zainab (S.A) gave with utmost bravery in the gathering of Yazid in Syria is as follows:

“What you consider today as spoils of war will become ruins for you tomorrow and on that day you will find what you have sent from before. Allah does not oppress his servants. I express my complaint only to Allah and have trust in Him. You may therefore do any treachery that you have, make all your attempts, and try all you can. By Allah, you cannot remove us from the minds (of people), and you cannot fade our message. You will never reach our glory and can never wash the stain of this crime from your hands. Your decisions will not be stable, your period of ruling will be short, and your population will scatter. In that day, a voice will shout: “Indeed may the curse of Allah be upon the oppressors….”.

Who are Ahlul-Bayt? (Part I)

Introduction

According to most authentic traditions in collections of both Sunni and Shia,Ahlul-Bayt (People of the House) of the Prophet are one of the two most precious Symbols of Islam after the departure of the Prophet (PBUH&HF). There are numerous traditions in the collection of both schools that the Prophet

(PBUH&HF) has reminded us to stick to these two weighty things (al-Thaqalain), namely Quran and Ahlul-Bayt, in order not to go astray after him.The Messenger of Allah also informed us that these two weights are non-separable and are with each other till the day of Judgment. This requires us that for understanding the interpretation of Quran and the Sunnah of theProphet (PBUH&HF) we should refer to those who are attached to it, namely Ahlul-Bayt.

Knowing exactly who Ahlul-Bayt are, thus becomes a very vital matter when one considers the above tradition of the Prophet (PBUH&HF) as well as many othertraditions which unequivocally state that adherence to Ahlul-Bayt is the only way of salvation. This clearly implies that the one who follows a wrong setof Ahlul-Bayt (!!), will be led astray.

Considering the critical importance of the subject, it will not be surprising to see that the Shia differ from some Sunnis in this subject. In fact, the Sunnis do not have one voice in specifying the Members of the House theProphet. Most Sunnis are in the opinion that the Ahlul-Bayt of the Prophet (PBUH&HF) are:

- Fatimah al-Zahra (AS) (the daughter of the Messenger of Allah),

- Imam Ali (AS),

- Imam al-Hasan (AS),

- Imam al-Husain (AS),

- Wives of the Prophet (PBUH&HF)

Others among the Sunnis further include ALL the descendants of the Prophet to the list! Some other Sunnis are very generous and include all the descendants of Abbas (the Abbasid) as well as the descendants of Aqil & Ja'far (the two brothers of Imam Ali) to the list. It should be noted, however, that there have been some leading Sunni scholars who did NOT consider the wives of the Prophet among Ahlul-Bayt. This happens to be consistent with the Shia point

of view.

To the Shia, the Ahlul-Bayt of the Prophet (PBUH&HF) consist of the following individuals ONLY:

- Fatimah al-Zahra (AS),

- Imam Ali (AS),

- Imam al-Hasan (AS),

- Imam al-Husain (AS),

- Nine descendants of Imam al-Husain (AS).

and including the Prophet (PBUH&HF) himself, they will become fourteen individuals. Of course, at the time of the Holy Prophet only five of them (including the Prophet) were living and the rest were not born yet. The Shiafurther assert that these fourteen individuals are protected by Allah from any kind of flaws, and thus worthy of being obeyed beside Quran (the other Weighty Symbol), and they are the only people who have the full knowledge of the interpretation of the Quranic verses.

In this discussion, we would like to explain why the Shia exclude the wives of the Prophet from Ahlul-Bayt, and also we will briefly discuss why Ahlul-Bayt are protected/infallible. (More detailed discussion on the infallibilityis provided in Chapter 2). We base our proofs on:

1. Quran,

2. Traditions from the authentic Sunni Collections,

3. Historical events.

Evidence From Quran

The Holy Book of Allah mentions Ahlul-Bayt and their exceptional virtue in the following verse which is known as "Purification Verse" (Ayah al-Tat'hir):

"Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you with a perfect purification". (Quran, the last sentence of Verse 33:33)

Note that the word "Rijs" in the above verse has got the article "al-" at its beginning which makes the word universal. Thus "al-Rijs" means "EVERY KIND of impurity". Also at the end of the verse, Allah states "and purify you a PERFECT purification." The word "perfect" comes from the emphasis of

"Tat'hiran". This is the only place in Quran that Allah uses the emphasis of "PERFECT purification".

According to the above verse, Allah expresses his intention to keep Ahlul-Bayt pure and flawless/sinless, and what Allah intends it will certainly take place as Quran itself testifies (see 16:40). Indeed, a human can be sinless because he is not forced to commit sin. It is the human's choice to accept the instructions of Allah and get His help to avoid sin, or to neglect Allah's commandments and commit the sin. Allah is advisor, and encourager, and warner. A sinless human is still a human; no doubt about it. Some people assert that in order to be human, one SHOULD have some mistakes. Such claim is unsupported. The truth is that Human CAN make mistakes but he does not have to.

It is the Grace of Allah that attracts His servants towards Him, WITHOUT compelling them any way. This is our choice to pursue this attraction and refrain from doing mistakes, or to turn away and commit the mistakes. However, Allah has GUARANTEED to show the Right Path and to provide a pure life for those who seek it:

Whoever works righteousness man or woman and is faithful, We shall revive a PURE life for him. (Quran 16:97)

And whosoever keeps his duty to Allah, Allah will appoint a way out for him. (Quran 65:2)

It is worth mentioning the sentence of Quran in verse 33:33 which is related to purification of Ahlul-Bayt, has been placed at the middle of verses related to the wives of the Prophet (PBUH&HF), and this was the main reason why some Sunnis include the wives of the Prophet in Ahlul-Bayt. However, the sentence related to Ahlul-Bayt (given above) distinguishes itself from the sentences before and after it with a clear distinction. The sentences before and after, use only feminine gender which clearly shows they are addressing the wives of the Prophet (PBUH&HF). However, in contrary, the above sentence uses only masculine gender which is a clear indication that that Quran is

changing the individuals who is referring to.

People who are familiar with Quran to some extent, know that such a sharp change of addressee is not a weird-thing, and it has been applied to several places in Quran. For instance we read in Quran:

"O Joseph! pass this over and (O wife of Aziz!) ask forgiveness for your sin, for truly you have been at fault."(Quran 12:29)

In the above verse, "O wife of Aziz" has not been mentioned and the address to Joseph (AS) looks to continue. However the transition of the address from masculine gender to feminine gender clearly shows that the second sentence is addressing the Aziz's wife and not Prophet Joseph (AS). Notice that both sentences are WITHIN one verse. Also note the immediate change of addressing from Aziz's wife to Joseph and again back to the wife in verses before verse 29 and also WITHIN that verse.

In Arabic language, when a group of women are being addressed, feminine gender is employed. However, if only one man exists among that group, masculine gender is used instead. Thus the above sentence of Quran clearly shows Allah is referring to a group other than the wives of the Prophet,

using masculine gender, and that group includes some male members.

From the verse 33:33 alone, we can not conclude that the wives of the Prophet are not included in Ahlul-Bayt. This latter claim can be proven by the authentic traditions of the Sunnis from Sihah Sittah in which the Prophet mentioned who Ahlul-Bayt are; and also by comparing the specifications of

Ahlul-Bayt given in the verse of Quran with the behavior of the some of the wives of the Prophet mentioned in Sihah Sittah to prove the contrary.

What can be understood from the verse ALONE is that Allah is changing His address (which was exclusively the wives of the Prophet at the beginning of the verse) to some people who include some male members, and may or may not include the wives of the Prophet.

Authentic Traditions

It is interesting to see that both Sahih Muslim and Sahih al-Tirmidhi as well as many others confirm the Shi'ite point of view explained above. In Sahih Muslim, there is a chapter named "Chapter of Virtues of the Companions". Inside this chapter, there is a section called "Section of the Virtues of the Ahlul-Bayt of the Prophet". There exists ONLY ONE tradition in this section, and this tradition has no reference to the wives of the Prophet (PBUH&HF). The tradition is known as "The Tradition of Cloak/Mantle" (Hadith al-Kisaa), and is as follows:

     Narrated Aisha:

One day the Prophet (PBUH&HF) came out afternoon wearing a black cloak (upper garment or gown; long coat), then al-Hasan Ibn Ali came and the Prophet accommodated him under the cloak, then al-Husain came and entered the cloak, then Fatimah came and the Prophet entered her under the cloak, then Ali came and the Prophet entered him to the cloak as well. Then the Prophet recited: "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you a perfect purification (the last sentence of Verse 33:33)."

Sunni reference: Sahih Muslim, Chapter of virtues of companions, section of the virtues of the Ahlul-Bayt of the Prophet (PBUH&HF), 1980 Edition Pub. in Saudi Arabia, Arabic version, v4,

p1883, Tradition #61.

Below is the Arabic text of above tradition given in Sahih Muslim: One can see that the author of Sahih Muslim confirms that:

1- Imam Ali, Fatimah, al-Hasan, and al-Husain are the Ahlul-Bayt,

2- The purification sentence in Quran (the last sentence of Verse 33:33) was revealed for the virtue of the above-mentioned individuals, and NOT for the wives of the Prophet (PBUH&HF).

Muslim (the Author) did not put any other tradition in this section (section of the virtues of Ahlul-Bayt). If the author of Sahih Muslim believed that the wives of the Prophet were included in Ahlul-Bayt, he would have quoted some traditions about them in this section.

It is interesting to see that Aisha, the wife of the Prophet (PBUH&HF) is the narrator of the above tradition, and she herself is testifying that Ahlul-Bayt are the above-mentioned individuals (i.e., Imam Ali, Fatimah, al-Hasan, and al-Husain, may the blessing of Allah be upon them all).

Another version of the "Tradition of Cloak" is written in Sahih al-Tirmidhi, which is narrated in the authority of Umar Ibn Abi Salama, the son of Umm Salama (another wife of Prophet), which is as follows:

The verse "Verily Allah intends to ... (33:33)" was revealed to the Prophet (PBUH&HF) in the house of Umm Salama. Upon that, the Prophet gathered Fatimah, al-Hasan, and al-Husain, and covered them with a cloak, and he also covered Ali who was behind him. Then the Prophet said: "O' Allah! These are the Members of my House (Ahlul-Bayt). Keep them away from every impurity and purify them with a perfect purification." Umm Salama (the wife of Prophet) asked: "Am I also included among them O Apostle of Allah?" the Prophet replied: "You remain in your position and you are toward a good ending."

Sunni reference: Sahih al-Tirmidhi, v5, pp 351,663

Here is the Arabic text of above tradition given by Sahih al-Tirmidhi:

As we see, al-Tirmidhi also confirms that Imam Ali, Fatimah, al-Hasan, and al-Husain are the Ahlul-Bayt, and the purification sentence in Quran (the last sentence of Verse 33:33) was revealed for the virtue of the above-mentioned individuals, and NOT for the wives of the Prophet (PBUH&HF). Also it is apparent from above authentic tradition that the Prophet himself excluded his wives from Ahlul-Bayt. If Umm Salama (RA) was among Ahlul-Bayt, why didn't the Prophet answer her positively? Why didn't he enter her into the cloak? Why did the Prophet tell her that she remains in her own position? If the Prophet (PBUH&HF) would consider Umm Salama among Ahlul-Bayt, he would

surely have entered her to the cloak and would have prayed for her perfect purity as well.

It is also worth mentioning that the Prophet (PBUH&HF) did NOT say: "These are among the Members of my House". He rather said: "These are THE Members of my House" since there was no other member of Ahlul-Bayt who was alive at the time of the Prophet (PBUH&HF). Also notice that Umm Salama (RA) who is the virtuous wife of the Prophet is the narrator of the tradition to his son and

gives the testimony that who Ahlul-Bayt are.

In the tradition of al-Hakim the wording the last question and answer is as follows:

Umm Salama said: "O Prophet of Allah! Am I not one of the members of your family?" The Holy Prophet replied: "You have a good future but only these are the members of my family. O Lord! The members of my family are more deserving."

Sunni reference: al-Mustadrak, by al-Hakim, v2, p416

Also the wording reported by al-Suyuti and Ibn al-Athir is as follows:

Umm Salama said to the Holy Prophet: "Am I also one of them?" He replied: "No. You have your own special position and your future is good."

Sunni reference:

- Usdul Ghabah, by Ibn al-Athir, v2, p289

- Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, p198

Also al-Tabari quotes Umm Salama saying:

 

I said, "O Prophet of Allah! Am I not also one of your Ahlul-Bayt?" I swear by the Almighty that the Holy Prophet did NOT grant me any distinction and said: "You have a good future."

Sunni reference: Tafsir al-Tabari, v22, p7 under the commentary of verse 33:33

Beside Sahih Muslim and Sahih al-Tirmidhi from which we quoted the Tradition of Cloak on the authority of Aisha and Umm Salama respectively, below are more Sunni references of the Tradition of Cloak who reported both versions of the traditions:

(3) Musnad Ahmad Ibn Hanbal, v6, pp 323,292,298; v1, pp 330-331; v3, p252;

    v4, p107 from Abu Sa'id al-Khudri

(4) Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p578, Tradition #978

(5) al-Mustadrak, by al-Hakim, v2, p416 (two traditions) from Ibn Abi

    Salama, v3, pp 146-148 (five traditions), pp 158,172

(6) al-Khasa'is, by  an-Nisa'i, pp 4,8

(7) al-Sunan, by al-Bayhaqi, narrated from Aisha and Umm Salama

(8) Tafsir al-Kabir, by al-Bukhari (the author of Sahih), v1, part 2, p69

(9) Tafsir al-Kabir, by Fakhr al-Razi, v2, p700 (Istanbul), from Aisha

(10) Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, pp 198,605 from Aisha

     and Umm Salama

(11) Tafsir Ibn Jarir al-Tabari, v22, pp 5-8 (from Aisha and Abu Sa'id al-

     Khudri), pp 6,8 (from Ibn Abi Salama) (10 traditions)

(12) Tafsir al-Qurtubi, under the commentary of verse 33:33 from Umm Salama

(13) Tafsir Ibn Kathir, v3, p485 (Complete version) from Aisha and Umar Ibn

     Abi Salama

(14) Usdul Ghabah, by Ibn al-Athir, v2, p12; v4, p79 narrated from Ibn Abi

     Salama

(15) Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, sec. 1, p221

     from Umm Salama

(16) Tarikh, by al-Khateeb Baghdadi, v10, narrated from Ibn Abi Salama

(17) Tafsir al-Kashshaf, by al-Zamakhshari, v1, p193 narrated from Aisha

(18) Mushkil al-Athar, by al-Tahawi, v1, pp 332-336 (seven traditions)

(19) Dhakha'ir al-Uqba, by Muhibb al-Tabari, pp21-26, from Abu Sa'id Khudri

(20) Majma' al-Zawa'id, by al-Haythami, v9, p166 (by several transmitters)

... and more ...

Here is another authentic variation of "The Tradition of Cloak" which is related to Safiyya who was another wife of the Prophet (PBUH&HF). Ja'far Ibn Abi Talib narrated:

When the Messenger of Allah noticed that a blessing from Allah was to descent, he told Safiyya (one of his wives): "Call for me! Call for me!" Safiyya said: "Call who, O the Messenger of Allah?" He said: "Call for me my Ahlul-Bayt who are Ali, Fatimah, al-Hasan, and al-Husain." Thus we sent for them and they came to him. Then the Prophet (PBUH&HF) spread his cloak over them, and raised his hand (toward sky) saying: "O Allah! These are my family (Aalee), so bless Muhammad and the family (Aal) of Muhammad." And Allah, to whom belong Might and Majesty, revealed: "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you a thorough purification (Quran, the last sentence of Verse 33:33)".

Sunni references:

- al-Mustadrak by al-Hakim, Chapter of "Understanding (the virtues) of

Companions, v3, p148. The author then wrote: "This

tradition is authentic (Sahih) based on the criteria of

the two Shaikhs (al-Bukhari and Muslim)."

- Talkhis of al-Mustadrak, by al-Dhahabi, v3, p148

- Usdul Ghabah, by Ibn al-Athir, v3, p33

 

Although the majority of traditions on this issue show that the last sentence of the verse 33:33 was revealed in the house of Umm Salama (as quoted earlier), the above tradition implies that it might have been revealed in the house of Safiyya. Based on the opinion of the Sunni scholars including Ibn

Hajar, it is quite possible that the verse was revealed more than once. In each occasion, the Prophet repeated his action in front of different wives so that they all realize who his Ahlul-Bayt are.

The testimony of three wives of the Prophet (Aisha, Umm Salama, and Safiyya) leaves us no room but to believe that the Ahlul-Bayt at the time of the Prophet were no more than five individuals: Prophet Muhammad, Lady Fatimah, Imam Ali, al-Hasan, and al-Husain (Peace be upon them all).

The fact that the gender in later part of Verse 33:33 is switched from feminine to masculine, has led the majority of Sunni commentators to believe that the last part was revealed for Imam Ali, Fatimah, al-Hasan and al-Husain, as Ibn Hajar al-Haythami indicated:

Based on the opinion of the majority of (Sunni) commentators, the saying of Allah :"Verily Allah intends to ... (the last sentence of the verse 33:33)" was revealed for Ali, Fatimah, al-Hasan, and al-Husain, because of the usage of masculine gender in the word "Ankum" and after that.

Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p220

Although the Shia have great respect for the highly righteous wives among the wives of the Prophet (PBUH&HF), such as Khadija, Umm Salama, Umm Ayman and ... (may Allah be pleased with them) who closely followed the Prophet and his Ahlul-Bayt before and after the demise of Prophet (PBUH&HF), yet we do not include even those respected individuals into Ahlul-Bayt since the Prophet clearly excluded them according to the authentic Sunni and Shi'i traditions.

Ahlul-Bayt have exceptional virtues that no other pious person  after the Prophet would possess them in the world, which are according to Quran: sinlessness, flawlessness and perfect purity. 

-Reference: Shia Encyclopedia