Bohlool, an Intelligent and Virtuous Scholar

Bohlool was born in Kufa and his real name is Wahab bin Amr. Haroun Rashid feared for the safety of his Khalifate and kingdom from the 7th Imam Musa Kazim (A.S.); therefore, he tried to destroy the Imam. Haroun thought of a trick by which he could kill the Holy Imam. He put the blame of rebellion upon the Imam and demanded a judicial decree from the pious people of his time--which included Bohlool. Everyone gave the decree except Bohlool, who opposed the decision. He immediately went to the Imam and informed him of the circumstances, and asked for advice and guidance. Then and there the Imam told him to act insanely.

Because of the situation, Bohlool acted insanely by the Imam's order. By doing this, he was saved from Haroun's punishment. Now, without any fear of danger, and in amusing ways, Bohlool protected himself from tyrannies. He insulted the notorious Khalifa and his courtiers just by talking. Nevertheless, people acknowledged his superior wisdom and excellence. Even today many of his stories are narrated in assemblies and teach the listeners valuable lessons.

According to a more popular tradition, some of the Holy Imam's companions and special friends came to him because the Khalifa was angry with them, and asked him for advice. The Imam answered with the sole letter (jim) ; all of them understood that that was it and asked no further questions.

Each person understood the Holy Imam's advice in his own different way. One person took (jim) to mean (jala watan) --exile. Another thought of (jabl) --mountain. Bohlool took it to mean (jinoon) --insanity. This is how all of the Imam's companions were saved from calamity.

Before becoming insane, Bohlool lived a life of influence and power, but after obeying the Imam's order, he turned his face away from the majesty and splendor of the world. In reality, he became crazy over Allah. He dressed in rags, preferred desolate places over Haroun's palaces, lived on a bite of stale bread. He did not accept favors from or depend upon Haroun or those like him. Bohlool considered himself better than the Khalifa and his courtiers because of his way of life.

(A Poem)

Those with kingly temperaments deserve respect from

the chiefs of the kingdom.

This is a ragged king whose slaves are great and powerful

kings like Jamsheed and Khaqan.

Today he overlooked the goodness of this world, tomorrow

he will not even give importance to Paradise.

Don't look scornfully at these beggars with no shoes on their feet!

They are dearer to wisdom than eyes which shed tears from

fear of Allah.

If Adam sold Paradise for two grains of wheat, then truly know

that these people will not buy it for even one grain.

Bohlool was sincerely devoted to Allah; he was an intelligent and virtuous scholar. He was the master of the mind and manners; he spoke with the best of answers ready on his lips; he protected his faith and the Shariah. Bohlool became insane at the Imam's command for the love of Ahlul Bayt, and so he could enforce the rights of which they had been wronged.

There was no other way for Bohlool to protect his life. For example, Haroun told his vizier, Yahya bin Khalid Barmaki, that listening to the words of Imam Jafar Sadiq's student Hisham bin Hikam --who proved Imam Musa Kazim's Imamate-- was more dangerous to him than 100,000 swords. Haroun said, "Even then it amazes me that Hisham is alive and I am in power."

Haroun planned to kill Hisham. Hisham learned of this and fled from Kufa, and hid in a friend's house, but after a short while he died.

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

Guests of Imam-e-Zamana

This is an incident that occurred in the country of Bahrain, where a lot of Shias used to stay. Once a group amongst Shias decided inviting each other to their houses in turn for dinner. From time to time each one from among the group would invite others on a fixed day and would prepare best food to serve his friends.

This good custom made each a guest of the other. In their group, there was a poor man. As the days passed and most of the friends had invited soon it was the turn of this poor man. He had not revealed to his friends that he was poor.

Since most of his friends had arranged for a really good dinner, this man was worried for he did not have means to arrange the similar dinner. He thought over it a lot for ways to acquire it but was unable to meet success. He left his house in deep thought, and began walking. He was so engrossed in his thoughts, that he did not realise that he had left his city far behind, and was now in a desert. He continued walking asking himself 'what will I do, where will I make arrangement from? What will I tell my friends?'

While he was in these thoughts, he met a man. The man began talking to him with a smile on his face. He said to this poor man, "Go to the city, and so and so trader, that the Nazr which he did on behalf of Mohammad bin Hasan should be given to you."

The depressed man could not believe that his difficulty was being solved so easily. He thought for a while that can all this be true?

Then he decided to give it a try. He hurriedly returned to the city and straight to the market and again wondered whether there existed a trader?

He went as per instructed and inquired to a nearby shop whether he knew any trader by this name. The shopkeeper said 'Yes' and pointed out to the trader's shop. The poor man went to the direction and said 'salaam' to the trader on reaching his place. The trader replied to his salaam and very politely asked 'what can I do for you? O good man.'

The poor man was afraid that the trader would laugh at if he told him what he was instructed by that man in the desert. But since he had no option, he gathered his courage and said very softly, 'Mohammad bin Hasan has sent me. He has said that the Nazr which you did for him, should be given to me.'

When the trader heard this, his condition changed completely. He asked the poor man with surprise, 'What did you say? What did you say?'

The poor man could not understand why this trader's condition had changed and why he was behaving strangely. He thought that it was his fault.

Suddenly the trader caught his arm and said, 'could you repeat what you said?'

The poor man repeated again what he had said earlier.

The trader asked, 'Did he himself say this to you?' The man said 'yes'.

The trader asked, 'Do you know him?' The man replied 'no'.

With tears in his eyes the trader said, ‘Don't you know who he was? He was Hazrat Wali-e-Asr, Imam Mahdi (a.s.) (may our lives be sacrificed for him).'

This time the poor man shouted, 'What are you saying? Was he Imame Zamana (a.s.)? How do you know it was Imam?'

The trader said, sometime back I had a wish (Haajat). I did nazr, if Allah fulfils my wish, I would give 12 gold coins in the name of Hazrat Mahdi ( a.s.) and I have not told anyone about this nazr. Now it has been some time since Allah fulfilled my Haajat.

Tears started rolling down from the eyes of the trader. He looked up to the poor man and said, 'Welcome, Welcome you are a special guest.'

Then the poor man thought to himself that if I had paid more attention at that place (desert) I would have understood the whole matter. He had never seen that gentleman before. He had not spoken to anyone about his difficulty. Then how did this gentleman recognize him and how he was aware of his difficulties? The poor man scolded himself and said, 'If only I would have recognized him, in the desert? If only I would have thrown myself at his feet? If only I would have not separated myself from him? If only I would have not made so much haste?'

Then the trader brought 12 gold coins and gave it to the poor man and said, "If you permit me since this my Nazr was accepted due to Imam-e-Zamaana ( a.s.), I would like to keep 6 gold coins with me as Tabarruk. Instead, I will give money equal to that." The poor man agreed. He took the money said Khuda Hafiz to the trader and came back to his house.

Throughout the time in which he was preparing the food for his guest, he remembered the statement which Imam-e-Zamaana (a.t.f.s.) had said,

‘We are not negligent of your affairs nor are we forgetful of your remembrance.'

The guests arrived on the appointed day and all of them knew that they were the guests of Imam-e-Zamaana (a.t.f.s.).

The Gloom of Sins and the Glow of Repentance

Imam Ja'far as-Sadiq (a.s.) was explaining the following verse of the Holy Qur'an:
"Allah is the guardian of those who believe. He brings them out of the darkness into the light."
(Surah Baqarah 2:257)

He said,
"It means Allah takes them away from the darkness of the sins to the light of repentance. Because they were having 'Wilayat' of all the just Imams (all twelve of whom are appointed by Allah). The next portion of the same verse is, "and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness."

The Imam further explained,
"It only means those who followed the light of Islam initially but later started following each an every usurper (leader) not authorised by Allah. They left the light of Islam and entered into the darkness of disbelief (Kufr). Thus Allah ordained upon the disbelievers the fire of Hell.

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

I am Concerned About You Regarding Barzakh

Umar ibne Yazid says that, "I asked Imam Ja'far as-Sadiq (a.s.), "I have heard you saying that all our Shia's will enter Heaven however sinful they may be?" Imam replied,
"By Allah I had truly said, they shall all belong to Heaven."

Then I asked, "May my life be sacrificed upon you, even if their sins are great and in large number?" Imam said,
"All of you (Shias) shall enter Paradise by the intercession of the Holy Prophet (s.a.w.s.) or his successors on the Day of Judgement. But, by Allah I fear for you the Barzakh."

I asked,"What is Barzakh?"

He replied,
"Barzakh is the grave. Its duration commences from the time of death until the Day of Judgement."
(Al Kafi) 

- 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

If They Sever our Legs and Hands, We shall Crawl to the Holy Lands!

Several years ago, I met an Australian man who had converted to Islam (and, specifically, to Shia Islam). He told me that, in 2003, he had been watching the news one evening and was astonished by scenes of two million Iraqis streaming towards the holy city of Karbala, chanting: "Hussein, Hussein." For the first time in three decades, in a globally televised event, the world had caught a glimpse of Shia Iraq from the inside.

With the Sunni Ba'athist regime of Saddam Hussein toppled, Australians, like everyone else, were eager to see how Shia Iraqis would respond to a new era of freedom. "Where is Karbala, and why is everyone heading in its direction?" he recalls asking himself. "Isn't Baghdad the capital of the country? Isn't that where all 'the action' is? Who is this Hussein who motivates these people?”.   They were the first in a long line of questions that eventually led him to relinquish his Roman Catholic faith and instead embrace Shia Islam.

What he witnessed in that single, 60-second television news report was especially moving because the imagery was unlike any he had seen before. There was something intense about the commotion. A fervent sense of connection turned human pilgrims into iron filings, automatically aligning with each other as they drew closer to what could only be described as Karbala's powerful magnetic field. It was more than intriguing; it was astonishing and inspiring.

Long Trek

In 2007, I travelled to Karbala, my own ancestral home, to find out for myself why such scenes are so captivating. What I witnessed proved to me that even the widest-angle camera lens is too narrow to capture the spirit of this tumultuous, annual Shia ritual.  Thousands upon thousands of men, women and children -- but mostly black-veiled women -- filled the eye from one end of the horizon to the other. The crowds were so huge that they caused a blockade for hundreds of miles. I had the privilege of being driven to Karbala in armored vehicles with a police escort throughout the nine-hour journey. But the road was overflowing with pilgrims on foot.

The 425-kilometre distance between the southern port city of Basra and Karbala is a long journey by any measure, and must be unimaginably arduous on foot. It takes pilgrims a full two weeks to complete the walk. Some push their parents in wheelchairs. People of all age groups trudge in the scorching heat of the sun during the day and in the bone-chilling cold at night.  They travel across rough terrain, down uneven roads, through terrorist strongholds and dangerous marshlands. Without even the most basic amenities or any travel gear, the pilgrims carry little besides their burning love for "The Master" -- their Imam, Hussein. Flags and banners remind them, and the world, of the purpose of their journey.  One banner I saw on my journey read:

O self, you are worthless after Hussein.
My life and death are one and the same,
So be it if you call me insane!

The message recalled words said to have been uttered by Abbas, Hussein's half-brother, who was also killed in the Battle of Karbala in 680 A.D. while trying to fetch water for his thirst-stricken nieces and nephews. 

Hussein, grandson of the Prophet Muhammad, is adored by all Shias. Millions of Sunnis also revere him, as Sayyid ash Shuhada, the "prince of martyrs". He was killed in Karbala on Ashura, the tenth day of the Islamic month of Muharram, having refused to pledge allegiance to the corrupt and tyrannical Ummayad caliph, Yazid.

He and his family and friends were isolated in the desert, starved of food and water and then beheaded. Their bodies were mutilated. In the words of the English historian Edward Gibbon: "In a distant age and climate, the tragic scene of the death of Hussein will awaken the sympathy of the coldest reader."  Shias have since mourned the death of Hussein each year, in particular on the days of Ashura and Arba'een. The latter is the Shia holy day of religious observation that occurs 40 days after the day of Ashura. Forty days is the usual length of mourning in many Muslim (and Middle Eastern) cultures. This year, Arba'een falls on Friday 5 February.

Care and Devotion

The horrific bomb blasts of late January and early February in Baghdad and Karbala, which killed dozens and wounded hundreds, illustrate the dangers facing Shias living in Iraq, and the insecurity that continues to plague parts of the country after the war. So it is striking to see so many people -- young and old, Iraqis and foreigners -- making the dangerous journey to Karbala.  And it is far from easy to understand what inspires these people. On my own trip, I saw a woman carrying two children in her arms, old men in wheelchairs, a man on crutches, a blind boy holding a walking stick.  I met a 46-year-old man who had travelled all the way from Basra with his disabled son. The 12-year-old had cerebral palsy and could not walk unassisted. For most of the trip, the father put the boy's feet on top of his own and held him by the armpits as they walked. It is the kind of story out of which Oscar-winning films are made, but no Hollywood director or screenwriter dares venture into Iraq these days.

One image that never failed to grab my attention was the sight of thousands of tents, with makeshift kitchens and medical clinics set up by the local villagers who live around the pilgrims' path. The tents (called mawkeb, or "caravan") are the only places where pilgrims can find a space to rest from the exhausting journey.  More surprising were the people asking pilgrims to join them for food and drink. They intercept the pilgrims' paths to invite them, plead with them and eventually prevail on them to take a short break by the side of the road, without asking for payment. They would say: "Please honour us with your presence. Our masters, bless us by accepting our offerings."

Entire towns in Iraq seemed to shut down as millions converged on the holy city. One local tribal leader -- who, in keeping with Iraqi tribal traditions, bows to no one and is treated by his followers as a king -- was standing on the road, calling out through a loudspeaker: "Welcome, o pilgrims of Hussein. I'll kiss the soles of your shoes. May I be sacrificed for you!"

Sacrifice for Truth

Just looking at the crowds leaves you breathless. What adds to the peculiarity of the phenomenon is that, as the security conditions get worse, even more people are motivated, it seems, to challenge the terrorist threats and march in defiance to Karbala.  When, days before Arba'een, a female suicide bomber blew herself up after inviting pilgrims to eat in her tent in Alexandria, 45 kilometres south of Baghdad, the crowds turned out in even greater numbers. They chanted in unison:

If they sever our legs and hands,
We shall crawl to the Holy Lands.

And it is not just peasants who take part in this multimillion-man march. There are doctors, engineers, teachers, academics, as well as wealthy entrepreneurs and leading politicians, all of whom participate in what is today one of the biggest annual mass demonstrations in the world. They journey from all over the globe -- Iran, India, Pakistan, Britain, Canada, the United States.  This year, the total number of pilgrims visiting Karbala for Arba'een is officially estimated to have reached ten million. Some say that as security improves in Iraq the figure may one day top 20 million.

Seeing the crowds and joining the procession of pilgrims, I was reminded of the questions that my Australian friend had asked himself when he witnessed the Arba'een procession of 2003: "Who is Hussein? And how does he continue to inspire so many people, over 13 centuries after his martyrdom?"  For Shias, Hussein is the ultimate moral exemplar: a man who refused to bow in the face of tyranny and despotism. Shias see his martyrdom as the greatest victory of good over evil, right over wrong, truth over falsehood. In the words of the Urdu poet Muhammad Iqbal: "Imam Hussein uprooted despotism for ever till the Day of Resurrection. He watered the dry garden of freedom with the surging wave of his blood, and indeed he awakened the sleeping Muslim nation . . . Hussein weltered in blood and dust for the sake of truth."

Holy of Holies

But why would all these people walk for hundreds of miles to remember a painful event that took place over 13 centuries ago? Visitors to the shrine of Hussein and his brother Abbas in Karbala are not driven by emotion alone. They cry because they make a conscious decision to be reminded of the atrocious nature of the loss and, in doing so, they reaffirm their pledge to everything that is virtuous and holy.  The first thing that pilgrims do on facing his shrine is recite the Ziyara, a sacred text addressing Hussein with due respect for his status, position and lineage. In it, the Shia imams who followed him after the massacre in Karbala instruct their followers to begin the address by calling Hussein the "inheritor" and "heir" of Adam, Noah, Abraham, Moses and Jesus.

There is something profound in making this proclamation. It shows that Hussein's message of truth and freedom is viewed as an inseparable extension of that list of divinely appointed prophets.  Pilgrims go to Karbala not to admire its physical beauty, or to shop, or to be entertained, or to visit ancient historical sites. They go there to cry. They go to mourn. They go to join the angels in their grief. They enter the sacred shrine weeping and lamenting.

It is as though every person has established a personal relationship with the Imam. They talk to him and call out his name; they grip the cage surrounding his tomb; they kiss the floor leading into the shrine; they touch its walls and doors in the way one touches the face of a long-lost friend. It is a picturesque vista, on epic proportions. What motivates these people is something that requires an understanding of the character and status of Imam Hussein and the spiritual relationship that Shias, and in particular Shia Iraqis, have developed with his living legend.

"Who is this Hussein"? For millions of Shia pilgrims, questions this profound, which can cause a man to relinquish his religion for another, can be answered only when you have marched to the shrine of Hussein for 14 days on foot. The verses of a Shia friend of mine sum it up:

The closer I get and when you I'll be seeing,
My emotions take control, with love I begin to shake.
I look at you now and my life has new meaning.
From you some painful beauty with me I must take.

O Karbala, I feel what you're feeling,
O land of loving sorrow, O land of heartbreak,
O land where my leader does rest,
Welcome me as a pilgrim, please make me your guest.

By Sayed Mahdi Al-Modaressi (A  Shia cleric and chief executive of Ahlulbayt Television Network)

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