The Rights of the Aahl-e-Bayt

[LEGALEAGLE]

Now about my Nafs.

Originally Posted by jinnzaman

Why? Why would you move to another country and expect your children to retain your culture? I dont care if my kids don't use Urdu because chances are they aren't ever going back to Pakistan. I don't mind if they learn about their family history and lineage, but only because I find it interesting. My ancestors came from Bukhara and their ancestors came from Egypt and Mongolia. Thats all my kids need to know.

I can barely speak Urdu and I detest everything about Pakistani and Desi culture. I would never raise my children in that crap.

Islam was enough for my forefathers and it will be enough for my children. If a person is a good Muslim, they can marry my non-existent children.

http://www.islamicaweb.com/forums/cu...tml#post223204

And I wasn't the one who invented the term 'truer lineage' to describe Arabs in comparison to other ethnicities.

[TrentReznor858]

Once again I have to ask: What in Allah's name are you going on about LeagleEagle? What is the point of this thread? That people who think they are Sayed are better than others? Sorry I cannot decipher everyones cryptic responses.

[LEGALEAGLE]

Originally Posted by TrentReznor858

Once again I have to ask: What in Allah's name are you going on about LeagleEagle? What is the point of this thread? That people who think they are Sayed are better than others? Sorry I cannot decipher everyones cryptic responses.

The goal of this thread should be evident from it's title.

Chisti believes that people deserve something above and beyond the norm because of their ancestors.

Did you attend a special school ?

[TrentReznor858]

Originally Posted by LEGALEAGLE

The goal of this thread should be evident from it's title.

Chisti believes that people deserve something above and beyond the norm because of their ancestors.

Did you attend a special school ?

Program Information - Gifted & Talented Education (CA Dept of Education)

Anyway, thats what I thought. Chisti must be an afghan; they love to say they are related to the Prophet so they dont have to pray or fast or anything

[LEGALEAGLE]

Originally Posted by TrentReznor858

Program Information - Gifted & Talented Education (CA Dept of Education)

Anyway, thats what I thought. Chisti must be an afghan; they love to say they are related to the Prophet so they dont have to pray or fast or anything

don't miss your brown bus. It's that box like thing with the wheels.

[Rida]

Ĥasan e mujtabā sayyidul as’khiyā
rākib e dosh e ízzat pe lākhoN salām
Ĥasan, the chosen one, the prince of the generous
a billion salawat on him, the rider on the esteemed shoulder
[of RasūlAllāh şallAllāhu álayhi wa sallam]
- Imām Ahmed Razā

Translated from: Tārikh al-Khulafā by Jalāluddīn as-Suyūţī; pg.166-171;Dār al-Márifah, Lebanon, 2000:

Ĥasan ibn Álī ibn Abū Ţālib rađiyallāhu ánhū [May Allāh táālā be pleased with him]: Abū Muĥammad, the grandson of RasūlAllāh şallAllāhu álayhi wa sallam and his perfume; and the last khalifa as mentioned in the ĥadīth.[1]

Ibn Saád reports from Ímrān ibn Sulaymān; said he: ‘Ĥasan and Ĥusayn are two names from paradise; none of the Arabs knew of this name prior to these two in Jahiliyyah.[2]

Ĥasan was born on the 15th of Ramađān, the third year after hijrah. He has narrated ĥadīth from RasūlAllāh şallAllāhu álayhi wa sallam. Áāyishah rađiyallāhu ánhā has narrated from him; also, a multitude from among the tabiúūn [the successors] have narrated from him. Like his own son Ĥasan the Second[3], Abū Ĥawrā’a Rabīáh ibn Sinān, Shaábī, Abū Wāyil and Ibn Sīrīn.

He resembled RasūlAllāh şallAllāhu álayhi wa sallam very much. RasūlAllāh şallAllāhu álayhi wa sallam named him Ĥasan[4]. He sacrificed [two lambs] on his behalf on the seventh day [5] and shaved the newborn’s head. He instructed that the weight of this hair in silver, to be given away as charity. And he is among the five, known as the ‘folk of the cloak’ [6].

Áskarī says: This name [Ĥasan] was not known at all in the pagan times [Jahiliyya].

Mufađđal says: Allāh táālā had concealed the names Ĥasan and Ĥusayn, until the Prophet şallAllāhu álayhi wa sallam named his two [grand] sons with these names.

Bukhāri reports from Anas; said he: ‘No one resembled the Prophet şallAllāhu álayhi wa sallam more than Ĥasan ibn Álī.’

Shaykhayn [7] report from Barā’a; said he: I have seen RasūlAllāh şallAllāhu álayhi wa sallam with Ĥasan upon his shoulder, saying: ‘O Allāh I love him, so [Ye] love him too’ [8]

Bukhāri reports from Abū Bakr, said he: I have seen RasūlAllāh şallAllāhu álayhi wa sallam on the pulpit [minbar] with Ĥasan on his side. He looked at the assembly and Ĥasan alternately, and said: ‘Verily, this son of mine is a great leader[9]. Mayhap that Allāh will unite two groups of Muslims on his account.’

Bukhāri reports from Ibn Úmar, said he: ‘Both [Ĥasan and Ĥusayn] are my two perfumes in this world’.

Tirmidhī and Ĥākim report from Abū Saýīd al-Khudrī, said he: RasūlAllāh şallAllāhu álayhi wa sallam said: ‘Ĥasan and Ĥusayn are the two leaders of young men in paradise’. [10]

Tirmidhi reports from Usāmah ibn Zayd, said he: I once saw Ĥasan and Ĥusayn on the lap of RasūlAllāh şallAllāhu álayhi wa sallam and he said: ‘These two are my children, my grandsons. O Allāh I love them; [You] love them too. And love all those who love them’.

It is reported from Anas, said he: RasūlAllāh şallAllāhu álayhi wa sallam was asked, which member[s] of his family were his favorite; he replied: ‘Ĥasan and Ĥusayn’.

Ĥākim reports from Ibn Ábbās, that RasūlAllāh şallAllāhu álayhi wa sallam was once carrying Ĥasan on his shoulders. A man met him on the way and said: ‘What a magnificent mount[11] that you ride, young man.’ RasūlAllāh şallAllāhu álayhi wa sallam replied, ‘And what a magnificient rider is he!’

Ibn Saád reports from Ábdullāh ibn Zubayr, said he: Ĥasan ibn Álī resembled RasūlAllāh şallAllāhu álayhi wa sallam the most in his family and was the dearest to him. I have seen him [Ĥasan] ride upon RasulAllah’s neck şallAllāhu álayhi wa sallam – or he said back – when he was in prostration[12] and RasūlAllāh şallAllāhu álayhi wa sallam wouldn’t arise until Ĥasan dismounted himself. I have seen him [RasūlAllāh şallAllāhu álayhi wa sallam] in rukuú [13] when Ĥasan would crawl by his feet. RasūlAllāh şallAllāhu álayhi wa sallam would let him go between his legs to the other side.’

Ibn Saád reports from Abū Salamah ibn Ábd ar-Raĥmān, said he: RasūlAllāh şallAllāhu álayhi wa sallam would put out his [blessed] tongue to Ĥasan ibn Álī; the little child would cheer up, on seeing the redness of his tongue.

Ĥākim reports from Zuhayr ibn al-Arqam, said he: Ĥasan ibn Álī stood up to speak; a man from the Azd tribe stood up and said: ‘ I bear witness that I have seen RasūlAllāh şallAllāhu álayhi wa sallam holding him [Ĥasan] in his arms and say: ‘Whoever loves me, loves him; those present should convey this to those who aren’t.’ If it was not for the love and honor of RasūlAllāh şallAllāhu álayhi wa sallam, I would not have narrated this to anyone.’

continued below...

[Rida]

Ĥasan rađiyallāhu ánhū was a man of many qualities; he was a leader of men, forbearing and patient, a man of dignity and sobriety, staid and demure; and very generous. He disliked war and fighting. He married many times. He would give away a hundred thousand [as a present or charity] without giving it a thought.

Ĥākim reports from Ábdullāh ibn Úbayd ibn Úmayr, said he: ‘Ĥasan went on Ĥajj twenty-five times on foot, even though very fine camels were driven alongside.’

Ibn Saád reports from Úmayr ibn Iş-ĥāq, said he: ‘Never has anyone spoken, whose speech has left me wanting [that i wished his speech to never end] other than Ĥasan ibn Álī. I have never heard harsh speech [kalimata fuĥshin] from him except once. Ámr ibn Úthmān and Ĥasan had a disagreement over a piece of land. Ĥasan proposed something which Ámr did not accept. Ĥasan said: ‘He hath not with us, except what he loathes’ [14]. These were the harshest words i have heard coming from him.’

Ibn Saád reports from Ámr ibn Iş-ĥāq, said he: Marwān was appointed as our governor. Every Friday, he would swear at Álī on the pulpit. Ĥasan would hear him but wouldn’t say a word. Marwān [out of frustration] sent a man to him with a message ‘ Álī is such and such and such..and you are so and so and so...[15] and you are like a mule [16] when it is asked, ‘Who is your father’, replies: ‘My mother is a horse’.[17] Ĥasan said to the man: ‘Go back and tell him [Marwān], by Allāh, i cannot erase that which you have said by swearing back at you. However, we shall be presented to Allāh at an appointed time. If you are saying the truth, then may Allāh reward you for saying the truth. And if you are lying, then [fear] Allāh, for He has a painful torment [for the transgressors]. [18]

Ibn Saád reports from Ash’áth ibn Suwār from somebody else [21], who said: A man came in and sat with Ĥasan. Ĥasan said: ‘You have come, when we were about to leave. Will you [please] permit us to leave?’ [22]

Ibn Saád reports from Álī ibn Zayd ibn Jadáān, said he: Ĥasan would give [charity] from his wealth twice [23]

Ibn Saád reports from Ábdullāh ibn Ĥasan, said he: ‘Ĥasan married many women. Not many women dwelt with him for long. Yet, none of the women he married [and divorced] loved him any less.’

Ibn Ásākir reports from Juwayriyyah ibn Asmā’a, said he: When Ĥasan died, Marwān sobbed at his funeral. Ĥusayn said: ‘Now, you cry? Weren’t you impudent when he was alive?’ Marwān replied: ‘I used to do all that I did, to a man who was more forbearing than this..’ and he pointed towards the mountain.

Ibn Ásākir reports from Mubarrad, said he: Someone said to Ĥasan, ‘Abū Dharr[25] used to say: I desire poverty instead of wealth; being sick is better than being healthy’. Imām Ĥasan replied: ‘May Allāh have mercy on Abū Dharr;[26] as for myself, i say: He who trusts in that which Allāh has chosen for him, shall not seek a state different from what Allāh has ordained.’ [27]. This is an example of extreme submission to Allah’s Will and Command.

Ĥasan rađiyallāhu ánhū became the caliph after his father was martyred, by the allegiance [28] of the Kūfans. He remained such for six months and a few more days. Muáāwiyah opposed him – and everything happens as Allāh wishes – and sought to fight him. Ĥasan sent an envoy seeking peace, and wished to renounce the post in favor of Muáāwiyah, if he agreed to certain conditions:

-That Ĥasan shall be the caliph after Muáāwiyah.

-The status of the people from Madīnah, Ĥijāz and Írāq shall be restored as it was in the days of his father [29].

-And that Muáāwiyah shall repay all of Ĥasan’s loans.

Muáāwiyah accepted these and thus the prophecy[30] of RasūlAllāh şallAllāhu álayhi wa sallam came to pass. He şallAllāhu álayhi wa sallam has said: ‘Allāh shall unite two great groups of Muslims on his [Ĥasan’s] account’.

Bulqīni [31] used this event as a proof for the ruling that it is permissible to resign from authority.

Imām Ĥasan’s renunciation was in the year 41 AH, in the month of Rabiý al-Awwal; there are also reports that it was in Rabiý al-Ākhir or Jumada al-Ūlā.

One of Imām Ĥasan’s companions [distressed by his abdication] said to him: ‘You are a disgrace to believers’. And he said: ‘To be a disgrace, is better than falling from grace’ [32]

A man said to him: ‘Peace be upon you, the cause of humiliation of Muslims’. He replied: ‘I did not cause their humiliation; yes, i did not like to slaughter them to remain in power’. [33]

After this, Ĥasan left Kūfah and retired to Madīnah.

Ĥākim reports from Jubayr ibn Nufayr, said he: I said to Ĥasan, ‘people say that you desire the caliphate.’ He replied: ‘I had Arab warriors at my command to fight whom I did and befriend those I wished; but I renounced war, seeking to please Allāh and to avert spilling the blood of the followers of Muĥammad şallAllāhu álayhi wa sallam just for the sake of power.’

Imām Ĥasan rađiyallāhu ánhū died in Madinah after he was poisoned. [It is said that] Jádah bint al-Asháth ibn Qays poisoned him conspiring with Yazīd ibn Muáāwiyah when he [Yazīd] promised to marry her. After Imām Ĥasan’s death, she sent for Yazīd who snubbed her saying: ‘We didn’t wish you for Ĥasan; would we want you for our own self?’[34]

Imām Ĥasan died in the year 49 AH. It is said that he died on the 5th of Rabiý al-Awwal, 50 AH. It is also said that it was in 51 AH.

His brother [35] entreated him to name the poisoner; Imām Ĥasan declined and said: ‘If it is the one I suspect, Allāh shall take that person into account. If not, I do not wish that an innocent is killed on my account’.

Ibn Saád reports from Ímrān ibn Ábdullāh ibn Ţalĥah, said he: Ĥasan saw in his dream as if ‘Qul huwa Allāhu Aĥad’ was written between his eyes. When this dream was related to Saýīd ibn al-Musayyib, he interpreted: ‘If this dream is true, then his death is very near’. He lived for only a few days after this event.

Bayhaqī and Ibn Ásākir report from Ibn al-Mundhir Hishām ibn Muĥammad [who reports] from his father: Once hardship befell Ĥasan ibn Álī. His annual pension was a hundred thousand. Muáāwiyah delayed the pension and this caused Ĥasan intense privation. Ĥasan says:

‘I sought to write to Muáāwiyah describing him my state. Somehow, I restrained myself and put it off for later. I saw RasūlAllāh şallAllāhu álayhi wa sallam in my dream and he asked: ‘How are you Ĥasan?’ I replied, ‘Grandfather, I am fine’.

I then complained to him of harsh times and indigence. He asked, ‘Did you seek to write to someone like yourself, complaining of adversity?’ I said, ‘Yes, yā RasūlAllāh şallAllāhu álayhi wa sallam. What else can I do?’ RasulAllāh şallAllāhu álayhi wa sallam said, recite this duáā instead: ‘O Allāh put in my heart, that I hope from Thee Alone. And I hope not from any other except Thee. So much that I seek not [anything] from anyone other than Thyself. O Allāh [I seek Thee] that which I cannot attain by my strength [alone], neither do my deeds deserve to be rewarded, and that which does not exhaust my craving, and that which I cannot achieve by mere asking, and that which I cannot name it, bring it upon my tongue. Give me that, which Thou hath bestowed upon those past and those who came after. O Allāh give me the privilege of attaining Thy Grace.’ [36]

Ĥasan says: ‘It was about a week since I began beseeching in these words and Muáāwiyah sent me a million and a half [37]. I said, ‘Praise be to Him, who does not forget’. Presently, I saw RasūlAllāh şallAllāhu álayhi wa sallam in my dream. He asked: ‘How are you Ĥasan?’ I replied: ‘I am fine, O RasūlAllāh şallAllāhu álayhi wa sallam’ and narrated the story to him. He şallAllāhu álayhi wa sallam said: ‘My son, thus it happens to those who hope from the Creator Alone, and nothing from the creation’

It is in Aţ-Ţuyūrāt from Sulaym ibn Ýīsā, the Qāri of Kūfans: When Ĥasan was about to die, he was anxious and anguished. Ĥusayn said: ‘Brother, why are you anxious? You retire towards RasūlAllāh şallAllāhu álayhi wa sallam and Álī, them being your fathers; towards Khadījah and Fāţimah, your mothers; Qāsim and Ţāhir, your [maternal] uncles; Ĥamzah and Jáfar, your [paternal] uncles. He replied: ‘Nay my brother! I am [anxious] since I enter a place, which I have seen not before; and I see [before me] a people, I have seen not before.’

Ibn Ábd al-Barr says: When Ĥasan was about to die, he said to his brother: “My dear brother, your father would have inherited the noble title [Khilāfah], but Allāh made Abū Bakr to inherit it instead. And then it passed to Úmar. There was no doubt that he would inherit [now] when the council met; but it passed to Úthmān. Only thereafter did Álī inherit that post. But then, he [also] inherited hostility and war; by Allāh, in my estimation, prophethood and caliphate shall not unite in our family [38]. I do not know what kind of fools in Kūfah I leave behind for you; [beware] that you may not be deceived and go out for their word [and put yourself in peril]. [39] I have asked, Sayyidah Áāyishah rađiyallāhu ánhā, that I be buried with RasūlAllāh şallAllāhu álayhi wa sallam. She has agreed to it. After I die, seek her permission [once more]. But I think that these people [the Umawis] shall prevent you from doing so. If they resist, desist.” [40]

When he died, Ĥusayn came to the mother of believers, Áāyishah and sought her permission. She agreed and said: ‘It is an honor’. Marwān objected to it, and Ĥusayn stood his ground with his followers and drawn swords. Abū Hurayrah interfered and [stopped the fight]. Ĥasan was then buried in Baqīý alongside his mother – rađiyallāhu ánhumā.

allahumma salle `ala muhammed wa `ala aale muhammed

[Chisti]

May Allah reward you for this post Rida. I hope you can get something on Imam Husain and his character too

Verily, people like Marwan exist to test the pious and righteous.

[jinnzaman]

Excellent post Rid'a.

It is obligatory to love the Ahl ul Bayt because the Prophet (sallahu alayhi wa sallam) commanded us to. Whoever is the enemy of the Ahl ul Bayt is an enemy of the Prophet (sallahu alayhi wa sallam) and whoever is an enemy of the Prophet (sallahu alayhi wa sallam) is an enemy of Allah (subhana wa ta'ala) and an ally of Iblis (may he be cursed).

[Jaysh]

I am interested in hearing dissenting opinions on this issue. I want to know what Imam al-Baqillani said about this topic. My issue is this: I can understand that we need to respect the Prophet's family, because the Prophet's only request from the people was not that they give him their wealth, or make him a king, or any other such thing...his only request was for us to love his close kin.

My only issue though is, can a descendant who is nine or ten generations removed from a person really be considered close of kin? Where does it change from being about loving and showing respect to the Prophet's close family to creating a line of family royalty?

Again, I am only "wonderfooling" here.....all I am saying is that I am interested in reading the views of such people like Imam al-Baqillani who were fierce egalitarians from what I hear. Again, I am just wonderfooling.

Those people who claim to be descendants of the Prophet [s] certainly don't seem any more pious than the rest of the people...in fact, the behavior of the "Sharifs" and "Hashimites" in the 20th century was not what I would call exemplary. Again, I understand the majority opinion on this topic, but I am interested in hearing dissenting minority opinions.

Wallahu Aalim.

[LEGALEAGLE]

Originally Posted by Jaysh

I am interested in hearing dissenting opinions on this issue. I want to know what Imam al-Baqillani said about this topic. My issue is this: I can understand that we need to respect the Prophet's family, because the Prophet's only request from the people was not that they give him their wealth, or make him a king, or any other such thing...his only request was for us to love his close kin.

My only issue though is, can a descendant who is nine or ten generations removed from a person really be considered close of kin? Where does it change from being about loving and showing respect to the Prophet's close family to creating a line of family royalty?

Again, I am only "wonderfooling" here.....all I am saying is that I am interested in reading the views of such people like Imam al-Baqillani who were fierce egalitarians from what I hear. Again, I am just wonderfooling.

Those people who claim to be descendants of the Prophet [s] certainly don't seem any more pious than the rest of the people...in fact, the behavior of the "Sharifs" and "Hashimites" in the 20th century was not what I would call exemplary. Again, I understand the majority opinion on this topic, but I am interested in hearing dissenting minority opinions.

Wallahu Aalim.

It is one thing to ask people to love your immediate kin it is another to order them to obey them or ALL of your descendants. One is a request, the other hereditary rule which makes a nonsense of claims of equality.

If anyone claims that we are 'ordered' to obey ALL the descendants of the Prophet pbuh then it is impossible to reconcile this with his last sermon because then self-evidently some nations are more equal than others.

Btw Chisti you didn't answer my final point. Are you a man of your word ? If so then why are you still posting ?

[SyedShoaib786]

we are ordered to obey Abu Bakr (ra) and Omar (ra)...were they blood related?...
p.s. jinnzaman

"I can barely speak Urdu and I detest everything about Pakistani and Desi culture. I would never raise my children in that crap.""

easy there bro, you just dissed my whole family...

[Jaysh]

Originally Posted by SyedShoaib786

we are ordered to obey Abu Bakr (ra) and Omar (ra)...were they blood related?...
.

The people obeyed Hadrat Abu Bakr [ra] and Hadrat Umar [ra] because of their piety and good character, not because of their lineage. In fact, both of them prevented their progeny from assuming the Caliphate. We certainly don't love any of their descendants just because they are related to the Shaykhain....rather, we judge them on their piety and good character, like everyone else.

EDIT: Looks like I misunderstood your post, and you might be saying the same thing I am saying. Sorry about that.

Fi Aman Allah

[Chisti]

Salam Jaysh,


I don't think anyone on this thread (including Jinnzaman, Rida, or I) ever said that we must make "royals" and "obey" the Ahl ul Bayt just coz they descend from the Prophet saw. Also, no one is claiming that being a descendant automatically makes you pious.

The only thing that has been said here is that we must love and respect them. So I am surprised that you claimed otherwise. Maybe you were talking about people you may have encountered elsewhere?

As far as sinful people are considered who happen to be descendants as well. Well, for them there is big trouble - according to some scholars of the Ahl-e-Sunnah ... such people will be punished twice. But, regardless of whether they are punished twice or not - the point is that they are not getting any "breaks" and are being punished.

I hope that clarifies any confusion regarding our position - which has been clarified before as well that being the descendant does not make one better than a pious person nor does it grant any rights to Kingship. I hope I do not have to repeat that again.

Now to your question of Imam al-Baqillani and his views... that is a good question. I don't know what his views on this topic are. I am presuming you have some idea?

Forgot to address the "egalitarian" issue ... you said that Imam Baqillani was egalitarian ... I think that word is misused. Islam isn't about equality in the way "egalitarianism" is understood. I mean in Islam we do have a hierarchy based on Taqwa ... the Prophets, then the Sahabas, the awliyas, the Shaheeds etc ... you and I are not equal to them.


We can certainly discuss his views, but I recommend that we do that in another thread since this thread is meant to highlight the pious illustrious descendants of the Prophet saw and not the Kings of Jordan.

Also, wanted to close my post with this for salafi bro/sisters ... Shaykh al-fawzaan says:
"The way of Ahl al-Sunnah wa’l-Jamaa’ah is to love the family (ahl al-bayt) of the Prophet (peace and blessings of Allaah be upon him)
The Naasibis love the Sahaabah but hate the family of the Prophet (peace and blessings of Allaah be upon him), hence they were called Naasibis because they set themselves up (nasb) as enemies of the family of the Prophet (peace and blessings of Allaah be upon him).
The Raafidis [the Shia] are the opposite: they love the Prophet’s family (ahl al-bayt) – or so they claim, but they hate the Sahaabah, whom they curse, denounce as kaafirs and criticize."

Ibn Taymiyya says:
"They (i.e., the Sunnis) love the people of the household of the Messenger of Allaah (peace and blessings of Allaah be upon him); they regard them with love and loyalty, and they heed the command of the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning them… but they reject the way of the Raafidis [the Shia] who hate the Sahaabah and slander them, and they reject the way of the Naasibis who insult Ahl al-Bayt in words and deed…" ... AND
“With regard to Ahl al-Sunnah, they regard as friends all the believers. When they speak it is on the basis of knowledge and fairness, unlike those who are ignorant or follow their whims and desires; they reject the way of both the Raafidis [the Shia] and the Naasibis and they hold all of the early generations in high esteem, and they recognize status and virtue of the Sahaabah and respect the rights of Ahl al-Bayt as prescribed by Allaah…”

[Jaysh]

Wa alaykum as-salam, bro Chisti.

I am familiar with your position on the issue, which is also similar to the position of the Salafis as well as most scholars. I am merely interested in hearing minority opinions.

In regards to loving Ahl al-Bayt, I definitely believe in that. I am just questioning whether or not anyone today can be considered part of Ahl al-Bayt. Anyways, just ignore my post...it just musing, that is all. I have no firm beliefs on this issue, since I have not investigated it.

Fi Aman Allah