The Rights of the Aahl-e-Bayt

[Chisti]

Many Sunnis do not understand the significance of the Ahl-e-Bayt, at least that has been my experience with most people. Many times Sunnis believe that the members of the Ahl-e-Bayt are the Imams of the Shias and that is all they know about them.

So when I came across Imam Abdullah ibn Alawi al Haddad's chapter on the Ahl-e-Bayt from the book: Knowledge and Wisdom, I thought of posting at least some of it here on Islamica. InshAllah, people will benefit from Imam al Haddad's writings on this forum as I have.

NOTE: I am paraphrasing. His words will be quoted since the text is so long.

"No person of consequence should respect or praise an ignorant man, even if he is of noble birth and virtuous ancestry." Because this would have an "adverse effect on him (religiously speaking)". The one who praises an ignorant man with a noble lineage will be doing a wrong to this person and may "deserve the wrath of God, His Messenger, and those pure ancestors to whom this ignorant man is related"

Messenger of God (saw) said "Oh Fatima, daughter of Muhammed! I will avail you nothing against God!"

Imam al-Haddad further mentions that the harm of praising such a man due to his nobility is so great that he mentions a hadeeth where a man extolled another in the presence of Rasul Allah (Saw) and was told "Woe to you! you have cut your brother's throat; were he to hear this he would never succeed!"

And the Prophet saw said "It is better for one of you to chase his brother with a sharp knife than to extol him in his presence"

Then Imam Al Haddad states that while praise harms an ignorant man, it does not harm the "scholar endowed with discenrment and knowledge of his Lord and himself"
Imam Haddad mentions that praising good and knowledgable people has the opposite affect on them. Then he mentions the saying of the Prophet saw :"When the believer is praised, faith blossoms in his heart"

Then Imam Al Haddad mentions that being from the Ahl-e-Bayt will not help one if they commit sins. He then mentions that instead the Ahl-e-Bayt will be rewarded doubly for their good deeds, and also punished for their bad deeds doubly. He then quotes the Quran:
"Oh wives of the Prophet! Whoever of you commits eveident depravity, the punishment for her will be doubled"
Imam Al Haddad then mentions that the wives of the Prophet (Saw) are also of his HOuse/Ahl-e-Bayt.

After making it clear that being from the Ahl-e-Bayt does not automatically give one a free pass to do whatever they wish to do and enter heaven. Instead, one must strive like everyone else to achieve taqwa.
Imam Al-Haddad then states:
"However, those who belong to the House of the Prophet saw, are nevertheless noble,and he takes particularly good care of them. He has repeatedly exhorted his nation to look after them and encouraged people to love and befriend them." Imam al Haddad quotes the Quran "I ask for no reward from you save love for kinsfolk"

Then he says that those who follow the footsteps of their pure ancestors and keep to their ways are leaders. People should be guided by their light. Imama al Haddad then gives the examples of Ali r.a., Hamza r.a., Hasan and Husain r.a., Ibn Abbas r.a., "Imam" Zain Al Abidinr.a., Imam Al Baqir r.a., Imam Jafar as Sadiq r.a. etc
NOTE: I quoted the word IMAM because I have heard some Sunnis say that we should not call them Imam - it is a Shia thing. I don't know why they say that, but it is clear that Imam al Haddad uses this term for them.


Now Imam al Haddad discusses how we should deal with the ahl-e-bayt descendants who do NOT follow their footsteps. He says "should still be respected and revered because of their relation to the Messenger" saw. "But those who are qualified should never neglect to give good counsel and exhort them to follow their ancestors in knowledge, good works, correct attributes, and satisfactory conduct. They must be told that of all people, they should be particularly virtous and that lineage on its own can be of no benefit in the absence of taqwa [fear of God] and in the presence of eagerness for the world and neglect of obedience, thus allowing oneself to be sullied with transgression"

He quotes a poem "By your life! A man is but his religion's son, so never neglect taqwa to depend no lineage, For Islam exalted Salman al Farisi and abased the noble Abu Lahab."

He then mentions that the same teachings apply to the descendants of saintly people.

Finally, Imam al Haddad says "In either case, they should be given a certain amount of respect for their ancestors' sakes. Why should they not, when God the Exalted said what He did about the two boys and the wall, And underneath it was a treasure belonging to them, and their father had been virtuous (Quran 18:82)? It is said that this refers to their seventh ancestor on their mother's side. For his sake they were protected in their world affairs. let alone those of the Hereafter."

[jinnzaman]

Awesome thread. May Allah (subhana wa ta'ala) reward you. Ameen.

[ShahRukh]

As the saying goes....blood is thicker than water.


Unfortunately there are muslims who'll never respect the descendants of ahlul bayt no matter how virtous they maybe.

[Chisti]

I am thinking of using this thread now to further discuss the pious members of the Ahl-e-Bayt from a Sunni perspective. So inshAllah those looking for a Sunni view on these matters online may find this useful.

I will use the book Kashf ul Mahjub, Unveiling the Veiled, by Syed Ali Hujweri, himself a pious and accomplished descendant of the Prophet saw. Imam Zainal Abidin was the son of Imam Husein and the only son who survived him. He lived in Medina all his life away from politics. He taught hundreds of people and was known for his piety. I am not sure but I have heard that he was also barred from teaching people of Medina, so that he bought slaves just so that he could teach them and set them free.

He writes about Imam Zainal Abidin:

Abul Hasan Ali Zainal Abidin

He starts with saying that Imam Zainal Abidin was the "best and greatest devotee of his time. He is famous for unveiling the mysteries and secrets of the Sufi path."

Imam Zainal Abidin was the only male left alive at the event of Karbala because at that point he was extremely sick and could not take part in the battle. When he was brought to Damascus to Yazid's palace on a camels back he was asked "How are you O descendant of the Prophet?" He said "Our condition is like that of Prophet Musa in the hands of the Pharaoh who killed all the males and let the females live, so that we cannot tell the day from the night." "What he meant was that they were the people called ahl-e-bala (bearer of hardships) who were obliged to God for fortunes and exercised patience in adversities.

Next Ali Hujweri describes what happened when the Ummayad emperor, Hisham bin Abdul Malik, arrived in Makkah for Hajj. While doing is tawaf he wanted to go kiss the Holy stone, but was unable to reach it. "Then came Imam Zainal Abidin with his face shining like the moon, his cheeks glowing with light and his garments fragrant with perfume, and started going round the Kaba. When he moved towards the Holy Stone to kiss it, the whole crowd vanished to make room for him andhe kissed the stone with perfect ease. One of his friends asked the emperor, "Who is that person who commands so much respect among the people?" "I do not know," said he out of jealousy, although he knew who he was. This provoked the anger of the poet Marruq who overheard the conversation. He came forward and said, "I know who that personage is, listen to what I say about him and his family." He then started pouring forth the following eulogy to the utter amazement of the crowd and the Emperor:

He's the man whose feet,
The lands of Arabia know well.
He's the man whose face
Makkah and Kabah aspire to see
He's the man dearest to Zahra (NOTE: This is my note here, he means Fatima r.a.)
He's the man whose grandfather the Prophet is
Whose face is the candle of night
Like the sun which tears darkness
His granduer men could bear not
His smile would give bliss to all
His position none could reach
His dignity none could covet
Best among Prophets and all men
Is his grandfather thou knoweth not?
Holy Stone which emperors miss,
His hand Kabah covet to kiss"

Syed Ali Hujweri then mentions that this infuriated the King who flung Marzuq in prison in Asfan midway between Makkah and Medina. Imam Zainal Abidin feeling sorry for him, sent him 12,000 dinars as a gift and said he was sorry he could not afford more. Marzuq refused the money saying "I have amassed enough wealth by falsely eulogising kings and nobles, and sinned. What I have said in your praise is the result of love which I bear for God and for the sons of the Prophet, so that the Almighty may be pleased, and forgive me." But the Imam sent the money back to him saying, "If you love us, do not force me to take back what I have once parted with." Marzuq accepted the gift."

[Rida]

Imam zain al abideen's (ra) respect for the khulfaa

Once some people from Iraq, came to visit Imam Zainul Abideen (radi Allahu anhu). During their visit, they began to say disrespectful words concerning Hazrat Abu Bakr, Hazrat Umar and Hazrat Uthman (ridwaanullahi ta'aal alaihim ajmaeen). When they had completed saying what they wished to, He said, Tell me, are you from amongst the first Muhajireen, concerning whom Almighty Allah says, >Those who were driven out from their homes and their possessions seeking the grace of Allah and His Pleasure, and helping Allah and His Messenger. They are the truthful.[Surah Hashr verse 8].

They replied in the negative, by saying that the verse did not refer to them. Hazrat Imam Zainul Abideen (radi Allahu anhu) then asked if they were from amongst the Ansaar, concerning whom Almighty Allah says in the Quran, And those who had established their homes in this city, with faith, from inception, They, (who) show love to those, who migrated towards them, and who find no need in their hearts, for that which has been left, and they give preference to them over their lives, even though they are in great need.[Surah Hashr verse 9].


Again, they answered in the negative. He then said, I swear, that you are not even worthy of this verse of the Quran wherein Allah says, And those who came after them say, O Allah! Pardon us and our brothers, who brought faith before us, And keep not in our hearts hostility towards those with Imaan. O Our Lord, Verily you are most Compassionate, Most Merciful.[Surah Hashr]


After saying this, he asked them to leave his presence. In other words, he showed them that they were not from amongst the Muhajireen, or the Ansaar, or even from amongst the believers. He therefore shunned them for being disrespectful to the Khulafa-e-Thalaasa.


Scholars Praise of the Imam (ra)

Abu Haazim says, I have not seen any Jurist more exalted than him.

Zahbi and Ainiyah have said, We have not seen any Quraish more exalted than him.

Imam Maalik (radi Allahu anhu) says, He is from the Men of Excellence

Imam Suyuti (ra) : Imam Zainul Abideen (radi Allahu anhu) was always prepared to sacrifice everything he had for Islam. He sacrificed all his wealth twice for Islam. He was a very generous person. He used to discreetly send money to the poor people living in Madinah and none of them knew that the money was coming from him. The only time this became known to them, was after his wisaal. [Tareekhul Khulafa]

He was a person with great patience. After the Battle of Karbala, he was marched to Damascus in chains and in the time of Abdul Malik bin Marwaan, he was arrested and chained. He was then forced to walk from Madinah to Syria in chains. With all this, he never complained or said one word about his condition in the Court of Allah. He instead remained patient and made Shukr (thanked Allah) on every step. Imam Zainul Abideen's (radi Allahu anhu) most loyal student Sayyiduna Imam Zuhri (radi Allahu anhu) could not bear to see the Imam in this condition, so he went to Abdul Malik bin Marwaan, and had the great Imam released. He then took him back to Madinatul munawwarah with great respect.

Allahumma salle `ala sayyidina muhammed wa alaa aale sayyidna muhammed

[LEGALEAGLE]

Originally Posted by Chisti

Now Imam al Haddad

He quotes a poem "By your life! A man is but his religion's son, so never neglect taqwa to depend no lineage, For Islam exalted Salman al Farisi and abased the noble Abu Lahab."

That would depend upon whether you accept the claim that Abu Lahab was ever noble...

He then mentions that the same teachings apply to the descendants of saintly people.

Finally, Imam al Haddad says "In either case, they should be given a certain amount of respect for their ancestors' sakes. Why should they not, when God the Exalted said what He did about the two boys and the wall, And underneath it was a treasure belonging to them, and their father had been virtuous (Quran 18:82)? It is said that this refers to their seventh ancestor on their mother's side. For his sake they were protected in their world affairs. let alone those of the Hereafter."

An alternative explanation could be that Allah swt meant the wealth had been earned in a halal way and therefore it was right that they should inherit it..

Have you followed through the implications of what you're saying ?!

[Chisti]

Originally Posted by LEGALEAGLE

That would depend upon whether you accept the claim that Abu Lahab was ever noble...



An alternative explanation could be that Allah swt meant the wealth had been earned in a halal way and therefore it was right that they should inherit it..

Have you followed through the implications of what you're saying ?!

I can give you the benefit of doubt regarding your first question - whether Abu Lahab was ever noble ... Abu Lahab himself is not noble in any way or shape, it is his lineage and the family he belonged to - the Banu Hashim that was noble and that is what the poet had meant. That lineage does not make you noble.

Regarding your second comment. I pity you. Do you hate anyone who loves the Ahl-e-Bayt or what? I certainly hope not.

Read the ayat again, oh great scholar - "And underneath it was a treasure belonging to them, and their father had been virtuous" ... it says "and their father had been virtuous" ... why would Allah swt mention their father when He (Swt) was concerned only with the halal wealth ... Obviously the wealth was halal because this virtuous man would not earn haram wealth!

So stop coming up with your alternate explanations because they suit your agenda.
Go ask any scholar about the meaning of this verse ...

Finally, have you really followed through the implications of what the Quran is saying?!

[rahat]

There is a large discrepancy between posts 4 and 5.

The "King"/"Emperor" (i.e. Caliph) was so upset at the praise of Imam Zainul Abideen that he imprisoned some innocent poet.

Post 5 indicates some sort of loving relationship, at least in the title, although it later was in reference to something else.

-
rahat

[sally]

Best thread ever. Makes me happy

[Rida]

Originally Posted by rahat

Post 5 indicates some sort of loving relationship, at least in the title, although it later was in reference to something else.
rahat

The post was obviously referring to the rashidun caliphs (ra).


----

Ihyaa il Mayyit bi Fadhail-e-Ahle Bayt
by Imam Suyuti (ra)

In the name of Allah the Beneficent the Merciful

Praise be to Allah and benediction upon those purified personalities who were the chosen ones from all of humanity- Muhammad and Aale Muhammad. This is a collection of sixty traditions and I have given it the title “Ihyaail Mayyit be Fadhail-e-Ahle Bayt” (Excellences of Ahle Bayt (Ridhwaan Allah ta ‘ala alaihim ajma’een) that bring the dead back to life).

By this endeavour the writer’s aim is to awaken the people from their slumber like the revivification of a dry tree. So that, the excellences of Aale Muhammad inculcates in the people love for these noble personages and by following their example they may achieve success in this world as well as the hereafter.

Tradition No. 1

It is recorded in the Sunan of Saeed Ibn Mansoor from Saeed ibne Jubair that, the people whose love has been made obligatory in the Quranic ayat, “Say I do not ask for any recompense for this except the love of my nearest relatives”; are the nearest of the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.).

Tradition No. 2

It has been recorded in the commentaries of Ibne Mundhir, Ibne Ibi Hatim and Ibne Murduwya; and also in the Mojamul Kabir of Tibrani that Ibne Abbas said: “When the verse, ‘Say I do not ask for any recompense for this except the love of my nearest relatives’ was revealed, I asked, ‘O Messenger of Allah who are your nearest relatives whose love is obligatory for us’? The Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) replied, “Ali, Fatimah, and their two sons.”

Tradition No. 3

Ibn Abi Hatim narrates from Ibne Abbas regarding the ayat of Quran: “…and whoever earns good,”
Ibne Abbas said that it refers to those who love Aale Muhammad.”
And it is narrated from Imam Hasan (Karam Allahu wajhahu) that he said, “earning of good is loving us Ahle Bayt (Ridhwaan Allahu ta ‘ala alaihim ajma’een).”
It is the honour achieved only through the love and attachment of the Ahle Bayt (Ridhwaan Allahu ta’ala alaihim ajma’een)

Tradition No. 4

Ahmed, Tirmizi, Sehah, Nasai and Hakim have all narrated through Matlab bin Rabi that the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “By Allah! Faith cannot enter the heart of anyone if he does not love my nearest relatives for the sake of Allah and for the sake of the nearest relatives.”

Tradition No. 5

Muslim, Tirmizi and Nasai have recorded from Zaid bin Arqam that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “Fear Allah! Beware that you do not distance yourself from my Ahle Bayt.” The same tradition is recorded in Sahih Muslim in the chapter of the excellences of Ali Ibne Abi Talib (Karam Allahu wajhahu). The Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) has repeated the words “Fear Allah” thrice.

Tradition No. 6

Tirmizi, Husna and Al-Hakim record from Zaid bin Arqam that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “I am leaving amongst you those things that if you remain attached to them you will not deviate after me. (they are) The book of Allah and my Progeny, my Ahle Bayt. They will not separate till they reach me at the pool. So be careful how you behave with them (after me).

Tradition 7

Abd bin Hameed has mentioned in his Musnad that Zaid ibne Thabit reported from the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.): “I leave amongst you those things that if you remain attached with them you will not deviate after me. (They are) the Book of Allah and my Progeny, my Ahle Bayt. They will not separate till they meet me at the Haudh (of Kauthar).

Tradition 8

Ahmad and Abu Yaala relate from Abu Saeed Khudri that the Prophet of Allah remarked: “In the near future I would be summoned by Allah and I would respond. I leave amongst you two weighty things, The Book of Allah and my Progeny, my Ahle Bayt. The All-Aware and the Kind Allah has informed me that these two will not separate till they reach me at the Haudh (Cistern of Kauthar). So take care as to how you behave with them.

Tradition 9

Bukhari has narrated from Abu Bakr that he said: “Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) should be considered to belong to his Ahle Bayt (Ridhwaan Allahu ta’ala alaihim ajma’een).”

Tradition 10

Tibrani and Hakim have reported through Ibne Abbas that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “O sons of Abdul Muttalib. I pray to Allah that He maintains and establishes three things among you; that is your ignorant may acquire knowledge, your misguided ones receive guidance and may you be bestowed, generosity, helpfulness and mercy. One who prays and fasts all his life and dies between Rukn and Maqam, but harbours malice against the Ahle Bayt of Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) will be made to enter (Hell) Fire.”

Tradition 11

Ibne Hayyan records in his Sahih and Hakim has also quoted Abu Saeed that the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) said: “By the one who controls my life! Whoever hates us, Ahle Bayt (Ridhwaan Allahu ta’ala alaihim ajma’een), will made to enter the fire (of Hell) by Allah.”

Tradition 12

Tibrani mentions that Al-Hasan ibne Ali (Karam Allahu wajhahu) told Moawiya ibne Khudij: “I warn you against hating us, for surely the Messenger of Allah (Sall Allahu ‘alaihi wa Aalihi wa Sallim.) has said: “None hates us and none envies us except that he will be chased away from the Haudh (Pool) by maces of fire.”

... will finish the rest later inshaAllah

was-Salaam

[Chisti]

Originally Posted by rahat

There is a large discrepancy between posts 4 and 5.

The "King"/"Emperor" (i.e. Caliph) was so upset at the praise of Imam Zainul Abideen that he imprisoned some innocent poet.

Post 5 indicates some sort of loving relationship, at least in the title, although it later was in reference to something else.

-
rahat

I don't think either post is saying that our Imam liked the Ummayad caliphate from Yazid onwards ... so I don't know what point you are making here.

Rida's post is touching on the caliphate of the 4 righteous caliphs and showing the respect they were given.

This may not be something you agree with, but then again, we agree to disagree with your view of history and ours.

[Chisti]

"The son of Imam Muhammad al-Baqir, son of al-Imam Zain al-`Abidin, son of al-Husayn, son of `Ali bin Abi Talib , Ja`far was born on the eighth of Ramadan in the year 83 H. His mother was the daughter of al-Qassim , whose great grandfather was Abu Bakr as-Siddiq."

"Ja`far narrated from his father, Muhammad al-Baqir, that a man came to his grandfather, Zain al-`Abidin, and said, "Tell me about Abu Bakr!" He said, "You mean as-Siddiq?" The man said, "How do you call him as-Siddiq when he is against you, the Family of the Prophet ?" He replied, "Woe to you. The Prophet called him as-Siddiq, and Allah accepted his title of as-Siddiq. If you want to come to me, keep the love of Abu Bakr and `Umar in your heart."

"One time someone complained to al-Mansur, the governor of Madinah, about Ja`far . They brought him before Mansur and asked the man who had complained, "Do you swear that Ja`far did as you say?" He said, "I swear that he did that." Ja`far said, "Let him swear that I did what he accused me of and let him swear that Allah punish him if he is lying." The man insisted on his complaint and Ja`far insisted that he take the oath. Finally the man accepted to take the oath. No sooner were the words of the oath out of his mouth than he fell down dead.

Once he heard that al-Hakm bin al-'Abbas al-Kalbi crucified his own uncle Zaid on a date palm. He was so unhappy about this that he raised his hands and said, "O Allah send him one of your dogs to teach him a lesson." Only a brief time passed before al-Hakm was eaten by a lion in the desert.

Imam at-Tabari narrates that Wahb said, "I heard Layth ibn Sa`d say, I went on pilgrimage in the year 113 H., and after I prayed the afternoon obligatory prayer (salat al-`Asr) I was reading some verses of the Holy Qur'an and I saw someone sitting beside me invoking Allah saying 'Ya Allah, Ya Allah...' repeatedly until he lost his breath. He then continued by saying 'Ya Hayy, Ya Hayy...' until his breath was again lost. He then raised his hands and said, 'O Allah, I have the desire to eat grapes, O Allah give me some. And my robe (jubba) is becoming so old and tattered, please O Allah grant me a new one.' Laith bin Sa`d said that 'He had hardly finished his words before a basket of grapes appeared in front of him, and at that time there were no grapes in season. Beside the basket of grapes there appeared two cloaks more beautiful than I had ever seen before.' I said, 'O my partner let me share with you.' He said, 'How are you a partner?' I replied, 'You were praying and I was saying Amin.' Then Imam Ja`far said, 'Then come and eat with me,' and he gave me one of the two cloaks. Then he walked off until he met a man who said, 'O son of the Prophet , cover me because I have nothing but these tattered garments to cover me.' He immediately gave him the cloak that he had just received. I asked that man, 'Who is that?' He replied, 'That is the great Imam, Ja`far as-Sadiq.' I ran after him to find him but he had disappeared."

This is only a sample of the many anecdotes and stories of the miraculous powers (karamat) of Ja`far as-Sadiq .

From his knowledge he used to say to Sufyan ath-Thawri, "If Allah bestows on you a favor, and you wish to keep that favor, then you must praise and thank Him excessively, because He said, "If you are thankful Allah will increase for you" [14:7]. He also said, "If the door of provision is closed for you, then make a great deal of istighfar (begging forgiveness), because Allah said, "Seek forgiveness of your Lord, certainly Your Lord is oft-Forgiving" [11:52]."
SOURCE: Frameset for 5th

Syed Ali Hujweri says:
Imam Jafar as Sadiq was the "beauty of Islam and the pride of the tariqat (sufi path). He was a spokesman of Gnosis and an Ornament of Sainthood, held in an extremely exalted position in friendship of God and lived a highly pious life rich in inner and outer beauty."

"He is reported to have said: "He who knows God turns his back on everything other than God".

Syed Ali Hujweri narrates a story from his life. When the famous Daud Tai came to see Imam Jafar as Sadiq and said "O the son of the Prophet, benefit me with your best advice as my heart has darkened" Imam Jafar as Sadiq replied "O Abu Sulaiman, thou art the saint of the age, how can I advise you". Daud Tai said "Thou art the son of the Prophet and superior to all human beings. If thou art not competent to advise who else is?"
The Imam replied (I am paraphrasing now):
I am afraid of the time when I will be called by the Prophet saw to explain why I followed him not in the manner I should have done. So you see it is not sonship, but deeds which count in the eye of God.
Hearing this Daud Tai started to weep and said that if this is the condition of the man who "is made from the clay of Prophethood, whose very nature is truth, whose father is Prophet, whose mother is Batul, who is poor Daud to be proud of his deeds."

Following are my words:
It has been said that Imam Jafar as Sadiq knew every science of his day. It is well known that the famous alcehmist Jabir bin Hayyan, known as Geber in the west, was his student. Also, Imam Abu Hanifa was his student.

[Chisti]

On Nafisa at Tahira of Egypt
Source: Nafisa at-Tahira

Sayyida Nafisa was born in Makkah on the 11th of Rabi`a al-Awwal, the same night that the Prophet (s) was born, in the year 145 H. Her father had been appointed governor of Madinat al-Munawwara in the year 150 H. She accompanied her father to Madina at the tender age of five. There she memorized the entire Qur`an and studied Islamic jurisprudence in depth. Being extremely intelligent she also became adept in explaining the Qur`an despite her young age.

She was the daughter of al-Hasan al-Anwar, the son of Zaid al-Ablaj, son of al-Imam al-Hasan (r), brother of al-Imam al-Husayn (r), son of the Daughter of the Prophet (s) Sayyida Fatimat al-Zahra (r). She is from the family of the Prophet (s) about which Allah said in the Holy Qur`an “Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.” [33: 33]

Young Nafisa frequented the grave of her grandfather the Prophet (s) (mulazamat qabri jaddiha al-Mustafa). The People of Madina loved her deeply. She became renowned for her abstemiousness (zuhd) and piety (taqwa), for fasting the day, spending the nights in prayer and for her excessive devotion to worshipping Allah (swt).

Sayyida Nafisa had many titles by which she was known among the people, derived from her many different miracles (karamat ). She is known as Nafisat al-`ilmi wal-ma`rifat, (the Rare Lady of Knowledge and Gnosis) because of what she achieved and accumulated from knowledge of the Family of the Holy Prophet (s). She is called Nafisat al-Tahira, the Rare Lady of Purity, and Nafisat al-`Abida, the Rare Worshipful Lady, and Nafisat al-Darayn, the “Rare one among ladies in this life and the next”, and Sahibat al-Karamat, “the Lady of Miracles”, and Sayyidat Ahl al-Fatwa, “the Leading Lady in deriving rulings and verdicts”, and Umm al-Awaajiz, “the Mother of Elderly Women”, and Nafisat al-Masriyyin, “the Rare Lady of the Egyptians”, because of the Egyptian people’s intense love for her and her love for them, and her being their recourse for their every problem - collectively and individually.

Sayyida Nafisa used to pray the five prayers regularly behind her father in Masjid an-Nabawi (s) from the age of six. Her father used to take her by the hand and enter inside the room of the grave of the Holy Prophet (s), which is the house of Sayyida `Ayesha (r). He would address the Prophet (s) directly saying: "Ya Rasullullah!, O Beloved Prophet of Allah! I am pleased with my daughter Nafisa!" He continued these visits repeatedly until one day the Prophet (s) appeared to him in a dream saying to him, “Ya Hasan, I am pleased with your daughter Nafisa, because you are pleased with her, and Allah is pleased with her because I am pleased with her.

On the 5th of Rajab, 161 H. at the age of sixteen years, Nafisa married her cousin Ishaq al-Mu’taman, a direct descendant of Imam al-Husayn (s). She bore from him a son named Al-Qassim (r) and a daughter they named Umm-Kulthum (r).

She performed hajj (pilgrimage to Mecca) thirty times ‑ most of them on foot. She would say, “I am following my grandfather Imam al-Husayn (r) in doing that, for he said, ‘I feel shy to meet my Lord having never walked to His House,'" for which reason he used to make the pilgrimage walking.

It is said that on her circumambulation around the Ka`aba, she asked Allah (swt) "O Allah! be satisfied with me (mati`ani bi-ridaaka `annee), I see nothing that veils You from me."

She memorized the Qur`an and its explanation. It is said that when she recited Qur`an she would pray, "O Allah make it easy for me to visit the grave of Sayiddina Ibrahim al-Khalil," for she knew he was the father of prophets and father of her grandfather Prophet Muhammad (s). She knew that the mission of her grandfather Prophet Muhammad (s) was due to the prayer of Ibrahim (as), when he said, "Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall purify them. Lo! Thou, only Thou, art the Mighty, Wise." [2: 125]

Visit to Ibrahim al-Khalil (as)

It was only after many years that Allah (swt) answered that prayer making it possible for Sayyida Nafisa to visit the grave of al-Khalil, the Prophet Ibrahim (as) (in Palestine). When she finally arrived, she sat there in front of his grave weeping and reciting, “And when Ibrahim said: My Lord! make this city secure, and save me and my sons from worshipping idols:" [14: 35]

As Sayyida Nafisa sat in front of the grave of Ibrahim al-Khalil (as), reciting the Qur`an, she felt an intense presence, almost tangible, and saw the image of Sayyidina Ibrahim (as) in front of her. Of that moment she said, "My heart began to beat harder and my eyes to blink." She called upon him saying "O my grandfather! - Ya Jiddee!" in the present tense. "I came to you in body and spirit.... as my soul has come to you before many times, I now come to you in body as well. I seek your good pleasure with me and I seek your guidance and instruction in order that I may worship Allah until my dying breath." At that moment she heard a voice emerging from the image of Sayyidina Ibrahim which was before her saying, "Good tidings my granddaughter! You are chosen to be one of the sanctified, worshipful maidservants of your Lord. My advice to you is to recite Surat al-Muzammil, wherein Allah says, “O thou folded in garments! Stand (to prayer) by night, but not all night,…” [73:1] until its end and seek to meditate on what you recite.

“By reciting this chapter you will be guided to the forms of worship and devotion that contain no hardship, as Allah said, ‘Allah does not burden any soul with more than it can bear.’ O my granddaughter! The intensity of your worship has made your body weak - try to keep everything in balance."

Zainab bint Yahya, Sayyida Nafisa’s niece, accompanied her throughout her life as her assistant, staying with her even after her marriage until her passing. Zainab relates that Sayiddina Ibrahim continued guiding her, saying, “Read the verse ‘Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee…’” [73:20] until the end of Surat al-Muzzamil.'

Know that Allah made the night prayers voluntary, after it had been made obligatory on the Prophet (s), for He(swt) knows that many of His servants are engaged during the day in the struggle to educate people in God's Way, or working for their provision, and this work therefore is a form of worship. Have mercy on yourself and give yourself a chance to rest in order to have strength for the next day. You are already considered among the first ranks of the pious.”

At that time she said, "O my great-grandfather I am going to fulfill your instructions. And I wish from your pure soul to grant to my soul purity and refinement until I meet Allah (swt) and He is pleased with me." She heard the voice of Sayiddina Ibrahim saying "O my granddaughter, Good tidings for you, Allah inspired to me that He has accepted your du`a. And I will accompany you until we meet in the world of souls in the everlasting life, and we meet on the Judgment Day. Then he recited the verse, "And fear the Day when ye shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly.” [2: 281]

Relocation to Cairo

When Sayyida Nafisa was 44 years old she moved to Cairo. She arrived on the 26th of Ramadan in the year 193 H. On her way, she passed through the city of Arriche. When people knew of her arrival, they rushed forth en masse to meet her, for her renown as a devout worshipper and lady saint had preceded her. Historians say the men and women of Egypt went to receive her in a huge procession, riding on horses, camels, donkeys and on foot; waiting overnight in tents; greeting her in the morning with the chanting of 'la ilaha ill-Allah' and 'Allahu akbar', and accompanying her in a huge procession from Arriche to Cairo, according her great dignity and respect.

One of the notable merchants of Cairo, Jamaluddin Abdullah al-Jassas, hosted her in his home for many months. From every distant corner of Egypt people used to come to visit her and to take blessings from (tabarukki biha) her. Sayyida Nafisa felt that her presence might become too great a burden on her hosts, so she moved to a place of her own, in the District of Khalaf, in the Mosque of Shajarat al-Durr, in Khalifa Street, now known as the al-Hasaniyya District. The house to which she moved was owned by an Egyptian woman named Ummu Hani, renowned for her piety. This move did not bring any surcease to the flood of Egyptians coming from every far distant area, often in huge groups, to visit her and receive her baraka, especially women who came simply to touch her and request her du`a.

[Chisti]

Sayyida Nafisa’s Longing for Her Grandfather (s)

At that point Sayyida Nafisa began to feel a tremendous burden due to the huge gatherings of people visiting her and asking her du`a, who came camping around her home, often overnight. She decided to leave Egypt and return to Madina al-Munawwara, feeling she was losing time for worship in meeting the endless throngs. Discovering her decision to leave, thousands of people sought out Sayyida Nafisa, begging her to reverse her decision and remain in Egypt.

They swarmed the Governor of Egypt, As-Sirri bin al-Hakam, asking him to request Sayyida Nafisa to stay. He paid her a visit, politely urging her to stay for the sake of the people who so needed her baraka and her prayers. She informed him that she had decided to stay in Egypt. “However,” she said, "I am a weak lady and these people have gathered in thousands which prevents me from observing my daily recitations. Also my home is tiny and unable to accommodate these huge crowds. I began to feel extreme longing for my grandfather (s), so my heart is calling me to return to Madina to visit my grandfather's (s) grave."

The governor replied, "O granddaughter of Prophet (s)! I promise you I will try my best to solve this problem, for I know your house is small. But from the depths of my heart, without asking anything in return, for the sake of Allah I am giving you a mansion I own in the district of Dirr as-Sabah. I beg you to accept this house from me and to use it in whatever way you wish."

Sayyida Nafisa paused for many minutes, engaged in deep meditation. Finally she lifted her head from her reverie and said, "I accept your offer of your house." Then she said, "O governor of Egypt! What am I to do with these huge crowds of people?" He said, "Assign Saturday and Wednesday for people to visit, and dedicate the other days purely for worship."

Sayyida Nafisa moved to the larger house, granted to her as a gift (hiba), without giving anything in return, for the governor had granted it to her solely out of regard for her personal piety and sincerity. She followed his suggestion, relocated her residence and received people on Saturdays and Wednesdays, devoting the remaining days to worship of her Lord.

Sayyida Nafisa and Imam Shafi`i

Sayyida Nafisa hosted most of the scholars of her time, experts in jurisprudence, hadith, and Qur`anic explanation. But by far the greatest scholarly gatherings were those she hosted for the pillars of tasawwuf and the pious of her time (Aqtab al-tasawwuf). Among these pillars of tasawwuf and fiqh was Imam al-Shafi`i who had moved to Egypt from Baghdad in 109 H., five years after Sayyida Nafisa's arrival in Cairo.

Imam Shafi`i stayed in Egypt for over four years until his passing. There he classified his books and assembled his school of jurisprudence; it was in Egypt that he acquired fame and people came to sit in his majlis - association. His new school of thought was modified greatly from the school he had developed earlier in Baghdad, according to the change of times, culture and customs. His judgments were written in the book "Al-Umm".

[Chisti]

Scholarly and Spiritual Association with Sayyida Nafisa

Imam Shafi`i began teaching after Fajr prayer every day his students of Qur`an and its exegesis (tafsir) and other distinguished scholars would sit to study. Immediately after sunrise the hadith students would arrive and the students of exegesis would leave. Following them were the students of hadith explanation, followed by the group of speculative philosophy (kalam) students, then students of jurisprudence (fiqh) shortly before noon. Thus Imam Shafi`i would sit at least six hours, with different groups of students, teaching one course after another. The fertility and fruitfulness of Imam Shafi`i's fiqh was a result of his vast intellect and life experience, acquired during his extensive travels throughout Muslim lands, and in his ongoing debates with other scholars.

When Imam Shafi`i arrived in Egypt, a relationship evolved with Sayyida Nafisa, based on adherence to faith and piety in religion. He used to visit her in her home going to and returning from his associations at the Mosque of ` Umar ibn al-`Aas, in al-Fistat district.

Imam Shafi`i used to lead taraweeh in the Masjid of Sayyida Nafisa and she would pray following him for the entire Ramadan. Historians say that despite his tremendous scholarship, Imam Shafi`i used to visit Sayyida Nafisa to ask her invocation (du`a) and seek her baraka (blessing).

Imam Shafi`i also used to sit in Sayyida Nafisa's association, learning hadith from her. When on occasion he was sick, he would send one of his students to sit in her association. He would invariably tell her, "Your cousin ash-Shafi`i is sick and requests your du`a." Immediately. Sayyida Nafisa would raise her hands in supplication, asking Allah to cure Imam ash-Shafi`i. Often by the time the messenger returned to Imam ash-Shafi`i he would find him already cured, by means of her du`a.