O Ali your lover is believer and your hater is hyp

[Chaotic Muslem]

Salam

This is a hadith that is famous and well known but I'm not sure if it was discussed in SC

Allah said in his book that the love of Ahlulbayt is obligation and reward to the prophet messengership (review the verse of mawaddah) while all other previous prophets said to their nations that " we ask you for no reward for this guidance we brought you, our reward is from Allah", our prophet said " I ask you for no reward except the love of my household"

This indicates, for shia, that the love of Ahlulbayt is associated with religious value instead of simply being love to biological bloodline . In the same time, associating a religious love with blood line made many question or get confused or deny any special place for this blood line simply because of its blood relation.

 

So the prophet announced that if someone found in himself that he cannot love ahlulbayt then he did not believe in the prophet's message because the love of Ahlulbayt is part of it.

يا علي لا يحبك الا مؤمن و لا يبغضك الا منافق

[FatimaTormos]

I read something about that by  al-Allama Alkandouri in his book "Yanabeeh al-Mawada" (The Spring of Love/affection) that there is a story about Imam al-Sabik (as) that says:

Prophet mohammad (pbuh): Who loves us (Ahul al-Bayt) should thank God on giving him the "First Blessing", and when asked on what it is? 

He Said: Being a "good born" (طيب الولادة). 

(Sorry if my translation was not accurate)

Edited July 24, 2016 by FatimaTormos

[Fahad Sani]

W.salam, Wa Rehmatullah,

True. Love of Prophet's Ahlebayt a.s is part of Imaan (Belief). And there is no any dispute regarding this among ahlul sunnah and ahe tashayyu.

But I think obligation of this is in hadith, not in Quran as you said. 

O Prophet, say to them: "I do not ask of you any reward for this work. However, I do seek the love of the kindred." [Shura 23]

"This work" means Every effort that the Holy prophet was making to save the people from Allah's punishment and to enable them to become worthy of the promise of Paradise. 

''Love of the kindred" means "I do not ask of you any reward for this service, but I do desire that you (O people of Quraish) should show some regard tar the kinship that there is between me and you. You should have accepted my invitation. but if you do not accept it, you should not be so hard-hearted as to Become my bitterest enemies in the entire land of Arabia." This is the interpretation given by Hadrat 'Abdullah bin 'Abbas.

There are also narrations which interpret 'the kindred" to mean alt the children of 'Abdul Muttalib, and some others restrict it to Hadrat 'AIi and Fatimah and their children. But this interpretation cannot be accepted for several reasons.

Firstly. when Surah Ash-Shura was sent down at Makkah, Hadrat 'AIi and Fatimah had not yet been married and, therefore, there could be no question of their children. As for the children of 'Abdul Muttalib, they were not all following the Holy Prophet but some of them had openly joined with his enemies, and the enmity of Abu Lahab is too well known.

Second, "the kindred" of the Holy Prophet were not only the children of 'Abdul Muttalib but he had his kindred among all the families of the Quraish through his mother and his father and his wife. Hadrat Khadijah. In all these clans he had his best supporters as well as his staunch enemies '

Third, and this is the most important point, in view of the high position of a Prophet from which he starts his mission of inviting the people towards Allah, it does not seem fitting that he would ask the people to love his kindred in return for his services in connection with his great Mission. No person of fine taste could imagine that Allah would have taught His Prophet such a mean thing, and the Prophet would have uttered the same before the Quraish. In fact we find that Our prophet has also uttered same words as other Prophets did before his people, but you said the opposite, prophet said: "I do not ask of you any reward: my reward is with Allah, Lord of the worlds." (Yunus: 72; Hud: 29, 51; Ash-Shu'ara': 109, 127, 145, 164, l80). In Surah Ya Sin the criterion given of a Prophet's truthfulness is that he gives his invitation without any selfish motive. (v. 21). In the Qur'an the Holy Prophet himself has been made to say again and again words to the effect: "I demand no reward from you for this message. " (Al An'am: 90, Yusuf: 104, Al-Mu'minun: 72, Al-Furqan: 57, Saba: 47, Suad: 86, At-Tur; 40, AI Qalam: 46).

Your interpretation and understanding for the above verse is wrong (with due respect).

Obligation is in Hadith: Like the following one and the hadith of ghadir etc.

Sahih Muslim, Book of Faith, Chapter 33, hadith No. 78.

Zirr reported:

'Ali observed: By Him Who split up the seed and created something living, the Apostle (may peace and blessings be upon him) gave me a promise that no one but a believer would love me, and none but a hypocrite would nurse grudge against me.

 

But there are also some other ahadith in the same book same chapter as the hadith mentioned above, which say love of ANSAAR of Prophet s.a.w.w is also part of faith (Imaan).

 

Sahih Muslim, Book of Faith. Chapter 33.

It is narrated on the authority of Anas that the Apostle (may peace and blessings be upon him) said:
The love of the Ansar is the sign of faith and hatred against them is the sign of dissemblance.

It is narrated on the authority of Abu Sa'id Khudri that the Messenger of Allah observed:
The person who believes in Allah and the Last Day never nurses a grudge against the Ansar.

Al-Bara reported from the Messenger (may peace and blessing be upon him) that he remarked with regard to the Ansar: "None but the believer loves them, none but the hypocrite hates them. He who loves them loves Allah and he who hates them hates Allah." I (the narrator) said: Did you hear this hadith from al-Bara'? He said: He narrated it to me.

Prophet s.a.w.w only said such words for Imam Ali a.s (his ahlebait) and for Ansaar (his helpers). To my knowledge there is no any third category.

But unfortunately, one part is famous and well known while other is unknown and unnotable.

 

Jazak Allah Khairan.

Edited July 24, 2016 by Fahad Sani

[S.M.H.A.]

ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ {23}

[Shakir 42:23] That is of which Allah gives the good news to His servants, (to) those who believe and do good deeds. Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful.

[Pickthal 42:23] This it is which Allah announceth unto His bondmen who believe and do good works. Say (O Muhammad, unto mankind): I ask of you no fee therefor, save lovingkindness among kinsfolk. And whoso scoreth a good deed We add unto its good for him. Lo! Allah is Forgiving, Responsive.

[Yusufali 42:23] That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: "No reward do I ask of you for this except the love of those near of kin." And if any one earns any good, We shall give him an increase of good in respect thereof: for Allah is Oft-Forgiving, Most Ready to appreciate (service).

[Pooya/Ali Commentary 42:23]

To follow the command of Allah given in this verse, refer to the commentary of Furqan: 57; Saba: 47 and Sad: 86 for the "love of the Ahl ul Bayt of the Holy Prophet." Also refer to An-am : 91 and Yunus: 72.

To know that Ali, Fatimah, Hasan and Husayn and their children are the only "near relative" (Ahl ul Bayt) of the Holy Prophet see commentary of Ali Imran: 61 and Ahzab: 33.

Ibn Hajr in Sawa-iq, chapter 11, page 160 and Ibn Sad in Tabaqat in the account of Umar bin Khattab have accepted that the near relatives of the Holy Prophet are the Ahl ul Bayt. The same opinion is found in Tafsir Kashaf, Sahih Muslim, Musnad ibn Hanbal and Tafsir Durr al Manthur.

This verse commands the Muslims to love the Ahl ul Bayt if they want to repay the Holy Prophet for his toils of prophethood, so that they should follow the Ahl ul Bayt in word and deed, because they have been thoroughly purified by Allah Himself, because they are the truthful, because they are the custodians of the word of Allah, because they alone know the true interpretation of the guidance sent for all mankind.

A large number of narratives reported by the most reliable authorities of the Islamic history prove that this verse was revealed in Madina after the births of Imam Hasan and Imam Husayn. Even if they were not born and this verse was revealed in Makka, no Muslim can deny that Allah has the absolute authority to refer to future events and persons not yet born, as He refers to the details of the day of judgement or relates the outcome of the battles the Holy Prophet fought in defence.

Those who try to sidetrack the command of Allah to love the near relatives of the Holy Prophet on flimsy ground must remember that even the least ill-will against the thoroughly purified Ahl ul Bayt has been forbidden. From the beginning to the end of their lives, every member of the Ahl ul Bayt had presented an ideal Islamic pattern of life, not equalled by any among the followers of the Holy Prophet, therefore love and devotion to them was ordained to provide highest form of guidance to mankind. See commentary of Saba: 47. Unless one loves and follows the Ahl ul Bayt one cannot sincerely avail of the guidance offered by the Holy Prophet. Love implies sincere attachment which must manifest in every thought and deed.

Imam Jafar bin Muhammad as Sadiq said:

"He who obeys Allah's commands is our devotee; and he who disobeys His commands is our enemy."

After the departure of the Holy Prophet from this world, his followers:

(i) deprived her daughter, Bibi Fatimah, of her rights. See commentary of Bani Israil: 26; Naml: 15 and 16; Nahl: 90 and Maryam: 2 to 15;

(ii) her house was set on fire; a door fell upon her, killing her unborn child, Muhsin, in the womb, due to which, at last, she died,

(iii) Ali was dragged in the streets of Madina, bound with ropes;

(iv) Hasan was poisoned;

(v) Husayn, along with his relatives and friends, was killed in Karbala;

(vi) the remaining Imams of the Ahl ul Bayt were killed, one by one;

(vii) and their devotees, who loved and followed them as commanded by Allah, were persecuted and killed.

It is reported that the people of Madina, known as ansar, who gave asylum to the people of Makka, known as muhajirin, began to take pride in the role they played in the promotion of the mission of the Holy Prophet. Ibn Abbas and some other immigrants felt unhappy and complained to the Holy Prophet. The Holy Prophet, then, reminded the ansar that it was because of him they were saved from the accursed dirt of polytheism, and it was he who showed them the right path of salvation. The ansar realised their folly, avowed to put whatever they had at his disposal and follow every command given to them. Then this verse was revealed.

Aqa Mahdi Puya says:

Qurba means nearness. Fil qurba means for the sake of nearness.

The unanimous traditions of utmost authenticity assert that nearness to the Holy Prophet means love of his those relatives who are nearest to him in excellence and accomplishment. So, when he was asked to point out his relatives, he pronounced the names of Ali, Fatimah, Hasan and Husayn and their children. There is not a single tradition of the Holy Prophet that qurba refers to the relatives of the Quraysh, or the relationship of the Holy Prophet with the Quraysh or the relatives of the believers, as concocted by the anti Ahl ul Bayt commentators. The structure of the verse proves that the Holy Prophet has been commanded to demand recompense, as an exception, not from every one, but from those believers mentioned in Furqan: 57-those who take the way to their Lord. The recompense is in the interest of the believers themselves, not in any way profitable to the Holy Prophet in his personal life.

Instead of arham (the blood relatives), qurba (neamess) has been used to show that not only relationship but also nearness in character and accomplishment is taken into consideration as the important quality. So, on the basis of this verse, love of the Ahl ul Bayt has become an obligatory function of the faith, a fundamental condition without which no amount of devotion to Allah and good deeds will be of any use.

http://quran.al-islam.org/

[S.M.H.A.]

Narrated Abu Sa'eed Al-Khudri:

"We, the people of the Ansar, used to recognize the hypocrites, by their hatred for 'Ali bin Abi Talib."

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَعْفَرُ بْنُ سُلَيْمَانَ، عَنْ أَبِي هَارُونَ الْعَبْدِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ إِنَّا كُنَّا لَنَعْرِفُ الْمُنَافِقِينَ نَحْنُ مَعْشَرَ الأَنْصَارِ بِبُغْضِهِمْ عَلِيَّ بْنَ أَبِي طَالِبٍ ‏.‏ قَالَ هَذَا حَدِيثٌ غَرِيبٌ إِنَّمَا نَعْرِفُهُ مِنْ حَدِيثِ أَبِي هَارُونَ ‏.‏ وَقَدْ تَكَلَّمَ شُعْبَةُ فِي أَبِي هَارُونَ ‏.‏ وَقَدْ رُوِيَ هَذَا عَنِ الأَعْمَشِ عَنْ أَبِي صَالِحٍ عَنْ أَبِي سَعِيدٍ ‏.‏

Grade: Da'if (Darussalam)

English reference : Vol. 1, Book 46, Hadith 3717

Arabic reference : Book 49, Hadith 4082

http://sunnah.com/urn/635960

*****

To bring another Hadith that includes others, still will not work- as the merits describes here.

*****

Qur'an Surah Al-Munaafiqoon ( The Hyprocrites)

إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ {1}

[Shakir 63:1] When the hypocrites come to you, they say: We bear witness that you are most surely Allah's Messenger; and Allah knows that you are most surely His Messenger, and Allah bears witness that the hypocrites are surely liars.

[Pickthal 63:1] When the hypocrites come unto thee (O Muhammad), they say: We bear witness that thou art indeed Allah's messenger. And Allah knoweth that thou art indeed His messenger, and Allah beareth witness that the hypocrites indeed are speaking falsely.

[Yusufali 63:1] When the Hypocrites come to thee, they say, "We bear witness that thou art indeed the Messenger of Allah." Yea, Allah knoweth that thou art indeed His Messenger, and Allah beareth witness that the Hypocrites are indeed liars.

[Pooya/Ali Commentary 63:1]

The concealed malignancy of hypocrisy is more harmful than open hostility. It is a source of weakness and a danger to the very existence of the community.

Refer to the commentary of Baqarah: 8 to 20; Ali Imran: 121 to 128, 140 to 159, 166 to 168; Nisa : 60 to 63, 65; Bara-at: 25 to 27, 61, 63, 64 to 66, 71, 73, 79, 80, 86, 87, 89, 92, 94; Mujadilah: 14 to 21 for the hypocrites. In several other verses also the identity of the hypocrites in the days of the Holy Prophet and after his departure from this world has been described in the light of history written by well known Muslim scholars.

As has been pointed out in the commentary of Bara-at: 25 to 27 and 38 to 59 and 80 to 90 and 120, there were hypocrites in hijra 9 according to the verses of the Quran, but almost all the historians, traditionists and commentators do not mention even one name after the departure of the Holy Prophet, although, step by step, they took total control of the Muslim society, and when they reigned supreme in the days of Mu-awiyah and Yazid their theoreticians began to distort and corrupt the true message of Allah. So it is rightly said that if Imam Husayn had not stood up and taken stand against the evil forces of hypocrisy by giving his life, property and children in the cause of Allah, the world would have been following the theories and practices of the hypocrites as the religion of Allah. Instead of clearly pointing out the hypocrites, following the example of the Quran, the Muslim scholars invented a paradox by stating that whosoever pronounced the kalimah by mouth, saw, heard and talked to the Holy Prophet was a sahabi (companion) worthy of highest respect and honour, although the Quran has clearly refuted this theory. In addition to several Quranic verses, the surah al Munafiqun is a manifest testimony that there were many sincere companions among the followers of the Holy Prophet, but a powerful, scheming and evil group of hypocrites was lurking in the background which seized power at the opportune time to sow the seed of imperialism, contrary to the teachings of the Holy Prophet and his Ahl ul Bayt, to fulfil their aim of destroying the true religion of Allah.

While returning from the battle against the Jews of Bani Mustaliq in which their leader, Harith bin Abi Zarar, was killed; a servant of Umar clashed with one of the ansar and occasioned a quarrel between the ansar and the muhajirin. Abdullah bin Obay, siding with the ansar taunted the mahajirin as people who would, with their growing power, subjugate the ansar if necessary steps were not taken to check their belligerent behaviour. He also reproached the people of Madina for giving shelter and support to the Holy Prophet and the believers from Makka. To ridicule the Holy Prophet and his companions, he pointed out their poverty and declared them a burden on the people of Madina. Zayd bin Arqam reported his words to the Holy Prophet. Obaydullah, the son of Abdullah bin Obay, a staunch follower of the Holy Prophet, hearing all about this, came to the Holy Prophet and told him that if he had any thoughts of condemning his father to death, he would be the first man to obey his order. The Holy Prophet bade the young man not to think badly of his father and be kind to him.

Before reaching Madina the Holy Prophet had to break journey at Baqa because a violent wind began to blow. The Holy Prophet said that it was due to the death of a sincere servant of Allah, Rifa-a, in Madina. The hypocrites whispered among themselves that the Holy Prophet was bluffing; he could not know what had happened in Madina. In the meantime it was reported to him that his camel was missing. To show the hypocrites that the messenger of Allah knew what they could not, he asked them to go in the direction the wind was blowing and they would find his camel tied to a tree. They went and brought the camel back whom they found tied to a tree some distance away as told by the Holy Prophet; and when they entered Madina they saw the coffin of Rifa-a being taken to Baqi for burial.

After a few days Abdullah bin Obay died. The hypocrites began to tease Zayd bin Arqam for reporting the blasphemies, Abdullah bin Obay uttered, to the Holy Prophet. Verse one clears the position of Zayd and believers like him and condemns the bogus faith of the hypocrites.

Aqa Mahdi Puya says:

The testimony of the hypocrites, among the companions of the Holy Prophet, to his prophethood is stated in this verse as a fact, yet Allah bears witness that they are liars, because their verbal acclamation was not in accord with what was in their hearts. The history and the modus operandi of the hypocrites have been made clear by these verses.

The difference between nifaq and taqiyah is that nifaq shows belief outwardly and hides disbelief for worldly gains out of selfish motives, whereas taqiyah hides belief in the cause of Allah with godly motives.

The hypocrites take false oaths to screen their evil deeds (Mujadilah: 16) and to save their life and property.

Their double-dealing obscures their understanding which in fact is the seating of their hearts, a consequence of their persistence in disbelief and opposition to the true guidance. There is nothing in their hearts save falsehood. They are like hallow timber, which is useless, and has to be propped up against other things. They are like rotten timber. They have no firm character themselves, and for others they are unsafe props to rely upon (see Hashr: 2 and 3). Their conscience always troubles them. They are under constant apprehension of exposure. They are cowards of the meanest type when they are against the enemy in a battlefield. They are the worst enemies of the Holy Prophet and the religion of Allah. The stiff-necked rejecters of the truth create a wide gulf between themselves and the mercy of Allah.

No prayer for them will save them from the eternal punishment.

Intercession by the Holy Prophet and his Ahl ul Bayt and consequent divine forgiveness is available to those who make mistakes unintentionally or in ignorance or under duress or pressure but repent and make amends. In the total commitment to rebellion and transgression the hypocrites cannot obtain Allah's pardon.

Verse 8 contains the words Abdullah bin Obey said in the course of the expedition against Banu Mustaliq mentioned above. He said:

"This you have brought upon yourselves, by inviting these strangers to come amongst us. Wait till we return to Madina; then the mightier shall surely expel the weaker."

Those who had come with the Holy Prophet to Madina were received with open arms by the people of Madina. The hypocrites did not like this and tried in underhand ways to dissuade them from doing all they could for the mahajirin. Allah holds the keys of the treasures of man's well being. He does not leave His servants at the mercy of His enemies. The small community of believers grew from strength to strength until they were able to rely on the resources given to them by Allah and augment the well being of their hosts as well.

Aqa Mahdi Puya says:

It is a warning to those who try to strangle a right cause by putting economic pressure on the followers of the truth.

 

[S.M.H.A.]

Understanding from another perspective.

*****

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ {31}

[Pickthal 3:31] Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful.

[Pooya/Ali Commentary 3:31]

Love of Allah is the basis and essence of Islam. Fear is not the motivating factor, because one who worships Him and obeys His commands out of fear, devoid of love for His grace, comes in the category of idolworshippers who worship the false deities to appease their anger. See the commentary of rahman and rahim in surah al Fatihah and know that the heathen syndrome has been destroyed and replaced with love, kindness and compassion by the religion of Allah, Islam. The phrase "God-fearing" actually means guarding oneself against evil with awareness of the boundaries laid down by Allah. Man must refrain from thinking or acting in a way which may hurt the feelings of the beloved whom he intensely loves, reveres and worships.

It is made clear in this verse that he who loves Allah must follow the Holy Prophet. Sincere following of the Holy Prophet in the day to day life is the only proof of the love of Allah, otherwise it is an empty claim. Allah loves the true followers of the Holy Prophet and forgives their sins.

One who loves his beloved also loves those whom his beloved loves, therefore, every sincere follower of Islam (Allah's lover) must love the Holy Prophet and those whom he loves. There are several authentic traditions reported in the books of history written by Muslim scholars, referred to in the commentary of many verses in this book, according to which the Holy Prophet had openly declared his exclusive love for Ali, Fatimah, Hasan and Husayn and their children; and in verse 23 of al Shura love of the Ahl ul Bayt has been enjoined on all the true believers. In fact those who do not love the Ahl ul Bayt are not the believers, therefore, the doctrine of tawalla is one of the fundamentals of the true faith, Islam original or Shi-aism.

Likewise, in the light of verse 28 of this surah, it is the duty of every Muslim to avoid and dislike the enemies and the allies and friends of the enemies of the Holy Prophet, because a believer cannot be a friend of those who hated and opposed the Holy Prophet and his Ahl ul Bayt. Therefore, the doctrine of tabarra is also one of the fundamentals of the true faith, Shi-aism.

The love of the Holy Prophet and his Ahl ul Bayt makes man follow in their footsteps, which, in fact, is the love of Allah. Those who oppose them and follow their enemies go against Allah and His commandments.

A true lover of Allah becomes a devotee of the Holy Prophet and his Ahl ul Bayt, and mindful of the life after death, his true love activates him to always do that which pleases Allah, the Holy Prophet and his Ahl ul Bayt, and refrain from acts of wickedness which certainly displease them; moreover, he remains attached with the Holy Prophet and his Ahl ul Bayt and refrains from going near their ungodly enemies, be they his own kith and kin.

Aqa Mahdi Puya says:

According to An-am: 50;Araf: 203;Yunus: 15; Ahqaf: 9 and Najm: 3 and 4, since the Holy Prophet only followed the divine will, therefore, following in his footsteps is the only proof of the love of Allah, which alone entitles man to receive Allah's love. Any deviation from his word or deed means the deviator not only loses Allah's love but also earns His displeasure.

Ali ibna abi Talib has said:

The words and deeds of the Holy Prophet, from the beginning to the end of his stay in this world, were the truest demonstration of the divine revelations (nothing but a revelation revealed), and I did not follow any save him.

Therefore, Ali was the beloved of Allah and His prophet because he loved Allah and His prophet.

http://quran.al-islam.org/

[S.M.H.A.]

There is no ambiguity here. I think, its all self explanatory-if we just look at it from a conceptual/holistic/360 degree point of view.Instead of silo's /point in time and technical arguments.

Surah Ali Imran: 61 and Ahzab: 33.

*****

Narrated Abu Sa'eed:

that the Messenger of Allah (ﷺ) said: "Al-Hasan and Al-Husain are the chiefs of the youth of Paradise."

حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا أَبُو دَاوُدَ الْحَفَرِيُّ، عَنْ سُفْيَانَ، عَنْ يَزِيدَ بْنِ أَبِي زِيَادٍ، عَنِ ابْنِ أَبِي نُعْمٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، رضى الله عنه قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ الْحَسَنُ وَالْحُسَيْنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ ‏"‏ ‏.‏

Grade: Sahih (Darussalam)

English reference : Vol. 1, Book 46, Hadith 3768

Arabic reference : Book 49, Hadith 4136

http://sunnah.com/urn/636500

*****

It was narrated that Ibn 'Umar said:

"The Messenger of Allah said: 'Hasan and Husain will be the leaders of the youth of Paradise, and their father is better than them."

حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى الْوَاسِطِيُّ، حَدَّثَنَا الْمُعَلَّى بْنُ عَبْدِ الرَّحْمَنِ، حَدَّثَنَا ابْنُ أَبِي ذِئْبٍ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ الْحَسَنُ وَالْحُسَيْنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ وَأَبُوهُمَا خَيْرٌ مِنْهُمَا ‏"‏ ‏.‏

Grade: Hasan (Darussalam)

English reference : Vol. 1, Book 1, Hadith 118

Arabic reference : Book 1, Hadith 123

http://sunnah.com/urn/1251180

[Chaotic Muslem]

21 hours ago, Fahad Sani said:

Firstly. when Surah Ash-Shura was sent down at Makkah, Hadrat 'AIi and Fatimah had not yet been married and, therefore, there could be no question of their children. As for the children of 'Abdul Muttalib, they were not all following the Holy Prophet but some of them had openly joined with his enemies, and the enmity of Abu Lahab is too well known.

 

well, if the verse is makkan then there were no Ansar either at the time of revelation ... correct?

[Fahad Sani]

50 minutes ago, Chaotic Muslem said:

well, if the verse is makkan then there were no Ansar either at the time of revelation ... correct?

Yes. But what's the point in that.

Love of Ansaar is also in hadith. Not in quran. I didnt say that.

 

You did a big mistake here. Your entire interpretation became wrong because of this. Now what's your take on that?

On 7/24/2016 at 1:46 PM, Chaotic Muslem said:

Allah said in his book that the love of Ahlulbayt is obligation and reward to the prophet messengership (review the verse of mawaddah) while all other previous prophets said to their nations that " we ask you for no reward for this guidance we brought you, our reward is from Allah", our prophet said " I ask you for no reward except the love of my household"

In Reality...

Our Prophet also said the same thing as previous prophets had said, not once but many times it is mentioned in Quran.

"I do not ask of you any reward: my reward is with Allah, Lord of the worlds."

(Yunus: 72; Hud: 29, 51; Ash-Shu'ara': 109, 127, 145, 164, l80).

 

[S.M.H.A.]

Opinion: Concerning the interpretation of the verse:

Say (O Muhammad, unto mankind): "I ask you no requital for this, save loving-kindness towards (my) kinsfolk" [42:23].

https://www.al-islam.org/emendation-shiite-creed-shaykh-al-mufid/36-concerning-interpretation-verse-4243