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I am a Sunni and I cry for Hussain, the beloved grandson of the Prophet Muhammad (saws)Loving Husayn is not sectarian ImamHussein Hadith inscription at Al-HusseinMosque, Cairo.BismillahirRahmanirRahim (In the name of Allah the mostMerciful) Blessings of Allah and peace be on our Liege-LordMuhammadandhiskinTheMessengerofAllahpeacebeuponhim,whosaid:Husseinisofme,andI'mfromhimHewholovesHusseinshallbe lovedbyAllah.Hussein isoneofmybranches"TheMessengerofAllahsurelyspokethetruth"ThisHadith issahih [correct] told by ImamBukhari in hiswork "Al-AdabAl-Mufrad"andImamTirmadhi...(remainderunclear).

Al-Mi‘rajABi-MonthlyMagazineofISRAInternational

Islam–Iman-Ihsan

CommemoratingSayyidinaImamHussain(R.A’A.) DhulHijja-Muharram1437.

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ByObaidZia

I am a Sunni. My family is Sunni. We love AbuBakr, Uthman, Umar, Ali. We believe in theirRightly Guided Caliphates. The Commanders oftheFaithful.WebelieveinAishaasawifeoftheProphetملسو هيلع هللا ىلص and a role model. A Mother of the

Faithful.Thisisourbelief.WearenotShia.…myheartgrieves,becauseSunnisdogrieve forHussain.WeweepforHussain.Wehavefor1400years,justlikeShias.AspartofbeingMuslim,welovetheProphetملسو هيلع هللا ىلص

and love all that which he loves. For what isbelovedtotheProphetملسو هيلع هللا ىلصisbelovedtoGod.This

includesloveofthepeopleheloved.TheProphetملسو هيلع هللا ىلص loved his wives, his frinds, his companions,

andhisfamily.WewishpeaceuponthePropheteverylikejustSalaat,everyinfamilyhisandملسو هيلع هللا ىلص

otherMuslimintheworlddoeswithoutregardtomadhab.

OftheProphet’sfamilyملسو هيلع هللا ىلص,thereexisttwonames

shadowed in an eternal passion, kept alive bybillions of lovers for over a millennium. ThebelovedsonsofFatimaaz-Zahra,daughteroftheProphetMuhammadملسو هيلع هللا ىلص,andherhusbandAliibn

Abi Talib: Hasan and Hussain. The ProphetMuhammad ملسو هيلع هللا ىلص confided with humanity that

indeedhisfavoritetwochildreninallofcreationwould be the leaders of theyouthof Paradise.The two sons of the House of the Prophetملسو هيلع هللا ىلص

would grow up to be great leaders, asprophesizedby theHolyMessengerملسو هيلع هللا ىلص,and find

themselves murdered by their grandfather’sfollowersfortheirsacredancestryملسو هيلع هللا ىلص.

ASunni’sMuharramLamentations

Whyisitthat,growingup,thenames“HasanandHussain”broughttheimagesofchildrentomymind?WhyisitthatI,andmanyotheryouthinAmerica,arenottaughtmuchaboutHasanandHussainwhentheygrowup?Allthat most know about them is that theProphetملسو هيلع هللا ىلص loved and kissed them and that

they would bring him his blessed slippers.That’s it. They’re our rolemodels to be theperfect children. We, as Sunnis, haveforgottenthatthey’rereallymodelsthroughourdeathandafterlife.We never learn that Hasan and Hussaingrow up to be Imam Hasan and ImamHussain.We don’t learn of the prophecy ofImamHasanbeinga “greatsayyid” throughwhose hands “Allahshall bring peacebetweentwoparties.¹”Wedon’tlearnabouthim succeeding his father as theentitledfifthRightly Guided Caliph, a rankwearetaught is posthumously bestoweduponUmaribnAbdal-Aziz.Wearen’ttaughtthathegaveuphisright to thecaliphate tofulfill that veryMuhammadan Prophecyملسو هيلع هللا ىلص.

We never learn that Hasan and Hussaingrowup.We never learn about the murder of theProphet’sملسو هيلع هللا ىلص grandsons at the hands of his

Ummah.Wenever learn about thebetrayalfrom a son of Bani Ummayah. We neverlearn about the theft of khilafat from therighteous.WeneverlearnaboutMuawiyah’swarning his son to not “meet Godwith his[Imam Hussain’s] blood.” We never learnabout the gross disobedience to his father,hissoul’snature,hissenseofinhumanity,totheProphetheclaimedtoloveملسو هيلع هللا ىلص.

Theycouldn’t spareadropofwater for theprogeny of the Prophetملسو هيلع هللا ىلص they claimed to

love. Their hearts had already traded Godforthepleasuresofthisworld.

We feel from our parents and elders thatMuharram is sacred for reasons other thanliteral translation, but don’t knowwhy.Weget lost in confusing debates about notmarrying during Muharram. Elders argueoverengagementsbeingjaa’izbeforeand/orafter 10th Muharram. We get even moreconfused when an aunty says marriagesshouldn’t behelduntilRabi’ al-Awwal.Whydoes it matter?we ask.We aren’t Shia, weiterate. Few parents are willing to explain.Maybethepainofwhichthereistospeakistoo deep. Maybe they’ve become confused,inthemeltingpotthatisMuslimAmerica,onthevalidityoftheirbeliefs.However,I’mnotwriting this to criticize the pseudo-salafiinfluence in America throwing off 1400years of orthodox Sunni scholarship. I’mwriting this because I was (and still am,obviously) a confused Sunni youth inAmerica wondering why the hadith andscholarlyquotesabouttheAhlal-Baytareanopen secret,why the poemsof ImamShafi’arehidden,whyoureldersandteachersarecontentinlettinganentiregenerationgrowup without knowing thatIslamcould havedied barely 60 years in. How can an imamtalk about the erroneous “fitnahofwomen”whenwedon’t even know about the fitnahthatalmostkilledthereligionofourbelovedProphetملسو هيلع هللا ىلص?

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We, as a generation and a new culture areconfused because we don’t know aboutKarbala.I educated myself. I read about the Ahl al-Bayt. I read about Orthodox Sunnism. Ipicked up where the Sunday schooltextbooksleftoff.IreadaboutwhatourShiabrothersbelieveabouttheBattleofKarbala.I read about what the Orthodox Sunnischolars say about it. I read the accounts. Ifeel the shared pain between the lines—anancientremorse,thefeelingofshame.Whenyou realize the scholars who speak aboutHussainarethescholarsthatareheretobethe heirs of the Prophetsملسو هيلع هللا ىلص, you see how

muchwe share across these sects. You seehow sects become madhabs. We aren’tunitedbytheshahadah.Wearen’tunitedbyloveofasingleGod.Wearen’tunitedbylovefor the Prophet .ملسو هيلع هللا ىلص We are united by all

thatandthe love of the Ahl al-Bayt. InMuharram,we share the deep grief for theeventsatKarbala.Whenyouseewhatbothtraditions of scholars, Shia and OrthodoxSunni,sayabouttheemotionsofMuharram,youseewhywearebrothers.Wearebrothersbecausewhenatyrantstolethe caliphate of the Muslim Ummah andabused it, Imam Hussain stood up for youandmeandthenationhisgrandfatherbuiltwith his blood, sweat, and many tears. Hemarchedhimselftohisdeathforthesakeofsurvival. On that day in Karbala, he was

undoubtedlyonthesideofIslam,thesideofhisfather,thesideofhisgrandfatherملسو هيلع هللا ىلص,the

sideofrighteousnessandtruth.ImamHussaincametothebattlefieldnotasa Shia to fight Sunnis, or a Sunni to fightShias. He was there as the inheritor andrightful successor of his grandfatherملسو هيلع هللا ىلص to

continue the Prophetic mission againstinjustice and darkness. It wasn’t “Sunnisuccession vs. Shia succession.” Theknowledgeable of the Ummah had alreadydesignated ImamHasan and ImamHussainas caliphs. No. That day in Karbala, thebattlefieldwasHaqvs.Kufr.Bloodshed was to ensue. Brotherslaughtered brother. Imam Hussain camewithamessageofdiplomacy,ofamnesty,ofcivility. He was faced with an army whoclaimed to be from the Ummah of theProphetMuhammadملسو هيلع هللا ىلص.Theywereapeople

whoclaimedtoprayandfast.Anarmywhovenerated the grandfather of theman theywere ordered to murderملسو هيلع هللا ىلص, an army whoclaimedtoloveGodandHismessengerملسو هيلع هللا ىلصas

theultimatereality.An armywho claimed to be on the path ofIslam, an army who claimed to love theProphet Muhammad ,ملسو هيلع هللا ىلص was about to

slaughterhisholyfamilybeforeleavingtheirdeadbodiestorotforthreedays.Theytookthe words of the kalima, chewed them up,spatthemout,andtrampledthemwiththeirhorses. When Sayydina Abu Bakr “wouldratherdogood to the familyof theProphetملسو هيلع هللا ىلص rather than to [his]own family,²” the

army at Karbala didn’t even spare thirstyinfant Ali al-Asghar crying in the arms ofImamHussain.Theycouldn’tspareadropofwaterfortheprogenyoftheProphetملسو هيلع هللا ىلصthey

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claimed to love. Their hearts had alreadytraded God for the pleasures of thisworld.Wordscannotdescribetherevoltinglapseofconscience,oftaqwa,ofbasichumanity,thatthe murderers of the Prophet’s householdhadonthatdayملسو هيلع هللا ىلص.

The story ends with Sayyid Shabab al-Jannah,theLeaderoftheYouthinParadise,the Prince of the Prophet’s household ,ملسو هيلع هللا ىلص

becomingthefinalcasualty.Havingwatchedall72ofhisfollowersandmostofhisfamilyslaughtered, beheaded, and disfigured, hechargedintothearmyofthousands,fightingvaliantly despite his severe wounds. Afterthe final blow to the Prince of theMartyrs,hisheadwas cutoff, andplacedona silverplattertobepresentedtothegeneralofthearmy, who “started playing with a stick atthe nose and mouth of Al-Hussain’s headand saying something about his handsomefeatures.³” The army, who claimed to beMuslims,wouldthenplacetheheadsoftheirvictims and Imam Hussain on the tips ofspears and march 600 miles to Yazid—championingtheirvictory.I mourn inMuharram. Imourn inmy ownway, and always look to do better inhonoringourImam,butforatleastthefirstten days of every year, I remind myself ofImamHussain.If only this was the whole story, yet thismuch is enough to make anyone’s skincrawl. Such injustice was done. If HussainhadremainedquietandrelentedtoYazid,heand his family members would have lived.However,Yazid’smenwouldstillhavebeenevil. They would gutted Islam of anythinggoodorProphetic,andleftitashellofemptywords, of sin, of corruption, of evil. If itweren’t for ImamHussain’s sacrifice, Islamwould have died. The legacy of Hussain’sselfless sacrifice lived on in the community

oftheMuslimsunderunjustrulers.Thelightofhisfightfortruthlivedoninthemindsofthebelievers,readytoreclaimthereligionofthe Holy Prophetملسو هيلع هللا ىلص whenever opportunity

presented.ImamHussaininspiredthespiritof reality in the darkness. Yazid had ImamHussain killed, Yazid won, but Yazid stilldied three years later, and today he’snothingbutdustinthedesert,whileHussainlivesonintheheartsofbillions.WhileYazidwonthebattle,Hussaincontinuestowinthewar hundreds of years later. His death inrighteousness lit the fire of truth until thetruth of the battle could prevail, andcontinues to inspire truth in the face ofinjusticetoday.How could I ignore the sacrifices of theProphet’sfamily?HowcouldInotgrieveandmourn when recounted the atrocities atKarbala?HowcouldIignorethesufferingofImamHussain,whenhewatchedallthoseheloved in the world beaten, abused,slaughtered, beheaded, and molested in

frontofhiseyes?WhenImamHussaingaveuphiswholeworld,wasstabbed33timesbyspears, struck34 timesby swords, hit over100timesbyarrows,onlytoweepandsay“Ionly wish for Allah to shower them withforgiveness,⁴” how can I say thatrememberinghissufferingisasin?

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I am a Sunni, and I mourn in Muharram. Imourn inmy ownway, and always look todo better in honoring our Imam, but for atleast the first ten days of every year, IremindmyselfofImamHussain.Mourningisnot exclusive to our Shia brothers, and weshouldn’t let that cross our minds. ImamHussain died so that all of us could beMuslim.HisdeathenabledusalltoseekthepleasureofGodand theRighteous, andnotthis world. The family and lovers of theProphet Muhammad ملسو هيلع هللا ىلص faced such

inhumanityfrompeoplewhoalsoclaimedtolove the Prophet; people who supposedlyreadSalawatonthemduringeverySalaat.Itshouldnotbeforgotten.Itshouldalwaysbe

remembered, and if you don’t even shed atear, if you don’t start grieving just at thethought of the injustice, then you aren’tremembering like you should. When youdon’t remember, when you don’t feelemotion, for the events of Karbala, whenyou’ve let the sacrifice be forgotten, you’veacceptedYazid’svictory.I’m a Sunni, and my heart grieves,becauseSunnisdogrieveforHussain.Weweep for Hussain. We have for 1400years, just like Shias. Because Karbalawasn’tasacrificeforShias,itwasn’tevena sacrifice for all Muslims. It was asacrificeforhumanity.

PeaceandblessingsbeupontheProphetMuhammad,hisfamily,hiscompanions,andhiswives.Source:http://themuslimvibe.com/featured/a-sunnis-muharram-lamentation/

Say,Idonotaskofyouarecompenseforthis,exceptloveformykinsfolk.(42:23)

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byShaykhMuhammadBinYahyaAlHusainyAlNinowy

www.IsraInternational.com

"AmongthebelieversareMen,whodeliveredtheirpromisetoAllah"(meaning:Ayah23/SuratAl-Ahzab).

Ifhistoryhastaughtusanything, ithascertainlydelivered a message with unequivocalresonance;Haqqandfreedomarenotsomethingthat is given. Haqq and Freedom are thingspeople take, andpeople areas freeandon theHaqq as theywant to be. Islam, the religion of

Haqq, justiceand freedomcame toaplaceandtimewhereoppressionwastherule,slaverywasa tool to humiliate the weak, killings a way tosolveproblems.Asocietyfueledbyfeuds,ragingbyviolence,andmerelybeingborninthewrongfamily could mean eternal slavery, oppression,

ASunniScholar'sMessageontheSacrificeofSayyidinaImamHusayn(A.S)

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and stripping of any and all rights. TheBelovedProphet, sallallahu alayhi waaalihi wasallam,emerged as the voice denouncing those wayswhilestrivingtoensurejusticeandequality.

By endangering himself, he –sallallahu alayhiwaaalihi wasallam, gave us one of the mostprecious monotheistic gifts, namely thecollective duty of self-criticism. Speak the truththough against yourself. Support the Haqq,denounce the Batel. Stand with the Haqq,abdondontheBatel.Standuptooppressorsandtyrants,nomatteroftheprice.

The Seerah of the Beloved Prophet,sallallahualayhiwaaalihiwasallam, taken as awhole, may be summarized as a succession ofvictories of Haqq over Batel, of Justice overTyranny,ofFreedomoverSlavery.IftheBelovedProphet,sallallahualayhiwaaalihiwasallam,hastaught us anything, then among the many, hetaught us an important lesson. One that theQur’anamplifiednumerously:Itdoesnotrequirea majority to prevail, but rather a profoundlyfaithful few, who are keen to uphold the truthandsacrificeforit.

To be the example of a candle that burns itselfilluminating the way for others, to give theultimate sacrifice to enlighten the path of thetruth, as the truth and only the truth shall setyou free. In a very famous Hadith, the BelovedProphet, sallallahu alayhi wa aalihi wasallam,says: “ Husayn is from me and I am fromHusayn”.ThemeaningentailedbythisHadith isnotthatIamHusayn’sgrandfather,asthis isanobvious fact. The meaning sheds light thatHusayn is likeme,Husayn’s line issimilar tomyline,Husayn’smessageismymessage,Husaynisfrommeand Iam fromHusayn.TheAyahsandAhadithaboutAhlulBayt including theirMasterAl-ImamAl-Husayn are numerous, thatmost ofyouknow.

WearealreadyinMuharram,andinafewdays,the day of Ashura comes. A day where theBeloved of the Beloved demonstrated thehighest of nobility, and offered the ultimate ofsacrifices.Itisnowonder,knowingthatheisthegrandson of our Beloved Prophet, the son ofAmirul-Muminin Ali, brother of Al-Imam Al-Hasan,andabelovedsontoMaster,theLadyofAhlul Jannah Sayyidatina wa MawlatunaFatimah-Azzahra, sallallahu ala sayyidinaMuhammadwaaalihiwasallam.

There was a noble reason that demanded themartyrdom of Imam Husayn. The simple andobviousreasonissimplytopreserveIslam.Islam,Haqq, Truth, Justice, Equality and Freedom areall precious values that demanded precioussacrifice. That, to my mind, is the supremesignificanceofmartyrdom.Butthehighesthonormuststill liewith thesymbol,whofaced fearfulodds and refused to surrender to evil. Ratherthan allow a stigma to attach to sacred things,they paid with their own lives the penalty ofhonorandHaqq.

ThebeginingofthebattelofferedbyourbelovedImam Husayn was when he went from city tocity, hunted about from place to place, butmaking no compromise with evil. Then wasofferedthechoiceofaneffectualbutdangerousattemptatclearingthehouseofGod,orlivingatease for himself while closing an eye on theongoing destruction of Islam and its values. Hechose the path of dangerwith duty and honor,andneverswervedfromitgivinguphislifefreelyin the absolute bravest of ways ever known toMankind.

That briefly is the story. What is the lesson?There is of course the physical suffering inmartyrdom, and all sorrow and suffering claimour sympathy, ---- the dearest, nearest, purest,closest toourhearts, souls andminds. Theonewho the Beloved Prophet, sallallahu alayhi waaalihi wasallam,s himself used to interrupt his

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speechestopickhimup,delayhisprostrationtohonor andnot bother him, the onewhose facenot only is honorable, but it is the face whereThe Prophet’s honorable lips, face, and bodytouched, loved,andvalued. It is thatvery samehonorable face, that Yazid bin Mu’awiyahhumiliated, slaughtered, put on the spears, andkicked……..Therearenowordsthatcandescribethe pain profoundly felt in every Free Human’smind,soul,andheart.

But there is a greater suffering than physicalsuffering. That is when a valiant soul seems tostand against the world; when the noblestmotivesof Islamare reviled andmocked;whentruth seems to suffer an eclipse. It may evenseem that themartyr has but to say aword ofcompliance, do a little deed of non-resistance;andmuchsorrowandsufferingwouldbesaved;andtheinsidiouswhispercomes:"Truthafterallwillneverdie."

Butthewholebattleisforman'skeepingholdofHaqq and Freedom.And that can only be doneby the highest examples of man's conduct -spiritualstrivingandsufferingenduringfirmnessof faith and purpose, patience and couragewhere ordinary mortals would give in or becoweddown,thesacrificeofordinarymotivestosupreme truth in scorn of consequence. Themartyr bearswitness, and thewitness redeemswhat would otherwise be called failure. It sohappened with Al-Imam Al-Husayn, the Masterof the youth of AhlulJannah. For all weretouched by the story of his martyrdom, and itgavethedeathblowtothetyrantpoliticsofYazidbin Mu’awiyah and all the oppression it stoodfor.

AndImamAl-Husaynbeingalive,morealivethanever, not only externally but living profoundlydeep in our hearts, in our souls, and in ourminds, has still the power to ignite the light oftruth intheheartofall free, tosendamessagetothecourageousnottobowdowntoevil,and

to teach people not to surrender to tyranny.There are those who until today believe thatforgeries, fancy words, and booklets can masktheshiningtruth.PersistentattemptstodistanceAl-Imam Al-Husayn and his Sirah away fromAhlus Sunnah are ongoing, and more intense,andseriousthanever.ThisYazidiline,regardlessof what banner or name they choose to brandthemselves with, can no longer fool theintellectualMuslim.Their scare tactics, labeling,and "intellectual terrorism" areweapons of thepast,andnolongereffectiveforthosewhosee.Whilewemustprayfortheirguidance,weshallneverfallasvictimstotheirmisguidance.

In the upcoming very sad days in our lives, and the life of every free human being, I urge myself and you to:

• 1. Express sadness and show sorrow for the massacre of the dearest and purest of the Family of the Beloved Prophet, sallallahu alayhi wa aalihi wasallam. It is customary to many families of Ahlul bayt to show sadness during this month. • 2. Expressing sorrow should be manifested by sincere intentions of repentance, and believing that if you were with them, you would have been on the side of Imam Husayn, even if it costs you any and everything. • 3. Increasing the recitation of Qur’an, and try to teach your fellow family, friends, and non-Muslims about the revolution of Imam Husayn. • 4. Increase your Istigfaar per day, and increase your Durud on the Beloved Prophet, sallallahu alayhi wa aalihi wasallam. • 5. Learn the Sirah of Imam Husayn, try to benefit from it, love it, and live it. • 6. Be generous to your family: bring them water (and remember on this day Yazid’s army prevented Imam Husayn from drinking water), bring them food and remember the things that happened. • 7. Be thankful to Allah, and ask Him to gather you with the supporters of Imam Husayn in this Dunya, and with his supporters and companions in the Akhira.

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• 8. Be on the Haqq. Just, Freedom side,and check yourself. • 9. Make the month of Muharram a month of Al-Husayn in your life, in a step to eventually make every month a month of Al-Husayn, Grandfather of Al-Husayn, Father of Al-Husayn, Mother of Al-Husayn, Brother of Al-Husayn, and those who love and follow Al-Husayn. • 10. This is your chance to abandon the rest and follow the best. This is your chance to connect with Al-Imam Al-Husayn. His story purifies our emotions. We can best honor his memory by allowing it to teach us courage and constancy.

The sacrifice of Imam Husayn comes after the Sacrifice of his father, sayyiduna Amirul ’Muminin Ali bin AbiTaleb, and the sacrifice of Imam Hasan, and the line of sacrifice and martyrs among Ahlul Bayt is still a line enlightening the

way for generations to come. They are like stars; you will not succeed in reaching them with your hands. But like the seafaring man on the desert of waters, you choose them as your guides, and following them you will reach your destiny.

Al-Imam Al-Husayn’s message was simple and clear: Is life so dear or so sweet as to be purchased at the price of chains and slavery? Forbid it, Almighty Allah! I know not what course others may take, but as for me, give me Haqq, or give me death! It is better to die on your feet than to live on your knees.

Was salamu Alaykum,

Muhammad Bin Yahya Bin Muhammad Al-Ninowy

May Allah forgive him.

Ihaveleftwithyoutwoweightymatters:thebookofAllahandmyscion,thefamilyofmyhouse.(Al-HakimAt-TirmidhiinAl-Nawdir)

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Dr.MahmoudAyoubThefollowingaretheexcerptsfromalongarticlebytheauthoronthesubject.ThefullarticleisavailableonISRA'swebsite.www.IsraInternational.comIn both Sunni and Shi'i Muslim tradition, oneimportant event symbolizes the status of theAhl al-Bayt and the human aswell as spiritualdimensions of their relation to the Prophet.This is the tradition or episode ofal-kisa'(themantle, or cloak) which the Prophet spreadoverhimselfandFatimahisdaughter, 'Ali,andtheirtwosonsHasanandHusayn.Thistraditionhascomedowntous inanumberofversions,each stressing one or another aspect of theexcellencesofthefamilyoftheProphetandhisloveforthem.Ahmadb.Hanbalrelatesontheauthority of Umm Salama, the Prophet's wifethat he said to Fatima one day:'Bringme your husband and two sons.'Whenthey had all come together he spread overthemamantle,andlayinghishandoverthem,he said: 'O God, these are the people of theHouse of Muhammad! Let therefore yourprayers and blessings descend uponMuhammad and the people of the House ofMuhammad; for you are worthy of all praiseand glory.' Umm Salama continued: 'I thenliftedthemantletoenterinwiththem,buthepulled it away frommyhand saying, "You tooshall come to a good end". [4]The point which this version ofthekisa'traditionemphasizesisthattheAhlal-Baytareonlythefive:Muhammad,'Ali,Fatima,and their two sons Hasan and Husayn. UmmSalama, one of the most highly venerated of

the Prophet's wives, was (not mentioned) inthis special status.We shall havemore to sayabout this point, as it is emphasized in almostevery version of this tradition.In another highly interesting version ofthekisa'tradition, related on the authority of'Abd Allah b. Jafar b. Abi Talib, we read:As the Apostle of God sawmercy descending,hedemanded: 'Call themforme,call themforme!' Safiyya asked: 'Who should we call, OMessenger of God?' He answered: 'call thepeople of my household: 'Ali, Fatima, Hasan,and Husayn.' When they were brought, hespread a mantle over them; then lifting hishands to heaven said: 'O God, these are the

ExcellencesoftheAhlAlBaytinSunnitradition

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peopleofmyHouse;blessOGod,Muhammadand the people of the House ofMuhammad!'God then sent down the verse: Surely Godwishestoremoveallabominationfromyou,OPeople of the House, and purify you with athorough purification. [5]This version of the tradition provides themeaning of thekisa'and the basis of itssignificance. The mantle is a symbol of divinemercy and blessing covering the Prophet andhis holy family. It is, moreover, a source orhavenofconsolationandserenityinthefaceofthe great sufferings andmartyrdomwhich theProphet's family had to endure after him. Inthis infinite source of divine mercy, the piousalsoshareintimesofsufferingsandafflictions.Thekisa'finally sets apart the 'holy five' fromtherestof thefaithful,anddistinguishesthemfrom the rest of the Prophet's family.Theeventofthekisa'providestheoccasionforthe revelation of the verse of purification justcited.BeforethesectarianconflictswhichsplittheMuslimcommunitysetin,classicaltraditionwas almost unanimous in interpreting thisverseasreferringtotheProphet,hisdaughterFatimaal-Zahra'(theRadiant),herhusbandandcousin,' Ali, and their two sons Hasan andHusayn. [6]Instillanotherversionofthekisa'tradition,thecontinuityoftheProphet'sfamilywiththoseofearlierprophets isclearly indicated.Wathilab.al-Asqa', on whose authority this tradition inmost of its variants is related, reports thefollowing prayer uttered by the Prophet:O God, as you have bestowed your blessings,mercy, forgiveness, and pleasure uponAbraham and the family of Abraham, so they['Ali,Fatima,HasanandHusayn]areofmeandIamofthem!Bestow,therefore,yourblessings,mercy, forgiveness andpleasure uponme and

them.' [7]This prayer echoes a prayer which Muslimsrepeat daily:OGod,blessMuhammadandthepeopleoftheHouse of Muhammad, as you have blessedAbraham and the people of the House ofAbraham among all beings.TheHouseofMuhammad is, therefore, for allMuslims, 'the household of prophethood andthe frequenting place of angels'. The famousQur'an commentator al-Suyuti quotes atradition attributed to Umm Salama ininterpretation of the verse of purification:Thisversewassentdowninmyhouse...Therewere in the house then, seven: Gabriel andMichael, and 'Ali, Fatima, Hasan, and Husayn,andIstoodatthedoorofthehouse.Iasked:'OMessengerofGodamInotofthePeopleoftheHouse?' He said: 'You shall indeed come to agoodend!Youare,however,oneof thewivesof the Prophet.' [8]The close friendshipbetween theProphetandthe holy family, a relationship which went farbeyond the bond of blood relation, may beseenintheincidentofthemubahala,orprayerordeal,withwhich theProphetchallenged theChristians of Najran.[9] In themubahalaverseof theQur'an,Godorders theProphetandhisopponents to 'Call togetherour sonsandyoursons, our women and your women, andourselvesandyourselves.' In theviewofmostQur'an commentators and traditionists, theProphet's sons are Hasan and Husayn, 'hiswomen' refers to Fatima, and 'his self' refers,apartfromhimself,to'Ali.WhenthepeopleofNajran saw them, they recognized their highstatus with God, and with great trepidationtheydeclined themubahalaandopted insteadfor peace.

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Tradition asserts that the Prophet sensed thehostilitywhich his communitywas to show tothePeopleofhisHouseafterhim.Heissaidtohave often declared, 'I am atwar against himwho fights against you, and will show peacetoward him who shows peace to you.' Thisinvectiveisstronglyputinatraditionrelatedonthe authority of Abu Bakr, the Prophet'sfamous Companion and the first caliph. Hesaid:I saw the Messenger of God pitch a tent inwhich he placed 'Ali, Fatima, Hasan, andHusayn.Hethendeclared: 'OMuslims, Iamatwar against anyone who wars against thepeopleofthistent,andamatpeacewiththosewhoshowpeacetowardthem.Iamafriendtothosewhobefriend them.Hewho shows lovetoward themshallbeoneofahappyancestryand good birth. Norwould anyone hate themexceptthathebeofmiserableancestryandevilbirth. [10]LovefortheProphet'sfamilyisenjoinedbyGodin the Qur'an, where He says: Say, 'I ask nootherrewardofyousaveloveofmynextofkin'(42:23). Qur'an commentators have generallyagreedthat 'thenextofkin'here intendedarethe Ahl al-Bayt. [11]The People of the House of the ProphetMuhammad have been for the pious anexample of generosity, steadfastness in thefaceofhardship,andasourceofsolaceintimeoftrialsandafflictions.Afterdaysoffastingandprayers for thehealthof the two sick childrenHasan and Husayn, the family fed the fewmorsels of dry bread and dates for which 'Alihad laboredsohardtotheneedy.Onthe firstevening, we are told, a beggar came. On thesecond, it was an orphan, and on the third, acaptive. To each in turn, they gave the loaf ofbarley bread and few dateswhich Fatima hadpreparedforthefamilytobreaktheirfast.Thus

Godsentdowntheverse:Theygivefoodtoeat,even though they cherish it, to theneedy, theorphan and the captive. [12] Yet, in the end,God sent down a celestial table to feed Hisfriends.Hewhodesiresthepleasuretolivemylife,diemydeathanddwellinaGardenofEdenwhichmyLordhasplanted,lethimbeafriendto'Aliafterme.Lethimalsobeafriendtohisfriends.Let him finally be guided by the Imams afterme, for they are my progeny. They werecreatedofmyclay,andhavebeenvouchsafedknowledgeandunderstanding.Woetothoseofmycommunitywhodenytheirsuperiority,andthosewhoviolate thedemandsofkindness tomy next of kin. May God not grant them myintercession?' [14]In another tradition, the Prophet promises hisintercession to those who honor hisdescendants, provide them with whateverneedstheymayhave,andthosewholovethemwiththeirheartandprofessthislovewiththeirtongues.[15].IthasalreadybeenstressedthattheAhl al-Bayt sharewith theprophetsofoldandtheirdescendantsahighstatusanddivinefavor,butnot theofficeofprophethood.Theyshare,moreover,withtheProphetMuhammadthe prerogative of intercession. This isexpressed in hagiographical language, alanguage common to both Sunni and Shi'itradition. One such common example maysuffice to demonstrate the devotion in thepietyofbothtraditionstotheProphetandthepeople of his household.TheQur'antellsusthatAdamreceivedcertainwords of God which earned him God'sforgiveness and mercy: Adam received wordsfromhisLord,andHeturnedtowardshim; forHe is relenting, compassionate (2:37). SuyutireportsthatIbn'Abbas,thefamoustraditionistandauthorityontheQur'an,askedtheProphet

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about the words which Adam received. TheProphetanswered: 'Heprayedsaying, "OGod,forthesakeofMuhammad,'Ali,Fatima,Hasanand Husayn, do turn toward me", and Heturned toward him.' [16] In another highlydramatic version of this tradition, Adam istaught thewords as the onlymeans bywhichGod would accept his repentance and forgivehim. 'Ali,weare told,enquiredof theProphetconcerning the verse under discussion. TheProphettoldhimthatwhenAdamandhiswifewere expelled from Paradise, Adam weptbitterlyoverhissinforahundredyears.Finally,Gabriel came to him and spoke thus onGod'sbehalf:O Adam, did I not create you with my ownhand?Did Inotbreathe intoyouofmyspirit?Did I not command my angels to bow downbeforeyou?DidInotprovideyouwithEvemyservant?' 'Yes',Adamanswered.Gabrielasked:'Whatthenisthecauseofthisweeping?'Adamreplied, 'Why should I not weep when I havebeen expelled from the proximity of the All-Merciful?'Theangel thensaid: 'Youmustprayferventlywiththesewords,andGodwillacceptyour repentance and forgive your sin. Say: "OGod,IbeseechyouforthesakeofMuhammadand the people of the household ofMuhammad; nor is there any god but you. Ihave done evil, and have wronged my soul.Turn towards me for you are relenting,compassionate."[17]

[4]Ahmadb.Hanbal,Musnad(Cairo,1313),IV,323.[5]Abu'AbdAllahMuhammadb.AbdAllahal-Nisaburi, Mustadrak al-sahihayn (Haydarabad[Deccan], 1324), III, 147. See also 33:33.[6] See, for example, the commentary on thisverse in al-Zamakhshari and al-Tabari.

[7]Alaal-DinAlial-Muttaqib.Husamal-Dinal-Hindi, Kanz al-'ummal (Haydarabad [Deccan],1312), p. 217.[8]Seethecommentaryon33:33inal-Suyuti,Al-Durr al-manthur.[9] See 3:61. see also Muhammad b. 'Isa al-Tirmidhi,Sahihal-Tirmidhi(Cairo,1920),II,300,and Ibn Hanbal, I, 185.[10]Abu Ja'farAhmadal-Muhibbal-Tabari,Al-Riyad al-nadira (Cairo, n.d.), II, 199 For otherversions of this tradition, see Murtada al-Husayni al-Fayruzabadi, Fada'il al-khamsa fisihah al- sitta (Najaf, 1384), p. 252.[11]See thecommentarieson this verse inal-Zamakhshari, al-Tabari, and al-Suyuti.[12] 76:8.[14] Abu Nu'aym, Ahmad b. Abd Allah al-Isbahani, Hilyat al-awliya' (Cairo, 1351). I, 86.[15] Al-Muttaqi al-Hindi, VIII, 151, and IV 217.See also Shihab al-Din Ahmad b. Hajar al-Haytami al-Asqalani, Al-Sawa'iq al-Muhriqa(Cairo, 1312), p. 150.[16]Seethecommentaryon2:37inal-Suyuti.:[17]Al-Muttaqial-Hindi,I,234.

About the Author: Dr. Mahmoud Ayoub isProfessor of Islamic Studies and Christian-Muslim Relations, and Senior Editor ofTheMuslimWorld.HartfordSeminary,Hartford,CT

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Ihaveleftwithyoutwoweightymatters:thebookofAllahandmyscion,thefamilyofmyhouse.(Al-HakimAt-TirmidhiinAl-Nawdir)