"Tomorrow I shall give this standard to a person who loves Allah and the Prophet and who is loved by Allah and the Prophet and Allah will accomplish conquest of this fort at his hands. He is a man who has never turned his back towards the enemy and does not flee the battlefield".
And as quoted by Tabarsi and Halabi he used the words 'Karrar Ghayr-i Farrar' which mean one who attacks the enemy and does not run away (i.e. he is quite the opposite of the aforesaid two commanders).
The silence of the anxiously waiting persons was broken by the Prophet's words "Where is Ali?" He was informed that he was suffering from an ailment of the eyes and was resting in a corner. The Prophet said: "Bring him".
Tabari says: "Ali was mounted on a camel and was made to alight before the tent of the Prophet". This sentence shows that the ailment of the eye was so severe that it had made the commander incapable of movement. The Prophet drew his own hand on his eyes and prayed for him. This action and this prayer had an effect like the breath of Prophet 'Isa, for thereafter the eyes of Ali, the great commander of Islam, had no complaint throughout his life.
The famous exegist Suyuti in his renowned commentary Our al-Manthur' cites Tabarani's narration from Umm Salama that the Prophet once told his beloved daughter Fatima to call her husband Ali and their two sons Hasan and Husain. When they came, the Prophet covered them with a Fadak (a place near Madinah) cloak and puffing his hand on them, said: 0 Allah! these are the ahl of Muhammad (another version says aal i.e. family), so, shower your blessings and favours on aal Muhammad as you showered them on aal Abraham; You are the
Praiseworthy, the Glorious.. Umm Salama said that she raised the cloak to join them, but the Prophet pulled it out of her hand and said: You are (also) on the right'.
Holy Our'an (33:33) All exegists of the Holy Qur'an and narrators of the Prophet's traditions, unanimously agree that the word Ahlul-Bait, or the Household of the Prophet as used by Almighty Allah in the Qur'an, refers only to four persons: The Prophet's daughter Fatima (a.s.), her husband Ali (a.s.) and their two children Hasan (a.s.) and Husain (a.s.).
Another narration from Umm Salama says that once the Prophet was in her house lying on a mattress, covered with a cloak from Khaibar when his beloved daughter Fatima (a.s.) entered with a dish called aI-Khazira (a kind of food). The Prophet asked her to call her husband (Ali) and her two sons, Hasan and Husain. She called them and as they all sat together to eat, Allah revealed the following verse to the Prophet. "...Allah desires to keep away uncleanness from you, o' people of the House and make you pure as pure can be . Holy Qur'an (33:33)
Upon this the Prophet covered them all with his cloak and lifting his hands towards the sky said: "0 Allah! this is my family and the nearest of my kin, keep away from them uncleanness and keep them pure as pure can be'. Umm Salama adds that thrice the Prophet repeated these words and when she poked her head under the cloak and asked him Am I with you? In a refraining gesture, he said twice: "You are (also) among the righteous.
On many an occasion the Prophet explained the meaning of this verse to the Muslims and drew their attention to its significance. Abi Sa'id Khidri quotes the Prophet as saying: "This verse was revealed concerning five persons): Myself, All, Fatima, Hasan and Husain. "รข€¦Allah desires to keep away uncleanness from you, people of the House and make you pure as pure can be." Holy Qur'an (33:33)
It is Narrated by Hazrat Muhammad s.a.w , He say's O Ali a.s , your shia are respectable ,
If you & your shia's are not present that Allah Deen is not be Establish ,
If you are not present in earth than the rain do not fall's from the sky.
O Ali a.s , In Paradise there is Kazana for you . & you are The Leader / Sardar of Paradise .
Your Shia's will be popular by the name of Husbillah .
O Ali ! you & your shia's create Justifies & you people are respectable peoples of Allah .
O Ali a.s ! I am that the first person who (remove soil from the head) mean return's back .& you are with me & then all the creatures returned .
O Ali a.s ! you & your shia's will be at the pound of Hoz e Kausar .
The Person which you like you gave water & which you dislike you (remove them) do not gave them .
On that day of Hardness you peoples are under the Shade of A rash of Allah Tal ah & on that day other peoples will be in grief & sorrow & horror .& but you peoples are not .
Hazrat Rasool Allah s.a.w says to Hazrat Ali a.s , O Ali a.s , The Person who died & hate you like he died as Jews or Christian .
It is Narrated By Sahahba Akram r.a that they heard from Holy Prophet s.a.w that Hazrat Rasool Allah s.a.w says , On the Day of Judgment & Allah gave ordered to Hazrat Gabriel a.s , he will sit at the gate of Paradise & do not enter any one , except which had present , the Barat Nama from Hazrat Ali Ibn e Abi Talib a.s .
It has already been stressed that the ahl al-bayt share with the prophets of old and their descendants a high status and divine favour, but not the office of prophethood. They share, moreover, with the Prophet Muhammad the prerogative of intercession. This is expressed in hagiographical language, a language common to both Sunni and Shi'i tradition. One such common example may suffice to demonstrate the devotion in the piety of both traditions to the Prophet and the people of his household. The Qur'an tells us that Adam received certain words of God which earned him God's forgiveness and mercy: Adam received words from his Lord, and He turned towards him; for He is relenting, compassionate (2:37). Suyuti reports that Ibn 'Abbas, the famous traditionist and authority on the Qur'an, asked the Prophet about the words which Adam received. The Prophet answered: 'He prayed saying, "O God, for the sake of Muhammad, 'Ali, Fatima, Hasan and Husayn, do turn toward me", and He turned toward him.' See the commentary on 2:37 in al-Suyuti.
The Messenger of God said: "The first one of you to drink from the Basin on the Day of Judgment is your first Muslim, Ali, the son of Abu Talib."
In another highly dramatic version of this tradition, Adam is taught the words as the only means by which God would accept his repentance and forgive him. 'Ali, we are told, enquired of the Prophet concerning the verse under discussion. The Prophet told him that when Adam and his wife were expelled from Paradise, Adam wept bitterly over his sin for a hundred years. Finally, Gabriel came to him and spoke thus on God's behalf: O Adam, did I not create you with my own hand? Did I
not breathe into you of my spirit? Did I not command my angels to bow down before you? Did I not provide you with Eve my servant?' 'Yes', Adam answered. Gabriel asked: 'What then is the cause of this weeping?' Adam replied, 'Why should I not weep when I have been expelled from the proximity of the All-Merciful?' The angel then said: 'You must pray fervently with these words, and God will accept your repentance and forgive your sin. Say: "O God, I beseech you for the sake of Muhammad and the people of the household of Muhammad; nor is there any god but you. I have done evil, and have wronged my soul. Turn towards me for you are relenting, compassionate." Al-Muttaqi al-Hindi, I, 234.
It is narrated from Jabir Bin Abdullah Ansari that one day in the presence of Muhajirs (Meccan emigrants living in Medina) and Ansars ("helpers" of Medina who received the Muslim emigrants into their community), that the Prophet said to Ali, "O Ali! If a man offers complete prayers to Allah, and then doubts that you and your family are superior to all other beings, his abode shall be Hell."
One day, we are told, Hasan and Husayn were lost, and their mother Fatima came to the Prophet greatly alarmed. The angel Gabriel, however, came down and told the Prophet that the two youths were asleep in an animal fold some distance away. God, the angel reassured the anxious family, had charged an angel to keep watch over them. The Prophet went to the spot and found the angel had spread his two wings: one under them and the other over them as cover. The Prophet stooped over the two children and began to kiss them until they awoke. He then carried them on his shoulders back to the city. A large crowd of Muslims followed the Prophet and his two grandsons to the mosque. The Prophet then addressed the assembled people and said: 'O Muslims, shall I inform you of those who have the best grandfather and grandmother of humankind?' 'Yes, O Apostle of God', they all replied. 'They are Hasan and Husayn', he said. 'Their grandfather is the Apostle of God, the seal of the Messengers, and their grandmother is Khadija, daughter of Khuwaylid, mistress of the women of Paradise.' The Prophet then declared Hasan and Husayn to have the best maternal uncle and aunt: Jafar and Umm Hani', son and daughter of Abu Talib. Their maternal uncle and aunt were likewise the best of all uncles and aunts: they were al-Qasim, son of the Messenger of God, and Zaynab, daughter of the Apostle of God. The Prophet concluded: 'O God, you know that Hasan and Husayn shall be in Paradise, their uncles and aunt shall be in Paradise, and those who love them shall be in Paradise, while those who hate them shall be in the Fire." Al-Fayruzabadi, III, 187.
If the nearest to the Holy Prophet was the one wanted, who else was there save Ali about whom the Holy Prophet had openly said: "I and Ali are of the same Divine Light. "O' Ali thy flesh: is my flesh and thy blood is my blood".
Abu Hurayra, the famous hadith transmitter, related that often when they prayed behind the Messenger of God Hasan and Husayn would jump on his back while he was prostrate in prayer. When he lifted his head, he would move them gently and place them beside him. One evening, after prayers, Abu Hurayra offered to take the two youths home, but the Prophet wished them to stay. Soon, however, a flash of lightning illuminated the sky, and they thus walked in its light until they entered their home. Ibn Hanbal, II, 513; al-Muttaqi al-Hindi, VII, 109.
The friends (awliya') of God, like the prophets, are favoured with miracles. These are not miracles proper (mu'jizat), but rather karamat (divine favours). The lightning incident was one such divine favour by means of which the Prophet wished to inform the community of the special status with which God had favoured the two Imams. There is a unity between the Prophet and the ahl al-bayt, a unity not simply of blood, but also of the spirit. It is a unity symbolized by the kisa' event. It is, therefore, a unity of love, as the following statement of the Prophet clearly indicates. He said,
as related on the authority of Salman the Persian: 'Whoever loves Hasan and Husayn, I love him, and whomsoever I love, God also loves, and whomsoever God loves, He shall cause him to enter into the gardens of bliss.' Likewise he who hates Hasan and Husayn shall be consigned to the Fire, because both God and his Messenger will hate him, 'and a terrible punishment awaits him'. Al-Muttaqi al-Hindi, p. 221
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