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Shi'ite Hadith Sources

Shiite Hadith Sources1. Salim b. Qays al Hilali, Kitabu salim b. Qays, 1st c.2. Imam Zayn al Abidin Al Sahifa al Sajjadiyya, 1st c.3. Zayd b. Ali, Musnadu Zayd, 2nd c.4. Imam Jafar al Sadiq, Tashid al Mufaddal, 2 nd c

5. (Ascribed to) Imam Jafar al Sadiq, Misbah al Sharia 2nd c. 6. Jafar b. Muhammad al Hadrami, Aslu Jafar b. Muhammad al Hadrami, 2nd c.7. Jafar b. Muhammad al Qurashi, Aslu Jafar b. Muhammad al Qurashi, 2nd c.8. Husayn b. 'Uthman b. Sharik, Aslu Husayn b. 'Uthman b. Shrik, 2nd c.9. Khallad al Sindi, 'Aslu Khallad al sindi, 2nd c.10. Dursut b. Abi Mansur, Aslu Dursust b. 'Abi Mansur, 2nd c. 11. Zayd al Zarrad, Aslu Zaydal Zarrad, 2nd c.12. Zayd al Nirsi, 'Aslu Zayd al Nirsi, 2nd c.13. Zarif b. Nasih, 'Aslu 'Abd' Allah b. al Jubar (Diyatu Zarif b. Nasih, 2nd c.14. 'Asim b. Hamid al Hannat, Aslu 'Asim b. Hamid al Hannat, 2nd c.15. 'Abd Allah b. Yahya al Kahili, 'Aslu 'Abd Allah b. Yahya al Kahili, 2nd c.16. 'Abd al Malik b. Hakim, 'Aslu 'Abd al Malik b. Hakim, 2nd c.17. 'Ala' b. Razin, Mukhtasar 'Aslu 'Ala b. Razin, 2nd c.18. Muthanna b. al walid al Hannat, Aslu Muthanna b. al Walid al Hannat, 2nd c.19. Muhammad b. al Muthanna al Hadrami, 'Aslu muhammda b. al Muthanna al Hadrami, 2nd c.20. Abu said 'Abbad al 'Usfuri, 'Aslu abi said 'abbad al Usfuri, 2nd c.21. Salam b. 'Abi 'Umara, Aslu Salam b. 'Abi 'Umra, 2nd c.22. 'Ali b. 'Asbat, Aslu 'Ali b. 'Asbat.
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23. (Ascribed to) Imam 'Ali al Rida, Tibb al Rida 'Alayhi al Salam (Al Risala al Dhahabiyya), 3rd c.24. (Ascribed to) Imam 'Ali al Rida, Sahifatu al Rida 'Alayhi al Salam, 3rd c.25. (Ascribed to) Imam 'Ali al Rida, Fiqh al Rida 'Alayhi al Salam, 3rd c.26.(Ascribed to) Imam Hasan al 'Askari, Tafsiru al Imam al Askari 'Alyahi al Salam,3rd c.27. Ahmad b. Muhammad al 'Hsh'ari al Qummi, Al Nawadi, 3rd c.28. 'Ibrahim b. Muhammad al Thaqafi, Al Gharat, 3rd c.

29. Muhammad b. al Hasan al Saffar al Qummi, Basait al Darajat, 3rd c.30. Husayn and 'Abd Allah b. Bastan, Tibb al Aimma Li Ibna Bastam, 3rd c.31. Al Burqi, Al Mahasin, 3rd c.32. Al Husayn b. Said al Ahwazi, Al Mumin, 3rd c.33. Al Husayn b. Said al Ahwazi, Al Zuhd lil Husayn b. Said, 3rd c.34. Ali b. Jafar, Masailu 'Ali b. Jafar, 3rd c.35.Al Humayri al Qummi, Qurb al Asnad, 3rd c.36. Furat al Kufi, Tafsiru Furat al Kufi, 3rd c.37.Yahya b. al Husayn, Durar al Hadith, 3rd c. 38.Muhammad b. sulayman al Zaydi,Manaqib al Imam Amir al Muminin, 3rd c.

39.Al Ayyashi, Tafsiru al Ayyashi, 4th c.40.Al Kulayni, Al Kafi, 4th c.41.Al Saduq I, Al Imama Wa al Tabsira, 4th c.42.Al Iskafi, Al Tamhis, 4th c.43.Al Qudi al Numan b. Muhammad, Daaimu al Islam, 4th c.44.Muhammad b. Quluya al Qummi, Kamil al Ziyarat, 4th c. 45.Jafar b. Ahmad b. Ali al Qummi, Jami al Ahadith gi al Qummi, 4th c.46.Jafar b. Ahmad b. Ali a l Qummi, Al Ghayat, 4th c.47.Jafar b. Ahmad b. Ali al Qummi, Al Musalsalat, 4th c. 48.Jafar b. Ahmad b. Ali al Qummi, Al Amal al Mania Min al Janna, 4th c.

49.Jafar b. Ahmad b. Ali al Qummi, Nawadir al Hathar fi Ali Khayr al Bashar, 4th c.50.Jafar b. Ahmad b. Ali al Qummi, Al Arus, 4th c. 51.Muhammad b. Muhammad al Ashath al Kufi, Al Jafariyyat (Al Ashathiyyat), 4th c.52.Ibn Khazzar al Qummi, Kifayat al Athar, 4th c.53.Ali b. Ibrahim al Qummi, Tafsiru al Qummi, 4th c.54.Al-Numani, Al - Ghaybatu Li al Numani, 4th c.55.Al-harrani, Tuhaf al-Uqul, 4th c.56.Sheikh al-Saduq, Al-Amali Li al-Saduq, 4th c.57.Sheikh al-Saduq, Al-Tawhid, 4th c.58.Sheikh al-Saduq, Thawabu al-A'mal, 4th c.
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59.Sheikh al-Saduq, Al-Khisal, 4th c.60.Sheikh al-Saduq, Sifatu a l-Shi'a, 4th c.61.Sheikh al-Saduq, Ilalu al-Shariyi, 4th c.62.Sheikh al-Saduq, Uyunu Akhbar al-Rdia Alayhi al-Salam, 4th c.63.Sheikh al-Saduq, Fada'il al-Ashhur al-Thalatha, 4th c. 64.Sheikh al-Saduq, Fada'ilu al-Shi'a, 4th c.65.Sheikh al-Saduq, Kamal al-Din, 4th c.66.Sheikh al-Saduq, Musadiqatu al-Ikhwan, 4th c.

67.Sheikh al-Saduq, Ma'ani al-Akhbar, 4th c.68.Sheikh al-Saduq, Man la Yahdurulu al-Faqih, 4th c. 69.Sheikh al-Saduq, Al-Mawa'iz li-al-Saduq, 4th c.70.Ibn Shadhan (Muhammad b. Ahmad), Me'atu Manqaba, 5th c. 71.Sheikh al-Mufid, Al-Irshad, 5th c.72.Sheikh al-Mufid, Al-Amali li al-Mufid, 5th c.73.Sheikh al-Mufid, Al-Mazar li al-Mufid, 5th c.74.Sheikh al-Mufid, Nahj al-Balagha, 5th c.75.Jafar b. Muhammad al-Mustaghfiri, Tibb al-Nabi Sallahu Alaghi wa'Alihi Wa Sallam, 5thc.

76.Sayyid al-Murtada, Al-Hamli li al-Murtada, 5th c.77.Husayn b. Abd al-Wahhab, Uyun al-Mujizat, 5th c.78.Al-Karajaki, Kanz al-Fawaid, 5th c.79.Al-Karajaki, Madan al-Jawahir, 5th c.80.Muhammad b. Ali al -Karajaki, Al-Istibsar fi al-Nass Ala al-Aimma, 5th c.81.Sheikh al-Tusi, Ikhtiyaru Marifat al-Rijal (Rijalu al-Zarkashi). 82.Sheikh al-Tusi, Al-Istibsar,5th ed.83.Sheikh al-Tusi, Al-Amali Li al-Tusi, 5th c.84.Sheikh al-Tusi, Tahdhib al-Akham, 5th c.85.Sheikh al-Tusi, Al-Ghayba li al-Tusi, 5th c.

86.Sheikh al-Tusi, Misbah al-Mutahijjid, 5th c.87.Abu Muhammad Abd al-Rahman al-Khazai, Al-Arabauna Hdithan fi Fadailu Ali Alayhi Al-Salam, 5th c.88.Muhammad b. Ali al-Alousi al-Kufi, Al-Taazi, 5th c. 89.Muhammad b. Jarir b. Rustam al-Tabari, Dalail a l-Imama, 5th c.90.Muhammad b. Jarir b. Rustam al-Tabari, Nawadir al-Mujiza t fi Manaqib al-Aimma al-Huda, 5th c.91.Al-Halwani, Nuzhat al-Nazir, 5th c.92.Al-Shajari al-Zaydi, Al-Amali li a l-Huda, 5th c.


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93.Muhammad b. Ali a l-Tabari, Bisharatu al-Mustafa, 6th c. 94.Al-Hasan b. al-Fadl a l-Tabarasi, Makarimu al-Akhlaq, 6th c. 95.Al-Amidi, Ghuraru a l-Hikam, 6th c.96.Ibn Hamza, Al-Thaqib fi al-Manaqib, 6th c.97.Sayyid Fadl Allah al-Rawandi, Nawadiru al-Rawandi, 6th c. 98.Qutb al-Din al-Rawandi,Al-Daawat, 6th c.99.Qutb al-Din al-Rawandi, Al-Khara'ij wa al-Jara'ih, 6th c. 100.Sheikh Muntajab al-Din, Al-Arbauna Hadithan An Arbaina Shaykhan, 6th c.101.Ahmad b. Ali al -Tabarsi, Al-Ihtijaj, 6th c.

102.Ibn Shahr Ashub, Al-Manaqib li ibn Shahr Ashub, 6th c. 103.Ibn Idris al-Hilli, Mustatrafatal-Sara'ir (al-Nawadir), 6th c. 104.Muhammad b. Ja'far al-Mashadi, Al-Mazaru al-Kabir, 6thc. 105.Abu al-Hasan Ali al-Lithi al-Wasiti, Uyunu al-Hikam Wa al-Mawaiz, 6th c.106.Al-Kaydari, Diwan al-Imam Ali Alayhi al-Salam (Anwar al-Uqul), 7th c.107.Ibn Bitriq, Al-Umda, 7th c.108.Ibn Bitriq, Khasais al-Wahyu al-Mudin, 7th c.109.Ali b. al-Hasan a l-Tabarasi, Mishkati al -Anwar, 6th c. 110.Warram b. Abi Farras, Tanbihual-Khawatir (Majmuatu Warram), 7th c.111.Al-Chaghmini, Tibb al-Nabi Sallalahu Alayhi Wa Alihi Wa Sallam (Qanunchal), 7th c.112.Muhammad b. Abd Allah al-Husayni a l-Halabi, Al-Arbauna Hadithan fi Huquq al-Ikhwan,

7th c.113.Ibn Nama al-Hilli, Muthur al-Ahzan, 7th c.114.Shadhan b. Jibrail, Al-Fadail, 7th c.115.Sayyid b. Tawus (Ali b. Musa), Iqbal al-Amal, 7th c. 116.Sayyid b. Tawus (Ali b. Musa),Al-Aman, 7th c.117.Sayyid b. Tawus (Ali b. Musa), Al-Tahisin li Ibn Tawus, 7th c. 118.Sayyid b. Tawus (Ali b.Musa), Jamal al-Usbu, 7th c. 119.Sayyid b. Tawus (Ali b. Musa), Al-Dawra al-Warqiya, 7th c.120.Sayyid b. Tawus (Ali b. Musa), Sad al-Suud, 7th c. 121.Sayyid b. Tawus (Ali b. Musa),Ghiyathu Sultanu al-Wara, 7th c.122.Sayyid b. Tawus (Ali b. Musa), Fathual-Abwab, 7th c. 123.Sayyid b. Tawus (Ali b. Musa),

Faraju al-Mahmum, 7th c. 124.Sayyid b. Tawus (Ali b. Musa), Falahu al-Sail, 7th c.125.Sayyid b. Tawus (Ali b. Musa), Al-Luhuf (Al-Malhuf), 7th c. 126.Sayyid b. Tawus (Ali b.Musa), Al-Mujtana min al-Duau al-Mujtaba, 7th c.127.Sayyid b. Tawus (Ali b. Musa), Muhasibatu al-Nafs Li Ibn Tawus, 7th c.128.Sayyid b. Tawus (Ali b. Musa), Misbaha al-Zair, 7th c. 129.Sayyid b. Tawus (Ali b. Musa),Al-Malahim Wa al-Fitan (Al-Tashrifat bi'L-Munan), 7th c.130.Sayyid b. Tawus (Ali b. Musa), Muhaj al-Daawat, 7th c. 131.Sayyid b. Tawus (Ali b.Musa), Al-Yaqin, 7th c.132.Abd al-Karim b. Tawus, Farhatu al-Ghari, 7th c.133.Al-Irbili, Kashfu al-Ghumma, 7th c.


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134.Sheikh Muhammad al-Shairi al-Sabziwari, Jamiu al-Akhbar, 7th c.135.Hafiz Rajab a l-Barsi, Mashariqu Anwar al-Yaqin, 8th c. 136.Shahid I, Al-ArbaunaHadithan, 8th c.137.Shahid I, Al-Arbauna Hadithan min Waiyyat al-Nabi, 8th c. 138.Shahid I, Al-Mazar liShahid al-Awwal, 8th c.139.Shahid I, Al-Durratu al-Bahira, 8th c.140.Al-Hasan b. Muhammad al-Daylami, Irshadu al-Qulub, 8th c.141.Al-Hasan b. Muhammad al-Daylami, Alam al-Din, 8th c. 142.Allama al-Hilli, Kashfu al-

Yaqin fi Fadailu Amir a l-Muminin, 8th c.143.Ibn Fahd al-Hilli, Al-Tahsin li Ibn Fahd, 9th c.144.Ibn Fahd al-Hilli, Uddatu al-Dai, 9th c.145.Ibn Abi Jumhur, Awali al-Liali, 9th c.146.Al-Hasan b. Sulayman al-Hilli, Mukhtasaru Basairu al-Darajat, 9th c.147.Al-Kafami, Al-Baladu al-Amin, 10th c.148.Al-Kafami, Al-Misbah Li al-Kafami, 10th c.149.Shahid II, Al-Arbaun Hadithan, 10th c.150.Shahid I I, Maskanu al-Fuad, 10th c.151.Shahid II, Muntaqa al-Jaman fi al-Ahadith al-Suhar, 10th c. 152.Shahid II, Al-Durr al-

Manthur Min al-Mathur Wa Ghayr al-Mathur, 10th c.153.Yahya b. Husayn al-Bahrani, Al-Shihab fi al-Hukm Wa al-Adab, 10th c.154.Sharaf al-Din Ali al-Husayni, Tawil al-Ayat al-Zahira, 10th c. 155.Izz al-Din Husayn al-Amili al-Harithi, Al-Arbauna Hadithan, 10th c.156.Sheikh al-Bahai, Al-Arbain, 11th c.157.Sheikh al-Bahai, Miftahu al-Falah, 11th c.158.Muhammad-Taqi al-Majlisi, Al-Arbauna Hadithan, 11th c. 159.Al-Faydh al-Kashani, Al-Haqqaiq fi Mahasinu al-Akhlaq, 11th c.160.Al-Faydh al-Kashani, Khulasatu al-Adhkar, 11th c.161.Al-Faydh al-Kashani, Kalamatu Maknuna, 11th c.

162.Al-Faydh al-Kashani, Nawadiru al-Akhbar fi Usul al-Din, 11th c.163.Al-Faydh al-Kashani, Al-Nawadir fi Jam al-Ahadith, 11th c. 164.Al-Faydh al-Kashani, Al-Wafi, 11th c.165.Muhammad b. al-Fayd, Maadinu al-Hikmati fi Makatib al-Aimma, 12th c.166.Al-Hurr al-Amili, Al-Ithna Ashariyya fi al-Mawaiz al-Adadiyya, 12th c.167.Al-Hurr al-Amili, Ithbata al-Hudat, 12th c.168.Al-Hurr al-Amili, Al-Jawahira al-Saniyya fi a l-Ahadith a l-Qudsiyya, 12th c.169.Al-Hurr al-Amili, Al-Sahifa al-Thaniya al-Sajjadiyya, 12th c. 170.Al-Hurr al-Amili, Wasailual-Shia, 12th c.


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171.Al-Hurr al-Amili, Al-Fusulu al-Muhimma fi Usulu al-Aimma, 12th c.172.Al-Hurr al-Amili, Bidayatu al-Hidaya, 12th c.173.Sayyid Hashim al-Bahrani, Al-Burhan fi Tafsiru al-Quran, 12th c.174.Sayyid Hashim al-Bahrani, Madinatu al-Maajiz, 12th c. 175.Sayyid Hashim al-Bahrani,Yanabiu al-Maa jiz Wa Usul a l-Dalail, 12th c.176.Sayyid Hashim al-Bahrani, Al-Insaf fi al-Nass Ala al-Aimma, 12th c.177.Muhammad Baqir al-Majlisi, Bihar al-Anwar, 12th c.178.Al-Arusi al-Huwayzi, Tafsiru Nur al-Thaqalayn, 12th c. 179.Sulayman b. Abd Allah al-Bahrani, Al-Arbauna Hadithan fi Imamatu Amir al-Muminin, 12th c.180.Abd Allah b. Salih al-Samahiji, Al-Sahifatu al-Alawiyya, 12th c.181.Sheikh Abu Allah al-Bahrani, Awalimu al-Ulum Wa al-Maarif, 12th c.182.Muhammd Sadiq Khatun Abadi, Kashfu al-Haqq (Arbain-I Khatun Abadi)13th c.183.Ahmad b. Taan al-Bahrini, Al-Sahifatu al-Sadiqiyya, 14th c. 184.Husayn al-Nuri al-Tabarasi, Al-Sahifatu al-Alawiyya al-Thaniya, 14th c.185.Husayn al-Nuri al-Tabarasi, Mustadraku al-Wasail, 14th c.

The Excellences of the Imam Husayn(A.S.)in Sunni Hadith TraditionHUMAN history may be seen as a record of the eternal struggle between right and wrong,virtue and vice, good and evil, and righteousness and wickedness. This struggle wasdecreed by God when Adam, an earthly creature, was sent to earth to engage in thiseternal battle. It is through this struggle that human beings can earn their eternal bliss inthe Gardens of Paradise, or their eternal punishment in the Fire. In the history of nationsthis struggle often attains universal significance as that moment of the struggle can speakto all subsequent times and situations. Thus the Qur'an urges us over and over again toponder the end of those who were before us, and how God dealt with them. In every case,moreover, a prophet or messenger of God was rejected by his people and killed or drivenout. In this sense, therefore, the struggle is in the end between God and humankind,between truth and falsehood, and between right guidance and manifest error.

Nowhere is this struggle placed in sharper rel ief than in the li fe of the Prophet Muhammad,and the lives of the people of his House. The life and witness of the Imam Husayn inparticular, has acquired specia l significance in Muslim piety. This is because he hasprovided a model for all martyrs in the way of God, for all time.The purpose of this paper is to emphasize the universal significance of the Imam in Muslimtradition. It is important to observe that all the traditions cited in this essay are found inboth Shi'i and Sunni hadith literature. But while in the Sunni community such traditionsremain purely pietistic, Shi'i tradition has made them the basis of a complex theologicalsystem.However, to appreciate the place of Husayn, 'the prince of martyrs', in Muslim history, a


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word must be said about the place of the Prophet's family (the ahl al-bayt) in Muslim piety.At the same time the people of the House of the Prophet Muhammad are not unique in theprophetic history of human societies. A word is, therefore, necessary concerning thefamilies of other prophets, if we are to appreciate fully the devotion which Muslimsthroughout their long history have accorded the people of the House of Muhammad, theseal of the prophets.Prophetic history begins, according to the Qur'an, with Adam, called safwat Allah (the electof God). He was followed by Noah, the first of the prophets of power or resolve (ulu al-'azm). Noah was sent as a messenger by God to his people who rebelled against God'smessage, and were thus destroyed by the flood. Then came Abraham, the father ofprophets. With his son Ishmael he built the Ka'ba, the first house for the worship of God.[1]Ishmael was also a prophet, and the ancestor of the prophets Shu'ayb, Salih, Hud, andfinally Muhammad, the last messenger of God to humankind.Isaac, Abraham's second son, was also a prophet and the father of prophets. Among hisdescendants were the family of 'Imran, the father of Moses, and Jesus, as well as otherearlier prophets who were sent by God to the Children of Israel. The Qur'an declares thatGod has elected Adam, Noah, the family of Abraham and the family of 'Imran. It furtherstates that they were a single progeny, one from the other'.[2] All the prophets and their

families are therefore of one physical and spiritual lineage They and their households arethe elect of God, purified and honoured over the rest of humankind.The people of the House of the Prophet Muhammad were likewise chosen by God andpurified from all evil and sin. The Muslim community did not, however, infer the status ofthe family of Muhammad from that of earlier prophets and their families.Rather they too were chosen by God and purified from all evil and sin. Yet becauseMuhammad was the last prophet sent to guide humanity to God and the good, hisdescendants could not assume his prophetic role. Their mission was to be the Imams, orguides, of the Muslim community. Their task is to safeguard the message vouchsafed toMuhammad by God for humankind. Like many prophets, the Imams had to endure rejection

by their people and much suffering at their hands; martyrdom in the cause of God wasoften their lot. Yet the greater the suffering, the greater is the reward and honour whichGod promises His prophets, friends (awliya'), and righteous servants. Thus the Prophet wasasked: 'Who among men are those a fflicted with the greatest calamity?' He replied:The prophets, then the pious, everyone according to the degree of his piety. A man isafflicted according to his faith (din); if his faith is durable, his affliction is accordinglyincreased, and if his faith is weak, his affliction is made lighter. Afflictions continue tooppress the worshipful servant until they leave him walking on the face of the earth withoutany sin cleaving to him. [3]


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Excellences of the Ahl al Bayt(A.S.)In both Sunni and Shi'i Muslim tradition, one important event symbolizes the status of theahl al-bayt and the human as well as spiritual dimensions of their relation to the Prophet.This is the tradition or episode of al-kisa' (the mantle, or cloak) which the Prophet spreadover himself and Fatima his daughter, 'Ali, and their two sons Hasan and Husayn. Thistradition has come down to us in a number of versions, each stressing one or anotheraspect of the excellences of the family of the Prophet and his love for them. Ahmad b.Hanbal relates on the authority of Umm Salama, the Prophet's wife, that he said to Fatimaone day:'Bring me your husband and two sons.' When they had all come together he spread overthem a mantle, and laying his hand over them, he said: 'O God, these are the people of theHouse of Muhammad! Let therefore your prayers and blessings descend upon Muhammadand the people of the House of Muhammad; for you are worthy of all praise and glory.'Umm Salama continued: 'I then lifted the mantle to enter in with them, but he pulled itaway from my hand saying, "You too shall come to a good end". [4]The point which this version of the kisa' tradition emphasizes is that the ahl al-bayt are onlythe five: Muhammad, 'Ali, Fatima, and their two sons Hasan and Husayn. Umm Salama,one of the most highly venerated of the Prophet's wives, was denied this special status. We

shall have more to say about this point, as it is emphasized in almost every version of thistradition.In another highly interesting version of the kisa' tradition, related on the authority of 'AbdAllah b. Jafar b. Abi Talib, we read:As the Apostle of God saw mercy descending, he demanded: 'Call them for me, call themfor me!' Safiyya asked: 'Who should we call, O Messenger 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 his hands to heaven said: 'O God, these are thepeople of my House; bless, O God, Muhammad and the people of the House ofMuhammad!' God then sent down the verse: Surely God wishes to remove all abomination

from you, O People of the House, and purify you with a thorough purification. [5]This version of the tradition provides the meaning of the kisa' and the basis of itssignificance. The mantle is a symbol of divine mercy and blessing covering the Prophetand his holy family. It is, moreover, a source or haven of consolation and serenity in theface of the great sufferings and martyrdom which the Prophet's family had to endure afterhim. In this infinite source of divine mercy, the pious also share in times of sufferings andafflictions. The kisa' finally sets apart the 'holy five' from the rest of the faithful, anddistinguishes them from the rest of the Prophet's family.The event of the kisa' provides the occasion for the revelation of the verse of purificationjust cited. Before the sectarian conflicts which split the Muslim community set in, classical


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tradition was almost unanimous in interpreting this verse as referring to the Prophet, hisdaughter Fatima al-Zahra' (the Radiant), her husband and cousin,' Ali, and their two sonsHasan and Husayn. [6]In still another version of the kisa' tradition, the continuity of the Prophet's family with thoseof earlier prophets is clearly indicated. Wathila b. al-Asqa', on whose authority this traditionin most of its variants is related, reports the following 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, Hasan and Husayn] are of meand I am of them! Bestow, therefore, your blessings, mercy, forgiveness and pleasure uponme and them.' [7]This prayer echoes a prayer which Muslims repeat daily:O God, bless Muhammad and the people of the House of Muhammad, as you have blessedAbraham and the people of the House of Abraham among all beings.The House of Muhammad is, therefore, for all Muslims, 'the household of prophethood andthe frequenting place of ange ls'. The famous Qur'an commentator al-Suyuti quotes atradition attributed to Umm Salama in interpretation of the verse of purification:This verse was sent down in my house ... There were in the house then, seven: Gabriel andMichael, and 'Ali, Fatima, Hasan, and Husayn, and I stood at the door of the house. I asked:

'O Messenger of God, am I not of the People of the House?' He said: 'You shall indeedcome to a good end! You are, however, one of the wives of the Prophet.' [8]The close friendship between the Prophet and the holy family, a relationship which wentfar beyond the bond of blood relation, may be seen in the incident of the mubahala, orprayer ordeal, with which the Prophet challenged the Christians of Najran.[9] In themubahala verse of the Qur'an, God orders the Prophet and his opponents to 'Call togetherour sons and your sons, our women and your women, and ourselves and yourselves.' In theview of most Qur'an commentators and traditionists, the Prophet's sons are Hasan andHusayn, 'his women' refers to Fatima, and 'his self' refers, apart from himself, to 'Ali. Whenthe people of Najran saw them, they recognized their high status with God, and with great

trepidation they declined the mubahala and opted instead for peace.Tradition asserts that the Prophet sensed the hostility which his community was to show tothe People of his House after him. He is said to have often declared, 'I am at war againsthim who fights against you, and will show peace toward him who shows peace to you.'This invective is strongly put in a tradition related on the authority of Abu Bakr, theProphet's famous Companion and the first caliph. He said:I saw the Messenger of God pitch a tent in which he placed 'Ali, Fatima, Hasan, andHusayn. He then declared: 'O Muslims, I am at war against anyone who wars against thepeople of this tent, and am at peace with those who show peace toward them. I am a


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friend to those who befriend them. He who shows love toward them shall be one of ahappy ancestry and good birth. Nor would anyone hate them except that he be ofmiserable ancestry and evil birth. [10]Love for the Prophet's family is enjoined by God in the Qur'an, where He says: Say, 'I askno other reward of you save love of my next of kin' (42:23). Qur'an commentators havegenerally agreed that 'the next of kin' here intended are the ahl al-bayt. [11]The People of the House of the Prophet Muhammad have been for the pious an example ofgenerosity, steadfastness in the face of hardship, and a source of solace in time of trialsand afflictions. After days of fasting and prayers for the health of the two sick childrenHasan and Husayn, the family fed the few morsels of dry bread and dates for which 'Ali hadlaboured so hard to the needy. On the first evening, we are told, a beggar came. On thesecond, it was an orphan, and on the third, a captive. To each in turn, they gave the loaf ofbarley bread and few dates which Fatima had prepared for the family to break their fast.Thus God sent down the verse: They give food to eat, even though they cherish it, to theneedy, the orphan and the captive. [12] Yet, in the end, God sent down a celestial table tofeed His friends.Early tradition shows a tension in the relationship of the Prophet to the community and inthe relationship of the latter to the holy family. Much of the literature reflecting this tension

was most likely the product of a later age, but projected back to the time of the Prophetand his Companions. Here love for the Prophet's family is not simply recommended as apious act, but is presented as a challenge, and in a harsh reproaching tone. Furthermore, i tis on this love to the ahl a l-bayt that rewards and punishments on the Last Day arepredicated.[13] Thus we are told that the Prophet said:He who desires the pleasure to live my life, die my death and dwell in a garden of Edenwhich my Lord has planted, let him be a friend to 'Ali after me. Let him also be a friend tohis friends. Let him finally be guided by the Imams after me, for they are my progeny. Theywere created of my clay, and have been vouchsafed knowledge and understanding. Woeto those of my community who deny their superiority, and those who violate the demands

of kindness to my next of kin. May God not grant them my intercession.' [14]In another tradition, the Prophet promises his intercession to those who honour hisdescendants, provide them with whatever needs they may have, and those who love themwith their heart and profess this love with their tongues. [15]It has already been stressed that the ahl al-bayt share with the prophets of old and theirdescendants 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 expressedin hagiographical language, a language common to both Sunni and Shi'i tradition. Onesuch common example may suffice to demonstrate the devotion in the piety of bothtraditions to the Prophet and the people of his household.


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The Qur'an tells us that Adam received certain words of God which earned him God'sforgiveness 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 famoustraditionist and authority on the Qur'an, asked the Prophet about the words which Adamreceived. 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.' [16] Inanother highly dramatic version of this tradition, Adam is taught the words as the onlymeans 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 thatwhen Adam and his wife were expelled from Paradise, Adam wept bitterly over his sin fora 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 myservant?' '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 ofthe All-Merciful?' The angel then said: 'You must pray fervently with these words, and Godwill accept your repentance and forgive your sin. Say: "O God, I beseech you for the sakeof 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." [17]

Hasan(A.S.) and Husayn(A.S.)Islamic tradition has preserved numerous anecdotes depicting the tender care and lovewhich the Prophet showed Hasan and Husayn. They were both born in Medina, and thusknew the Prophet only as children. It is therefore with the intimacy and love of agrandfather that the early l ife of the two Imams is coloured. Once more, these familyanecdotes also reflect clearly the theological and political tension within the community, atension which largely centered around Hasan and Husayn. One such anecdote is the

following.One day, we are told, Hasan and Husayn were lost, and their mother Fatima came to theProphet greatly alarmed. The angel Gabriel, however, came down and told the Prophetthat the two youths were asleep in an animal fold some distance away. God, the angelreassured the anxious family, had charged an angel to keep watch over them. The Prophetwent to the spot and found the angel had spread his two wings: one under them and theother over them as cover. The Prophet stooped over the two children and began to kissthem until they awoke. He then carried them on his shoulders back to the city. A largecrowd of Muslims followed the Prophet and his two grandsons to the mosque.


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The Prophet then addressed the assembled people and said: 'O Muslims, shall I inform youof those who have the best grandfather and grandmother of humankind?' 'Yes, O Apostle ofGod', they all replied. 'They are Hasan and Husayn', he said. 'Their grandfather is theApostle of God, the seal of the Messengers, and their grandmother is Khadija, daughter ofKhuwaylid, mistress of the women of Paradise.' The Prophet then declared Hasan andHusayn to have the best maternal uncle and aunt: Jafar and Umm Hani', son and daughterof 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 ofGod. The Prophet concluded: 'O God, you know that Hasan and Husayn shall be inParadise, their uncles and aunt shall be in Paradise, and those who love them shall be inParadise, while those who hate them shall be in the Fire." [18]Abu Hurayra, the famous hadith transmitter, related that often when they prayed behind theMessenger of God Hasan and Husayn would jump on his back while he was prostrate inprayer. 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 theProphet wished them to stay. Soon, however, a flash of lightning illuminated the sky, andthey thus walked in its light until they entered their home. [19]The friends (awliya') of God, like the prophets, are favoured with miracles. These are notmiracles proper (mu'jizat), but rather karamat (divine favours). The lightning incident wasone such divine favour by means of which the Prophet wished to inform the community ofthe 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, butalso 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 theauthority of Salman the Persian: 'Whoever loves Hasan and Husayn, I love him, andwhomsoever I love, God also loves, and whomsoever God loves, He shall cause him toenter into the gardens of bliss.' Likewise he who hates Hasan and Husayn shall beconsigned to the Fire, because both God and his Messenger will hate him, 'and a terrible

punishment awaits him'. [20]Muslim hagiographical piety extended this unity and intimacy between the Prophet and histwo grandchildren to include the angels of heaven. Thus Hudhayfa, a well knowncompanion and traditionist, reported that the Prophet said: 'An angel is here who nevercame down to earth before this night. He sought permission from his Lord to come downand greet me, and to bring me the glad tidings that Fatima is the mistress of the women ofParadise, and that Hasan and Husayn are the masters of the youths of Paradise.' [21]There is no doubt that the special status of the Imam Husayn in Muslim piety and devotionhas in large measure been due to the Imam's great sacrifice of family, wealth, and lifeitself in the way of God. Husayn's martyrdom - his courage, steadfastness, dignity, and true


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devotion in times of great crisis - have inspired Muslims of all walks of life. Husayn hasinspired the best poetry in all Islamic languages; even non-Muslim poets celebrated hisgreat virtue and valour. Above all, however, the Imam Husayn's martyrdom became asource of strength and endurance for Muslims in times of suffering, persecution andoppression. He has stood with every wronged man or woman before oppressive rulers,reproaching wrongdoers and encouraging the oppressed to persist in their struggle forfreedom and dignity. The following encounter between Zayd b. Arqam, a venerablecompanion of the Prophet, and 'Ubayd Allah b. Ziyad is a living testimony to the strugglebetween illegitimate authority and the power of right. When the head of the Imam Husaynwas brought before him, Ibn Ziyad began to poke its teeth and lips with a stick.Zayd protested: 'Take away your stick! For, by God, I saw the Apostle of God often kissthese lips.' Saying this, Zayd began to weep. Ibn Ziyad reprimanded him, saying: 'May Godcause your eyes to weep! Had it not been that you are an old and senile man, I would havecut off your head.' Zayd then walked away, exclaiming: 'O men, you are slaves after thisday. For you have slain the son of Fatima and set as amir over you the son of Marjana [i.e.,Ibn Ziyad]. By God, he shall kill the best of you and enslave the most wicked among you.Perish those who accept humiliation and shame.' Zayd then said, 'O Ibn Ziyad, I shall tellyou something that will enrage you even more. I saw the Apostle of God seating Hasan onhis left leg and Husayn on his right, and say, "O God, I commend them and the mostrighteous of the people of faith to your trust." How have you dea lt with the trust of theProphet, O Ibn Ziyad?' [22]Divine wisdom in creation can be best discerned, according to the Qur'an, in the order ofnature, and in the human individual and his society. Muslim hagiography has recorded thedramatic effect the death of Husayn had on nature. Thus the famous traditionist al-Bayhaqireported that when al-Husayn b. 'Ali was killed, the sun was so deeply eclipsed that starswere seen at midday. People feared that it was the Day of Resurrection.[23] Nadra al-Azdiya, a woman who was contemporary with the Imam Husayn, is said to have reported:'When al-Husayn b. 'Ali was killed, the sky rained down blood, so that next morning we

found our wells and water jugs filled with it.' [24]The memory of the martyred Imam has been kept alive and nourished by the tears of thefaithful who vicariously share in the tragedy of the Imam Husayn and his loved ones andfriends. Here again, tradition has extended the grief displayed by the pious for the tragedyof Karbala' to the cosmic order. Thus al-Suyuti reports in his commentary on the versedescribing God's compassion towards the ancient martyr John son of Zachariah that 'Theheavens did not weep for the death of anyone except John son of Zachariah and al-Husaynb. 'Ali. Its redness [at sunset] is the sign of its weeping.'[25]

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ConclusionIt has already been argued that there is an existential and all-inclusive unity between theProphet and his daughter Fatima, her husband, 'Ali, and their two sons. This unity makes itimpossible to discuss one without discussing a ll the others. We have, therefore, beenconcerned throughout this study with the Imam Husayn in the context of this essential unity.It must be added, however, that the Imam Husayn was especially close to the heart of hisgrandfather, the Prophet Muhammad. It is of Husayn alone that he declared: 'Husayn is ofme and I am of Husayn. May God love those who love Husayn.'[26] When sura 108 (al-Kawthar) was revealed, the Prophet announced this great favour to his close companion

Anas b. Malik, on whose authority this tradition is reported. Anas asked: 'What is al-Kawthar?' He answered: 'It is a river in Paradise, but neither those who violate mycovenant (dhimma), nor those who shall kill the people of my House will be allowed todrink of it.' [27]Finally, Shi'i tradition has always insisted on the great merit the faithful earn in makingpilgrimage (ziyara) to the tomb of the Imam Husayn and the tombs of the men who weremartyred with him.Yet Sunni tradition has likewise seen great merit in this pious act.[28] The ziyara to thetomb of the martyred Imam has acquired this great significance in all Muslim traditionbecause the Imam and his fellow martyrs are seen as models of jihad in the way of God. Itis related that the father of the Imams, 'Ali ibn Abi Talib, passed by Karbala' after the battleof Siffin. He took a handful of its soil and exclaimed: 'Ah, ah, on this spot some men will beslain, and will enter Paradise w ithout reckoning!' [29]The spiritual unity of the ahl al-bayt, symbolized by the kisa', is in turn a symbol of the unityof all Muslims. It is for the sake of this unity in faith and commitment (islam) to God and thetruth that the Imam Husayn sacrificed his life. He refused a partisan Islam when he refusedto legitimize Umayyad rule. Because he refused humil iation, wrongdoing and deviationfrom the ideals of Islamic leadership as exemplified by the Prophet and his own father 'Ali,the Commander of the Faithful, the Imam Husayn drew once and for all the distinction

between a true khalifa (representative) of the Apostle of God and the kings of this world.But above all, the Imam Husayn and his fellow martyrs accepted God's bargain with thepeople of faith to exchange their lives and wealth for the eternal bliss of Paradise.[30] Thisdivine challenge is no less relevant to the Muslim community today than it was fourteenhundred years ago. It invites us still to 'a garden whose breadth is greater than the heavensand earth, prepared for those who fear God'.[1] See 2:127, 3:96.[2] See 3:33.[3] Musnad Ibn Hanbal, quoted in M. Ayoub, Redemptive Suffering in Islam (The Hague,1978), p. 25, and see also pp. 25-6

[4] Ah d b H b l M d (C i 1313) IV 323


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[4] Ahmad b. Hanbal, Musnad (Cairo, 1313), IV, 323.[5] Abu 'Abd Allah Muhammad b. Abd Allah al -Nisaburi, Mustadrak al-sahihayn(Haydarabad [Deccan], 1324), III, 147. See also 33:33.[6] See, for example, the commentary on this verse in al-Zamakhshari and al-Tabari.[7] Ala al-Din Ali al-Muttaqi b. Husam al-Din al -Hindi, Kanz al-'ummal (Haydarabad[Deccan], 1312), p. 217.[8] See the commentary on 33: 33 in al-Suyuti, Al-Durr al-manthur.[9] See 3:61. see also Muhammad b. 'Isa al-Tirmidhi, Sahih al-Tirmidhi (Cairo, 1920), II, 300,and Ibn Hanbal, I, 185.[10] Abu Ja'far Ahmad al-Muhibb al-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 fi sihahal- sitta (Najaf, 1384), p. 252.[11] See the commentaries on this verse in al-Zamakhshari, al-Tabari, and al-Suyuti.[12] 76:8.[13] For a detailed discussion of this tradition, see M Ayoub, pp 43-5.[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 a l-Muhriqa (Cairo, 1312), p. 150.[16] See the commentary on 2:37 in al-Suyuti.[17] Al-Muttaqi al-Hindi, I, 234.[18] Al-Fayruzabadi, III, 187.[19] Ibn Hanbal, II, 513; al-Muttaqi al-Hindi, VI I, 109.[20] Al-Muttaqi al-Hindi, p. 221[21] Al-Tirmidhi, II, 307[22] Ibn Hajar, p. 118.[23] Abu Bakr Ahmad b Husayn b. al-Bayhaqi, Al-Sunan al-Kubra (Haydarabad, 1344), III,337.[24] Ibn Hajar, p. 291.

[25] See the commentary on 19:13 in al-Suyuti.[26] Al-Tirmidhi, II, 306.[27] See the commentary on sura 108 in al-Suyuti.[28] Muhibb al-Din Ahmad b. Abd Allah al-Tabari, Dhakha'ir al- 'uqba (n.p., 1356), p. 151.Note also the popularity of the Mosque of the Head of the Imam Husayn in Cairo as a placeof pilgrimage.[29] Shihab al-Din Ahmad b. Hajar al-Haytami al-Asqalani, Tahdhib al-tahdhib (Haydarabad[Deccan], 1325), II, 348.[30] See 9:111.

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