In the Name of Allah, the Most Merciful, the Compassionate
“That reward is the good news which Allah gives to His servants who believe and do good.
Say, O Prophet, ‘I do not ask you for a reward for this message—only honor for our kinship.’
Whoever earns a good deed, We will increase it in goodness for them.
Surely Allah is All-Forgiving, Most Appreciative.” (Qur’an 42: 23)
There is a profound story—deemed sound by many scholars—about our master Bilal ibn Rabah, the muezzin (prayer caller) of the beloved, peace and blessings be upon him.
After the passing of our master the Prophet, peace be upon him, Bilal could no longer bear to live in Medina and decided to leave.
He traveled to the Levant, to a town called Darayya, where he settled and married. One night,
he awoke in tears. His wife asked him, “What is the matter, O Bilal?”
He replied, “I saw the Messenger of Allah, peace and blessings be upon him and his family, in a dream. He said to me: ‘O Bilal, what is this distance and coldness? Has the time not come for you to visit me?’”
He said, “What is all this estrangement, O Bilal?” So he put on his clothes, mounted his horse, and set out for Medina.
As soon as he entered Medina, he met al-Faruq al-Akbar, our master Umar. Umar greeted him, deeply missing his companion and beloved friend.
Umar said, “O Bilal, call the adhan for us as you used to call it for the Messenger of Allah.” Bilal apologized and said, “Forgive me, O Umar.”
“By Allah, I will not call the adhan for anyone after the Messenger of Allah.”
He walked on and met the great Caliph, our master Abu Bakr, who said, “O Bilal, call the adhan for us as you used to for the Messenger of Allah.”
He replied, “Forgive me, O Caliph of the Messenger of Allah. By Allah, I will not call the adhan for anyone after the Messenger of Allah.”
Then comes the heart of the story: al-Hasan and al-Husayn, the leaders of the youth of Paradise.
They were still young. They ran to Bilal saying, “O Bilal, O Bilal, call the adhan for us as you used to for the Messenger of Allah.”
He fell to his knees and said, “As for you two, I cannot refuse your request. I cannot—you are the dearest ones.”
He began kissing them and breathing in their scent, saying, “This is the fragrance of their grandfather.” Hearing their words, he could not deny them.
He ascended the pulpit and began the adhan: “Allahu Akbar, Allahu Akbar.” (Allah is the Greatest) The entire city of Medina trembled. “Allahu Akbar, Allahu Akbar.” People rushed out—women, men, elders, and children.
Even young women emerged from their chambers—the entire city poured out.
“Ashhadu an la ilaha illa Allah…” (I bear witness that that there is no deity except Allah) People ran through the streets saying, “Has the Messenger of Allah returned?”
For everyone knew that Bilal had refused to call the adhan after the Prophet. They said, “Then the Messenger of Allah must have returned—has he been sent again?”
Until our master Bilal reached
“Ashhadu anna Muhammadan…” (I bear witness that Muhammad is the Messenger of Allah) but emotion overwhelmed him. Tears choked his voice, he collapsed unconscious, and the adhan was not completed that day.
The moral of the story is that despite his deep emotional pain, Bilal could not refuse the request of our masters al-Hasan and al-Husayn.
He said to them, “You are the dearest ones,” and we too say to the Prophet’s Household (Ahl Al-Bayt): You are the dearest and most appreciated until the Day of Resurrection.
O Messenger of Allah, O grandfather of al-Hasan and al-Husayn—by Allah, be my intercessor, O Imam of the Two Sacred Sanctuaries.
The example of our master Bilal, may Allah be pleased with him, does not represent an isolated case in his treatment of the children of our master Muhammad, peace and blessings be upon him and his family.
Rather, it reflects the attitude of all the Companions of the Messenger of Allah, peace and blessings be upon him.
This was the path of moderation and balance in which they were nurtured in the school of our master Muhammad, peace and blessings be upon him and his family.
Convey my greetings to my mother—O my mother Fatimah, a part of the chosen Prophet, the mother of al-Hasan and al-Husayn, my beloved.
O Messenger of Allah, O grandfather of al-Hasan and al-Husayn—by Allah, be my intercessor, O Imam of the Two Sacred Sanctuaries.
Episode 4
Walking the Path of Balance and Moderation
The books of sīrah (biographies) and history are replete with accounts of the Companions from the Household of our master (peace be upon them), together with the Companions (may Allah be pleased with them).
All of this illustrates the respect and reverence due to the Family of the Prophet, peace and blessings be upon him and his family.
We have a comprehensive hadith in which the beloved, peace and blessings be upon him and his family, says: “This religion will be transmitted by its upright ones in every generation.”
“They will protect it (religion) from the distortions of extremists, the false claims of impostors, and the misinterpretations of the ignorant.”
Thus, in this hadith, the Prophet spoke to us about a rank called uprightness—standing firmly at the boundary of moderation in all matters.
Standing at the boundary of moderation means avoiding both excess and negligence, which is described in another hadith as the middle path of the people.
This middle path preserved the authentic chains of transmission leading back to the beloved, peace and blessings be upon him and his family and Companions.
They preserved it exactly as it was—they did not color it with their own ideas, backgrounds, philosophies, or personal interpretations.
Rather, it was preserved as it was, and they themselves were shaped by it.
In times of tribulation—and indeed in all times—the safeguard for a person is to recognize this middle path and hold firmly to it.
This middle path is preserved by practicing scholars, at the forefront of whom in every age are the Imams of Ahl al-Bayt of their time.
Love for Ahl al-Bayt should inspire a person to seek this path.
He should study the schools through which Allah, the Exalted, preserved the legacy of the beloved, peace and blessings be upon him and his family and Companions.
In creed, in jurisprudence, in spiritual conduct, and in all the sciences of the Shari’ah—and adhere to them.
This is the greatest sign of attachment: whoever holds firmly to it is saved, for it is what the Imams of Ahl al-Bayt have guided to in every age.
When a person does this, Allah, the Exalted, grants him the meaning of: “My Ummah will not unite upon misguidance.”
This unity is not confined to a single class or group alone.
Rather, it is unity across all levels; it is not just one line in one layer, but a line extending through all layers.
“And hold firmly to the rope of Allah all together and do not be divided.” Therefore, a person must do this if he truly loves Ahl al-Bayt.
Look to the middle path upheld by the practicing scholars.
At their forefront are the Imams of Ahl al-Bayt of their time—adhere to it, like al-Azhar al-Sharif in our country, and similar schools in other lands.
Walk with them, take your religious understanding from their teachings, and learn your sciences through them.
When you receive religious knowledge or sources, examine how well they connect to this methodology.
O Allah, send Your blessings upon our master Muhammad and upon the family of our master Muhammad, as You sent blessings upon our master Ibrahim and upon the family of our master Ibrahim. Truly, You are Praiseworthy, Glorious.
Today, when Sheikhs speak about Ahl al-Bayt, one senses a deep bond and witnesses refined manners free of fanaticism.
Personally, when I encounter other groups, such fanaticism repels me; whereas with our Sheikhs, that love draws me in.
This was my own experience: that love attracted me and led me to come to know Ahl al-Bayt—praise be to Allah.
Moderation in loving Ahl al-Bayt is cultivated by reflecting on how the Imams of knowledge and guidance loved them.
They are the exemplars in their love and the foremost models of moderation therein.
At this point, I cite Imam al-Shāfiʿī as a prime example.
Imam al-Shāfiʿī stands as a luminous example of love for Ahl al-Bayt and of balance in that love; no one can question his devotion to them.
Nor can anyone accuse him of excess or extremism in his love for Ahl al-Bayt.
Whoever seeks moderation in loving Ahl al-Bayt should follow the Imams of knowledge in this regard—foremost among them Imam al-Shāfiʿī, may Allah be pleased with him.
At your threshold stands a humble servant, brimming with longing, with but few to support him.
He stretches forth a hand of need, while tears stream freely from his eyes.
Your honor suffices, O sons of al-Zahrāʾ, whenever it is said: your grandfather is the Messenger.
The way the Companions of our master Muhammad (peace and blessings be upon him and his family) treated his noble Household after his passing
reveals the depth of their attachment to him (peace and blessings be upon him) and the sincerity of their love.
This attachment is clearly reflected in their devotion to his Household.
In my understanding and personal experience, the distinction between the love shown by Ahl al-Sunnah and that of other groups lies in the innate, sound recognition of Ahl al-Bayt.
It is enough—as an ordinary person listening to the Sheikhs—to observe how they speak about Ahl al-Bayt and witness the way the Companions treated them in that era.
Their dignity, reverence, and esteem toward Ahl al-Bayt
are evident in their refined manners, respectful silence in their presence, and attentive listening to their words—through this, the distinction becomes clear.
Our master al-Hasan would ride his mount, and out master ʿUthmān and ʿAbdullāh ibn ʿUmar would dismount from their horses out of reverence, respect, and affection for him.
This is what occurred in that instance.
They understood that such affection (mawaddah) was more than customary—it was an expression of closeness, respect, honor, and admiration.
No one compelled them—absolutely not. Their love for the presence of our master, the Messenger (peace be upon him), moved them naturally.
They recognized that these children were part of the Messenger of Allah (peace be upon him). Witnessing their radiant presence naturally inspired awe and reverence.
These are the children of our Prophet, the leaders of the youth of Paradise.
Thus, for them, affection meant greater closeness, deeper love, stronger bonds, and increased devotion.
They serve as models because they were with the Prophet (peace be upon him) through all circumstances, including the moments when his children were born.
They witnessed the passing of his sons firsthand. In my personal view, the Companions were the most devoted in their love for the Household of our Prophet (peace be upon him).
They experienced with them the human moments we have read about or learnt from the scholars.
The Companions lived these moments with Ahl al-Bayt even after the Prophet’s passing. So, when I study any Companion, I also consider the lives of Ahl al-Bayt of our Prophet.
As it is often said, their relationship was inseparable.
The Companions of the Prophet (peace be upon him)
remain a vast gateway to understanding Ahl al-Bayt of our Prophet, even if indirectly—a truly invaluable gateway.
Our master Jābir entered to see the Prophet (peace and blessings be upon him) and found al-Hasan and al-Husayn riding on his back while he moved about on all fours, using his hands and feet.
Our master, the Prophet, would say to them: “What fine little camels you ride, and what fine young masters you are!”
When the Companions saw that the Prophet (peace be upon him) honored his children and grandchildren, loved them, and inspired love for them, they followed his example.
The ones who loved Ahl al-Bayt most deeply were the Companions of our Prophet (peace be upon him).
Whenever our master ʿUmar ibn al-Khaṭṭāb saw al-Hasan and al-Husayn (peace be upon them), he would place his hand on his head, in reverence, and say:
“You are the dearest and high above us all, O Ahl al-Bayt of our Prophet.”
O Lord, send blessings upon the beloved, Muhammad,
and upon his Family, Companions, and Children.
O you lovers, guidance lies before you; send blessings upon him and grant him salutations.
Indeed, sending blessings upon the beloved is an act of care,
bestowing noble grace and spiritual elevation upon the soul.
O Lord, send blessings upon the beloved, Muhammad, and upon his Family, Companions, and Children.
our master ʿUmar sought this connection because he wished for his daughter to become the wife of the Messenger of Allah (peace be upon him), thereby attaining this esteemed relationship.
He was not content with being distinguished among the people, nor with being remembered after assuming the Caliphate as the Commander of the Faithful.
He was not satisfied with being the conqueror of lands and regions, nor with participating in the first Qiblah in Jerusalem.
He did not rest on these merits alone; he approached our master ʿAlī to seek a familial connection by proposing for his daughter, Umm Kulthūm, after ‘Umar’s daughter (Hafsah) had been the wife of the Prophet (peace be upon him).
He pursued this relationship knowing its immense significance with Ahl al-Bayt of the Messenger of Allah (peace be upon him).
Thus, he married Umm Kulthūm, the mother of the believers, granddaughter of the Prophet (peace be upon him), daughter of Sayyida Fāṭimah, and daughter of Sayyidna ʿAlī (may Allah be pleased with him).
This pursuit invites reflection: why did the Companions (may Allah be pleased with them) seek such connections so earnestly,
even though one might think they did not need such status, having already achieved a great rank through their service in the cause of Allah.
We also hear in the stories of Caliph ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) that when he was sitting with his son and our master al-Hasan (peace be upon him) wished to visit him,
the one at the door informed him that the Caliph was busy with his son, ʿAbdullāh.
Our master al-Hasan then returned, but when ʿUmar heard of this, he ran barefoot to him and asked,
“O grandson of the Messenger of Allah, O son of the Messenger of Allah”—thus he addressed him—“why did you come to me and not enter?”
Our master al-Hasan replied, “Your were busy with your son, so I did not wish to enter.” He added, “Is my son like you? Is my son’s station equal to yours? By Allah, our hair would not have grown except by your virtue, O Ahl al-Bayt.”
They are the heirs and trustees of the Messenger of Allah (peace be upon him).
The Prophet said, “I entrust my family to Allah.” Similarly, our master Abū Bakr emphasized the importance of this love, saying: watch over Muhammad in his family.
What does it mean to watch over them? It is not ordinary care; it is supreme vigilance: do not let them need anything, do not cause them distress or harm; approach them and give all you can so that they are pleased.
Never let the Prophet’s Household be in need of anything. Treat them with kindness, greet them warmly, and offer them all that you possess.
They need nothing from anyone, for they are self-sufficient with Allah.
We seek intercession through the pure and virtuous,
through the Prophet and then the Companions, hoping for an answered prayer.
“O my Lord, I ask You by the Prophet, the pure and virtuous,”
and likewise through the noble and virtuous ones, “O my Lord, hasten the acceptance of my supplication.”
The Companions were the ones who experienced the most personal and human moments with Ahl al-Bayt of our Prophet, especially our master Ali, may Allah be pleased with him, who began this journey with him from a young age.
For instance, I believe he slept in the Prophet’s bed on the night of Hijra, and that the Prophet relied on him to deliver trusts and important messages.
This sends a clear message to the Companions and to all subsequent Muslim generations: our master Ali is a pillar of Islam and a central figure among Ahl al-Bayt of our Prophet, peace be upon him.
For example, our master ‘Umar, whenever he faced a problem, would turn to our master Ali for guidance.
He would say: “O Allah, I seek refuge in You from a matter whose outcome I cannot see clearly.” The reality we inherit is that the Companions worked hand in hand with Ahl al-Bayt.
It is impossible to fully understand the message of Islam if there is any flaw or deficiency in either of these two pillars.
Those who transmitted the Qur’an and those who conveyed the Hadiths from the mouth of our Prophet, peace be upon him, were from the Companions and Ahl al-Bayt.
They are the ones who preserved and conveyed Islam to us. Criticizing either of them
would amount to criticizing the very first generation that received Islam directly from the Messenger of Allah, peace be upon him.
Thus, such criticism is not only a religious error that contradicts Islamic truth, but also sheer folly.
For in doing so, it is as if one is harming oneself with one’s own hand.
If the noble Companions received directly from the Messenger of Allah, peace be upon him, so too did Ahl al-Bayt.
Indeed, Allah Almighty, as mentioned in the Qur’an, commanded the mothers of the believers regarding this: “And remember what is recited in your houses.”
This divine command applies to this noble Household and to everyone who lived with the Messenger of Allah, peace be upon him, witnessing from him what no one else did.
They were an inseparable part of transmitting this religion, for in reality, they are all children of the Prophet, peace be upon him.
The Prophet, peace be upon him, said: “I am to you like a father is to his child,” addressing all the Companions and the entire Muslim community.
Thus, to criticize the Companions is to, in effect, criticize the children of the Messenger of Allah, peace be upon him, in terms of upbringing and care.
Similarly, to criticize Ahl Al-Bayt is to criticize the children of the Prophet, peace be upon him, regarding upbringing, guidance, and even their natural and physical connection to him.
There is no gateway to approaching Allah Almighty except through the door of the Messenger of Allah, peace be upon him.
We cannot attain the perfection of love for Allah Almighty unless we first attain the perfection of love for the Messenger of Allah, peace be upon him.
A question arises: How do we achieve the perfection of love for the Messenger of Allah, peace be upon him? Is it through following him?
Following him is a means, but is it sufficient? Does frequent remembrance of him and sending blessings upon him provide a greater means?
However, there is a supreme gateway, without which no one can truly approach the Messenger of Allah, peace be upon him. He, peace be upon him, said:
“You love Allah for the blessings He has granted you, and you love me for the love of Allah for me.” Then he added:
“The broad gateway to attaining love for the Messenger of Allah, peace be upon him, or perfecting that love, is to love my Household for my love for them.”
This is a clear gateway; whoever abandons it yet claims to have attained the perfection of love for the Messenger of Allah, peace be upon him, is deceiving themselves.
A person must seek the reasons for attachment, connection, and increasing love for Ahl al-Bayt of the Messenger of Allah, peace be upon him, in order to attain the perfection of love for him, peace be upon him.
And through this, to attain the perfection of love for Allah, Almighty, and consequently the perfection of faith.
The Prophet, peace be upon him, never asked of us anything except love, because he perceives with the light of Allah Almighty and sees through the window of the unseen.
He knew, as Allah had informed him, the trials that would befall his noble Ahl al-Bayt, including killing, exile, and enslavement.
Such great calamities had no precedent except in the history of the Prophets of the Children of Israel, when their people persecuted and killed them.
So when Allah Almighty revealed this verse, it was to tell you, O Muslim: when you see that trials have begun
and that people have diverged, you must turn to Ahl al-Bayt. Hence, the Prophet, peace be upon him, said about them: “My Family is like Noah’s Ark.”
The ship of salvation: whoever boards it will be saved, and whoever turns away from it will perish. Therefore, it is incumbent upon me to love those who will guide me
through times of trials, those who will be the means of my salvation in this world and the Hereafter.
Allah Almighty, through this adherence, grants you a hidden protection, a secret safeguard.
This is exactly what each of us needs in this age, when divisions and distractions are many, and sometimes even appear under the name of Ahl al-Bayt.
Not every statement that comes in the name of Ahl al-Bayt is authentic; Ahl al-Bayt has a specific method and pattern, as we have explained.
This is the continuous rope throughout time, referred to in Ahl al-Sunnah wa al-Jama‘ah: when you hold fast to my household, you are truly adhering to Ahl al-Bayt.
Love for Ahl al-Bayt is obligatory for us.
Through this love, we have no fear of trials.
Through this love, we face challenges without fear.
In Paradise, there is a river of milk
for Ali, Husayn, and Hasan,
and for all those who love them.
They will enter Paradise free from sorrow.
Indeed, in Paradise, there is a river of milk
for Ali, Husayn, and Hasan.
A Muslim who remains steadfast in his faith cannot separate Prophet Muhammad, peace be upon him,
from his noble Household. This was clearly emphasized by our beloved Prophet in his famous hadith:
“I leave among you that which, if you hold fast to it, you will never go astray after me: the Book of Allah and my family, my Ahl al-Bayt.”
Understanding the significance of this hadith and its practical applications in our lives today will be the topic of our next episode, by the will of Allah.
