Year Nineteen
Issue No. 945 - 3/Sha’ban/1432 AH
Corresponding to July 5, 2011 AD

Contents:
* Mihrab Platform:
Loving Husayn (a.s.) Equals Loving Allah (The Exalted)

Mihrab Platform
Loving Husayn (a.s.) is Loving Allah (The Exalted)

The main axes of the subject:

1- Allah loves him.
2- Loving Husayn Equals Allah.
3- The dearest of the residents of earth to the residents of heaven.
4- The resulting influences behind loving the prophetic household (a.s.)

Purpose:

We will explain a fraction of the stature of Husayn (a.s.) in this life and the af-terlife plus some of the resulting influences behind loving him with his house-hold (peace be upon all of them).

Exporting the Subject:

Abdullah bin Amro bin al A’ss said: “Al Husayn bin Ali bin Abi Talib is the dearest of the residents of earth to the residents of heaven.”¹

The influences and rewards of loving Husayn and the prophetic house-hold (peace be upon all of them):

Allah loves him:

Allah (The Exalted) loves all his creatures. The dearest to Him of his creatures are those submissive and obedient. The first one to obey and submit to his will and to prefer his worship was Muhammad (s.a.a.w.), the messenger of Allah (The Exalted).

The criterion that Allah (The Exalted) chose to refer to his love and piety was in the complete submission to the Sharia or law of his prophet (s.a.a.w.) as well as submission to the most sacred embracer of the Sharia. Allah (The Ex-alted) through his commandment and words to his prophet (s.a.a.w.) said: “Say, [O Muhammad], "If you should love Allah, then follow me, [so] Al-lah will love you and forgive you your sins. And Allah is Forgiving and Merciful."²

This issue corroborates the fact that following the prophet (s.a.a.w.) results in Allah’s love towards his servants coupled with His forgiveness for their sins followed by his mercy. This is the utmost beneficial issue one could ever wish in a world of all possibilities.

- Loving Husayn equals loving Allah:

The most protrusive examples of bonding with the loved One to Whom the hearts of the knowing were attached are the “rescue ships” that “will rescue those who ride them and leave those who remain behind drown and sink”. These are “the lanterns of the dark.”

Therefore, one narration stated Jabir as saying: “We were accompanying Allah’s messenger (s.a.a.w.) when we were invited to food… we saw Husayn (a.s.) playing on the road with some boys. Suddenly, the proph-et (s.a.a.w.) rushed in front of the people trying to reach after Husayn who ran here and there, while Allah’s messenger (s.a.a.w.) laughing with him until he placed one of his hands on his chin and the other between his ears after which he embraced and kissed him and said: “Husayn is from me and I am from him. In another story: Husayn is from me and I am from Husayn; may Allah love he who loves Husayn; Husayn is a grandson among grandsons.”³

Al Fayrouz Abadi said: the Hadith “Husayn is from me and I am from Hu-sayn” or “Husayn is from me and I am from him” was narrated by several narrators of the Islamic sects. No one doubts it. He added regarding the meaning of the Hadith: The extreme love or passion and the certain bond and complete relation between me and Husayn made him a part of me and made me a part of him as a result of the extreme connectivity and impossible disas-semble. The Hadith hints to metonymy from which one can sense indication to the sacrifice that Husayn offered in the way of the establishment of the re-ligion of his grandfather and the revitalization of the rituals of his glory through his martyrdom. Hence, he saying “Husayn is from me” refers to the material issue whereas he saying “I am from Husayn” refers to the incorporeal is-sue.”⁴

In addition, al Akkad said: “The example of – Husayn – to the people is like a halo of light before which eyes would look down in humbleness. He also vies in glory that dwarfs all other glories in the history of all mankind, ancient and modern.”⁵

a- The dearest of the residents of earth to the residents of heaven:

No wonder, this testimony comes from associates and non associates regard-ing this great Imam. These words of justice flow when people retire with their consciences in moments of purity and conditions of clearing the minds from fog. No wonder, the love of the prophet’s sweet basil inhabits the hearts of the strong willed people and the bands that embrace the flags of self-esteem. If this was his case to the people on earth, his state to the residents in heaven will be much higher and holier because they are the creatures who look up towards those who reside in the highest place.

Ibn al Atheer narrated from Ismail Bin Raja’a who quoted his father as saying: “I was inside the prophet’s mosque in a meeting where Abu Said al Khi-dri was present with Abdullah bin Amro, when Husayn bin Ali (a.s.) passed by us and greeted peace be upon you with Allah’s mercy and blessings, and the people greeted back. Hence, Abdullah kept silent un-til the people finished. The prophet raised his voice and greeted: And peace is upon you with Allah’s mercy and blessings. Next, he ap-proached the people and said: “Should I tell you about the dearest of the residents of earth to the residents of heaven? They said: yes. He said: It is this walking person….”⁶

Moreover, Ibn Hijr quoted Ibn Omar, who was sitting in the shade of Kaaba when Husayn (a.s.) passed by, as saying: “This is the dearest of the resi-dents of earth to the residents of heaven at present.”⁷

- The resulting influences behind loving the prophetic household (a.s.):

Now we know that Husayn (a.s.) is the dearest of the residents of earth to the residents of heaven at present and that both Allah and his messenger (s.a.a.w.) love he who loves Husayn (a.s.).

Now we will show you some of the merits of the prophetic household (a.s.), although this summary cannot compile most of these merits.
Allah’s messenger (s.a.a.w.) was quoted as saying: “He who dies loving Muhammad’s household dies a martyr. He who dies loving Muham-mad’s household dies forgiven. He who dies loving Muhammad’s household dies a repentant. He who dies loving Muhammad’s house-hold dies a believer with completed faith.

He who dies loving Muhammad’s household will be carried to heaven like carrying home the bride in procession.
He who dies loving Muhammad’s household will have two gates inside his grave open into heaven.
He who dies loving Muhammad’s household Allah will render his grave Mecca for the angels of mercy.
He who dies loving Muhammad’s household dies according to the laws of Muhammad (s.a.a.w.).”⁸

^{1- Asad al Ghaba (Loin of the Jungle): Vol. 3, P. 234.
2- Holy Quran: Surat al Imran, verse 31.
3- Kanz al Ummal, by al Muttaqi al Hindi, Vol. 7, P. 107. Also Sahih al Tarmazi, Vol. 2, P. 307. Also Kitab al Manaqib (Book of virtues), virtues of Hassan and Husayn, Vol. 3775.
4- Fada’el al Khamsa min al Sihah al Sitta, by Ayatollah al Uzmah Sayyid Murtada al Husseini al Fayrouz Abadi, Vol. 3, P. 317-318.
5- Abu al Shuhada’a, al Husayn bin Ali (a.s.), by Abbas Mahmoud al Akkad, P. 150.
6- nAsad al Ghaba fi Ma’refat al Sahabah, by Ibn Atheer al Jirzi, Vol. 3, P. 234, al Ayn chapter, interpreted by Abdullah bin Amro bin al A’ss. Also Kanz al Ummal, Vol. 6, P. 86. Also Majma’a’ al Zawayed by al Haithami, Vol. 9, P. 186. Also al Mo’jam al Awsat by al Tabarani, P. 176.
7- Al Esabah fi Tamyeez al Sahabah, by Ibn Hijr, explaining al Husayn bin Ali bin Abi Talib (a.s.), P. 1724.
8- Tafsir al Kashaf, by al Zamakhshari, Vol. 3, P. 403. Also Yanabei al Mawadah, by al Qandouzi al Hanafi, Vol. 2, P. 333. Also Fara’ed al Simtain, by al Hamwini, Vol. 2, P. 255, H. 544. and there are other references.}