The Twenty Eighth Narration: ‘Abbas radiya Llahu ‘anhu came to Rasulullah salla Llahu ‘alayhi wa sallam and said, “O Rasulullah, we come and see the Quraysh talking, when they see us they discontinue their discussion.” ….

The Twenty Eighth Narration

‘Abdul Muttalib ibn Rabi’ah says:

دخل العباس على رسول الله صلى الله عليه وسلم ، فقال : يا رسول الله ، إنا لنخرج فنرى قريشا تحدث ، فإذا رأونا سكتوا ، فغضب رسول الله صلى الله عليه وسلم ، ودر عرق بين عينيه ، ثم قال : ” والله لا يدخل قلب امرئ إيمان حتى يحبكم لله ولقرابتي

‘Abbas radiya Llahu ‘anhu came to Rasulullah salla Llahu ‘alayhi wa sallam and said, “O Rasulullah, we come and see the Quraysh talking, when they see us they discontinue their discussion.” Rasulullah salla Llahu ‘alayhi wa sallam became angry and the vein on his forehead became pronounced and then he said, “By Allah! Faith does not enter a man’s heart until he loves you for the sake of Allah, and for the sake of my relationship.”[1]

This narration is sound at attested to by al Tirmidhi, al Hakim, and Ibn Taymiyyah.

Commentary and Lessons Learnt from this Narration:

Loving the Ahlul Bayt forms part of a person’s iman.

Loving every believer will attract the love of Allah subhanahu wa ta ‘ala, however, this rings true to a greater degree with the Ahlul Bayt.

The incident mentioned in this hadith is with regards to those from the Quraysh who had just recently accepted Islam and had carried over their tribal tensions. These tensions amongst the tribes of the Quraysh were intensified not long before due to their losses at battle at the hands of the Muslims. Another issue of contention had been that prophethood had come to the Banu Hashim. It is for this reason that Abu Quhafah radiya Llahu ‘anhu asked at the ascension of Abu Bakr radiya Llahu ‘anhu to the seat of caliphate:

أو رضيت بنو عبد مناف وبنو مخزوم؟ قالوا: نعم. قال: ذلك فضل الله يؤتيه من يشاء، وجاء أبو سفيان إلى علي فقال: أرضيتم أن يكون هذا الأمر في بني تيم؟ فقال: يا أبا سفيان إن أمر الإسلام ليس كأمر الجاهلية

“Have the Banu ‘Abd Manaf and Banu Makhzum accepted his caliphate?”

The people replied, “Yes”.

He said, “That is the bounty of Allah, which He gives to whom He wills.”

Abu Sufyan radiya Llahu ‘anhu then came to ‘Ali radiya Llahu ‘anhu and said, “Are you okay with the caliphate being in the Banu Taym?”

He replied, “O Abu Sufyan, Islam hasn’t kept things as they were in Jahiliyyah (tribal feuds are a thing of the past).”[2]

However, when Islam became firm in their hearts the ill feelings that persisted in Jahiliyyah dissipated and they became one.

This narration holds great virtue for the uncle of Rasulullah salla Llahu ‘alayhi wa sallam, ‘Abbas radiya Llahu ‘anhu.

One is encouraged to display anger when the Ahlul Bayt are harmed even if it be to a small degree.

The obligation of defending the Ahlul Bayt against those who harbour ill feelings towards them. Having such sentiments indicates to one’s weakness of iman.

This narration refutes the Nawasib who hate the Ahlul Bayt. They have made themselves targets of the anger of Rasulullah salla Llahu ‘alayhi wa sallam in this world and cannot dream of his intercession on the Day of Qiyamah.

The family of Rasulullah salla Llahu ‘alayhi wa sallam holds virtue over any other individual’s family. Ibn Taymiyyah says:

وإذا كانوا أفضل الخلق فلا ريب أن أعمالهم أفضل الأعمال . وكان أفضلهم رسول الله صلى الله عليه وسلم الذي لا عدل له من البشر ففاضلهم أفضل من كل فاضل من سائر قبائل قريش والعرب بل ومن بني إسرائيل وغيرهم

Since they are the best of creation, their actions are the most virtuous as well. The best amongst them is one who no other creation is equal to; Rasulullah salla Llahu ‘alayhi wa sallam. The virtuous amongst them are better than the virtuous from the other Arab tribes, the Banu Isra’il, and others.[3]

The Ahlul Bayt will always refer to Rasulullah salla Llahu ‘alayhi wa sallam in matters and disagreements, no matter what status they reach. After the passing of Rasulullah salla Llahu ‘alayhi wa sallam this will be attained by referring to his way of life and the pristine Shari’ah he had left behind.

Rasulullah salla Llahu ‘alayhi wa sallam would not take oaths except in grave and important matters.

Similarly, Rasulullah salla Llahu ‘alayhi wa sallam would not become angry except in grave and important matters.

NEXT⇒ The Twenty Ninth Narration

[1] Musnad Imam Ahmed, Hadith: 1708.

[2] Al Mustadrak li al Hakim, vol. 3 pg. 78.

[3] Majmu’ Fatawa ibn Taymiyyah, Bab Hadd al Qadhaf.

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