mand of the Qur’an and was greatly encouraged by him. The affection of the Shi‘a may therefore serve as an excuse for them, since deep affection may be likened to intoxication. Why, then, can the Shi‘a, especially the Rafida, not benefit from their love, and why is their love described by the Prophet (UWBP) as transgression?
T h e A n s w e r : Love is of two kinds:
The First is to love something or someone for the meaning it or he signifies. This means to love ‘Ali, Hasan, Husain, and the Prophet’s Family in the name of God and of His Messenger (Upon whom be blessings and peace). This kind of love augments love of the Messenger (UWBP) and becomes a means to love God Almighty. Thus, it is permissible, and its excess is not harmful or aggressive, nor does it call for reproach and hostility towards others.
The Second Kind of love takes the means as the object, it is to love something or someone for itself or himself. In it, one does not think of the Messenger (UWBP), but devotes one’s love to ‘Ali on account of his bravery, and to Hasan and Husain on account of their greatness and lofty qualities, no matter if one knows the Messenger (UWBP) or recognizes God. This love does not lead to love for God and His Messenger (UWBP); besides, when excessive, it results in censure of others and enmity towards them. It was on account of this kind of love that such people held aloof from Abu Bakr and ‘Umar, and fell into loss. Their negative love, indeed, is the source of misfortune.
According to an authentic narration, God’s Most Noble Messenger (Upon whom be blessings and peace) declared: “When Persian and Roman girls serve you, then calamity and misfortune will be with you, and your struggles will be between yourselves, with the wicked preying on the virtuous.”1 After thirty years, his predictions came true.
Again, according to an authentic narration, he declared: “The fortress of Khaybar will be conquered at ‘Ali’s hand.”2 As a miracle of his prophethood and beyond all expectation, the following day ‘Ali ripped off the gate of the fortress of Khaybar, used it as a shield, and seized the fortress. When he threw it aside after the conquest, eight strong men – or according to another version, forty – tried to lift it, but could not do so.3
Tirmidhi (Tahqiq: Ahmad Shakir), no: 2262; al-Albani, Silsilat al-Ahadith al-Sahiha, 954; al-Haythami, Majma’ al-Zawa’id, x, 232, 237.
Bukhari, Jihad, 102, 143; al-Maghazi, 38; Muslim, Fada’il al-Sahaba, 34, 35; Musnad, ii, 484; v, 333; Bayhaqi, Dala’il al-Nubuwwa, iv, 205.
Suyuti, al-Durar al-Muntathira (Mustafa al-Babi al-Halabi, 1960), 118; Ibn Kathir, al-Bidaya wa’l-Nihaya, iv, 189-190; al-‘Ajluni, Kashf al-Khafa’, i, 365.