[Pooya/Ali Commentary 42:23] To follow the command of Allah given in this verse, refer to the commentary of Furqan: 57; Saba: 47 and Sad: 86 for the "love of the Ahl ul Bayt of the Holy Prophet." Also refer to An-am : 91 and Yunus: 72. To know that Ali, Fatimah, Hasan and Husayn and their children are the only "near relative" (Ahl ul Bayt) of the Holy Prophet see commentary of Ali Imran: 61 and Ahzab: 33. Ibn Hajr in Sawa-iq, chapter 11, page 160 and Ibn Sad in Tabaqat in the account of Umar bin Khattab have accepted that the near relatives of the Holy Prophet are the Ahl ul Bayt. The same opinion is found in Tafsir Kashaf, Sahih Muslim, Musnad ibn Hanbal and Tafsir Durr al Manthur. This verse commands the Muslims to love the Ahl ul Bayt if they want to repay the Holy Prophet for his toils of prophethood, so that they should follow the Ahl ul Bayt in word and deed, because they have been thoroughly purified by Allah Himself, because they are the truthful, because they are the custodians of the word of Allah, because they alone know the true interpretation of the guidance sent for all mankind. A large number of narratives reported by the most reliable authorities of the Islamic history prove that this verse was revealed in Madina after the births of Imam Hasan and Imam Husayn. Even if they were not born and this verse was revealed in Makka, no Muslim can deny that Allah has the absolute authority to refer to future events and persons not yet born, as He refers to the details of the day of judgement or relates the outcome of the battles the Holy Prophet fought in defence. Those who try to sidetrack the command of Allah to love the near relatives of the Holy Prophet on flimsy ground must remember that even the least ill-will against the thoroughly purified Ahl ul Bayt has been forbidden. From the beginning to the end of their lives, every member of the Ahl ul Bayt had presented an ideal Islamic pattern of life, not equalled by any among the followers of the Holy Prophet, therefore love and devotion to them was ordained to provide highest form of guidance to mankind. See commentary of Saba: 47. Unless one loves and follows the Ahl ul Bayt one cannot sincerely avail of the guidance offered by the Holy Prophet. Love implies sincere attachment which must manifest in every thought and deed. Imam Jafar bin Muhammad as Sadiq said: "He who obeys Allah's commands is our devotee; and he who disobeys His commands is our enemy." After the departure of the Holy Prophet from this world, his followers: (i) deprived her daughter, Bibi Fatimah, of her rights. See commentary of Bani Israil: 26; Naml: 15 and 16; Nahl: 90 and Maryam: 2 to 15; (ii) her house was set on fire; a door fell upon her, killing her unborn child, Muhsin, in the womb, due to which, at last, she died, (iii) Ali was dragged in the streets of Madina, bound with ropes; (iv) Hasan was poisoned; (v) Husayn, along with his relatives and friends, was killed in Karbala; (vi) the remaining Imams of the Ahl ul Bayt were killed, one by one; (vii) and their devotees, who loved and followed them as commanded by Allah, were persecuted and killed. It is reported that the people of Madina, known as ansar, who gave asylum to the people of Makka, known as muhajirin, began to take pride in the role they played in the promotion of the mission of the Holy Prophet. Ibn Abbas and some other immigrants felt unhappy and complained to the Holy Prophet. The Holy Prophet, then, reminded the ansar that it was because of him they were saved from the accursed dirt of polytheism, and it was he who showed them the right path of salvation. The ansar realised their folly, avowed to put whatever they had at his disposal and follow every command given to them. Then this verse was revealed. Aqa Mahdi Puya says: Qurba means nearness. Fil qurba means for the sake of nearness. The unanimous traditions of utmost authenticity assert that nearness to the Holy Prophet means love of his those relatives who are nearest to him in excellence and accomplishment. So, when he was asked to point out his relatives, he pronounced the names of Ali, Fatimah, Hasan and Husayn and their children. There is not a single tradition of the Holy Prophet that qurba refers to the relatives of the Quraysh, or the relationship of the Holy Prophet with the Quraysh or the relatives of the believers, as concocted by the anti Ahl ul Bayt commentators. The structure of the verse proves that the Holy Prophet has been commanded to demand recompense, as an exception, not from every one, but from those believers mentioned in Furqan: 57-those who take the way to their Lord. The recompense is in the interest of the believers themselves, not in any way profitable to the Holy Prophet in his personal life. Instead of arham (the blood relatives), qurba (neamess) has been used to show that not only relationship but also nearness in character and accomplishment is taken into consideration as the important quality. So, on the basis of this verse, love of the Ahl ul Bayt has become an obligatory function of the faith, a fundamental condition without which no amount of devotion to Allah and good deeds will be of any use.