When it is proved that Mahdi (A.S.) is from the progeny, descendant and family of the Holy Prophet (S.A.W.A.) and from the offspring of Ali, Fatemah, Hassan and Hussein then it is automatically proved that he is from « - Zolghorbâ» (Kinsfolk) where their friendship has been made obligatory upon all.
The author of «Yanibiul-Muwadda» narrating from Bukhari and Muslim writes on page 106 of his book as such: 'It was asked from Ibn-Abbass that to whom in the verse of « - Alghorbâ» referred to? Then Sa'eed-ibn-Jubair said: They are the near ones of the progeny of Muhammad (S.A.W.A.).
The author of «Matalib-us-Su'ool» narrates from Tafseer of Imam Abul-Hassan Ali-ibn-Ahmad Wahadi (the chain of transmission which ends in Ibn-Abbass) as such: When the verse
was revealed, it was asked: 'O Messenger of Allah! who are these people whom Allah has commanded us to love?
The Holy Prophet (S.A.W.A.). replied: "Ali, Fatemah and their children." Ibn-Hajar in his «Sawa'eq» (page 101) and Qunduzi in «Yanibi-ul-Muwadda» (page 106) have brought a tradition (bearing the same contents) under the afore-said verse narrating from the great Mu'ajam of Tabarani, Tafseer-e-ibn-Abu Hatim, Manaqib of Hakem, Waseet of Wahadi, Helyat al-Aulia of Abu Na'eem, Tafseer-e-Sualabi and Fara'ed as-Semtain.
Ibn-Hajar in «Sa'waeq» (page 101) narrates from Zain-ul-Abedeen at the time when he was taken as captive after his father Hussein was killed; and on the way to Syria some of the foul-mouthed people said: All praise be to Allah for having caused the killing of you all, turning you into a wretched state and severing the root of sedition.
He replied: Haven't you read (the Book) where Allah says:
They said: 'Is it that » refers to you people!?'
He replied: 'Yes.'
The author of «Matalib-us-Su'ool» writes:
'Know that those in the verse who have been asked to be loved are indeed the «--». Therefore any one who is bestowed with the attribute of « - ghorba» deserves love as per specification of the afore-mentioned verse because if there is a decree for any particular case and at any other occasion, that case stipulates that the same decree too will be applicable and with regards to love towards those who have been mentioned in the verse even though they themselves are associates to each other (from the view-point of their similarity in a case which is expedient for love) yet, love posses different levels. Therefore, anyone who is the more nearer to the Holy Prophet (S.A.W.A.), that case will become more firm in him. As per research, the consensus of «Ulemas» is firm in this regard that the matter of level of love and friendship does indeed carry priority over all other levels such that in their writings and compositions they have specified that:
'If a person endows or makes a will to the most nearest person to Zaid and if Zaid does not have a father, the most preferable person with regards to the endowment and will are his children as compared to his other near ones. If he has a father, then there exists a difference as to whether the children are having priority over father or are equal to him. Through this reasoning it becomes clear and obvious that Fatemah possess the highest level in the matter of love and being the (kinsfolk). When it becomes apparent to what has been written about the pleasing expressions and attractive statements about Fatemah (A.S.), (especially her purity) and the fact that the superfluous virtue and lofty position which the Imams behold is through her means, then we are helpless in being loyal to her right in such affairs just as we are bound to do so in the subsequent chapters about the circumstances of Imam and the days of their birth and death.'