The term "ahl" signifies the members of a household of a man, including his
fellow tribesmen, kin, relatives, wife (or wives), children, and all those who
share a family background, religion, housing, city, and country with him. "Ahl"
and "al" are both the same term with the exception that "al" is exclusively used
for human beings and should come before the family name, but such a condition is
not existent in the case of "ahl".
"Bayt" refers to habitation and dwelling, including tents and buildings both.
The "ahl-al-bayt" of any person refers to his family members and all those who
live in his house (c.f. "Mufradat al-Qur'an" by Raghib Isfahani; "Qamus" by
Firoozabadi; "Majm`a al-Bahrayn".
The term "ahl-al-bayt" (people of the house) has been repeated twice in the Holy
Qur'an:
1. "... the mercy of Allah and his blessing are on you, O people of the house,
... (11:73)"
This verse refers to the people of the House of Ibrahim (s) (c.f. "Kashf al-Asrar
wa `Uddat al-Abrar", 416/4 and other interpretations).
2. "... Allah only desires to keep away the uncleanness from you, O people of
the House! And to purify you a (thorough) purifying (33:33)".
This verse, known as the "Tathir verse", refers to the Members of the Household
of the Holy Prophet (s). The Imamiyyah scholars of hadith and fiqh, as well as
some Sunni `Ulama, consider the "ahl-al-bayt" cited in the "tathir verse" to
include exclusively Muhammad, `Ali, Fatimah, Hasan, and Husayn (peace be upon
them all). They do not consider the Holy Prophet's other offspring, wives, sons
of paternal uncles, and dwellers of his house as the Messenger's "ahl-al-bayt".
They base their argument on the genuine and authentic traditions narrated by the
companions of the Prophet (s) recorded in the Sunni and Shi`i sources. Under the
following headings, this article will delve into some of the said traditions and
refer to some features of the "ahl-al-bayt" as narrated by the Sunnis:
A. Jalaluddin `Abdul-Rahman bin Abi Bakr Suyuti (d 911 A.H.) in his commentary
"Al-Dur al-Manthur", 198/5-199, Muhammad ibn `Isa Tirmidhi (3 279 A.H.) the
author of "Jami' Sahih", Hakim Nishaburi (d 405 A.H.) in "Al-Mustadrak ala al-Sahihayn",
Ahmad ibn Husayn Bayhaqi (d 458 A.H.) in "Sunan" (all three of whom have
considered the Kisa' tradition as authentic), Muhammad ibn Jarir Tabari (d 315
A.H.), Ibn Munzir Muhammad ibn Ibrahim (d 319 A.H.), Ibn Mardawayh Isfahani, and
Ahmad ibn Musa (d 410 A.H.) have quoted Ummu Salamah, the wife of the Holy
Prophet (s) as saying that the verse "... Allah only desires to keep away the
uncleanness from you, O people of the House! And to purify you a thorough
purifying (33:33)" was revealed in her house. At that time, `Ali, Fatimah, Hasan,
and Husayn (peace be upon them all) were in her house. The Holy Prophet (s)
spread his cloak over them and stated: "These are the members of my Household,
and Allah has purified them of all (sins and faults and uncleanness)."
B. Ahmad bin Muhammad bin Hanbal, the Hanbali Imam, (d 241 A.H.), in "Musnad"
229/2 quotes Ummu Salamah as saying: "The Holy Prophet (s) was in my house.
Fatimah (`a) came to her father holding a stone bowl filled with "harirah" (type
of food made up of flour, milk, and vegetable oil). The Holy Prophet (s) stated:
Invite your husband and two sons to come as well." `Ali, Hasan, and Husayn also
came there and all sat down to eat "harirah". Then, the Holy Prophet (s) was
sitting on a cloak in his resting place and I was reciting the prayer in the
chamber. At this time, Almighty Allah revealed the verse "Allah only desires to
...". The Holy Prophet (s) covered `Ali, Fatimah, Hasan, and Husayn (peace be
upon them all) with the cloak and then stretched his hand toward the sky and
said: "Allah! These are the Members of my Household, so purify them of all
uncleanness'. Ummu Salamah said: "I asked him: "Am I also with you?" He stated:
"You are on good and virtue" (but did not say that you are a member of my
Household)'."
This tradition has also been narrated by Ahmad ibn Muhammad Tahawi (d 321 A.H.)
in "Mushkil al-Athar" 332 and 334; Wahidi in "Asbab al-Nuzul" 268 and Muhib
Tabari (d 694 A.H.) in "Zakhair al-`Uqba" 23 have related this tradition. In
continuation of this tradition, Tabari has written that the Prophet (s) stated:
"I am a friend of whosoever is friends with them and an enemy of whosoever is an
enemy of them." The said tradition of similar statements have been recorded in "Manaqib"
by Ibn Hanbal, 44, the microfilm copy of the book is available in the Parliament
Library. Tabari remarked: "This tradition has been narrated from Umma Salamah by
Ibn al-Qubabi in "Mu'jam" and Siyuti in "Al-Dur al-Mnthur" under the title of
the "tathir verse", as well as by Ibn Jarir, Ibn Munzir, Ibn Mardawayh, Ibn Abi
Hatam and Ibn Tabrani."
C- Khatib Baghdadi, Ahmad bin `Ali, (d 463 A.H.) in "The History of Baghdad"
278/10, has quoted Abu Saeed Khidri S`ad bin Malik (d 74 A.H.) as saying that
after the revelation of the "tathir verse", the Holy Prophet (s) summoned `Ali,
Fatimah, Hasan, and Husayn (peace be upon them all) and covered them with the
cloak he had on and said: "These are the members of my Household, and Allah has
purified them (of every wrong and sin)." The same tradition has been narrated
from Ummu Salamah by Muhammad ibn Jarir Tabari in "Jam`a al-Bayan" 7/22.
D- In "Sahih Muslim" (narrated by Sayyid Murtada Firoozabadi in "Fadail al-Khamsah
min Sihah al-Sitah" 214/1), Safiyah, the daughter of Shayba, has narrated `Aishah,
the wife of the Holy Prophet (s), as saying: "One morning, the Messenger of
Allah left the house with a cloak made of black material and bearing the design
of a camel's saddle. Hasan ibn `Ali entered the place, and the Prophet (s)
covered him with the cloak. Then came Husayn, Fatimah, and `Ali one after
another, and all of them were also covered by the cloak. The Prophet (s) then
stated: "... Allah only desires to keep away uncleanness from you, O people of
the House! And to purify you a (thorough) purifying."
This tradition has been narrated by Hakim Nishaburi in "Al-Mustadark" 14/3;
Bayhaqi in "Sunan" 149/2; Tabari in the "Jami al-Bayan" Siyuti in "al-Durri al-Manthur"
under the title of the "tathir verse". In addition, Ibn Abi Shaybah, Ahmad bin
Muhammad bin Hanbal, Ibn Abi Hatam have narrated it from `Aishah. Zamakhshari in
"Kashshaf" and Fakhr Razi in "Tafsir Kabir" have also related this tradition. It
seems that the recorders of traditions are unanimous about the authenticity of
this tradition ("Fadail al-Khamsah" 224/1).
E- In the "Jami al-Bayan" Muhammad bin Jarir Tabari has quoted Shahr bin Hushab
Ash'air (d 100 A.H.) as saying: "When Ummu Salamah heard news of the martyrdom
of Husayn bin `Ali (`a), she cursed the people of Iraq and said: `May Allah kill
the people of Iraq who deceived him and left him alone. May Allah curse them.
Verily, I saw Fatimah while bringing a stone bowl of sweet paste for the Holy
Prophet (s). The Holy Prophet (s) stated: `Where is your cousin?' She said: `At
home.' The Prophet (s) said: `Go bring him here with his two sons.' Fatimah
returned while holding the hands of Hasan and Husayn. `Ali also followed them,
and they came to the Holy Prophet (s). The Holy Prophet (s) embraced Hasan and
Husayn and made `Ali sit on his right and Fatimah on left. He then the cloak as
the carpet on which we slept in Medina and placed it over Fatimah, `Ali, Hasan,
and Husayn. He held the two sides of the cloak with his left hand. He raised his
right hand toward the sky addressing Almighty Allah by saying: `O Allah, purify
them of any uncleanness . O Allah, these are the members of my Household. Purify
and cleanse them of any vice, wrong, and sin,' (He repeated this twice). I
asked: `O Messenger! Am I also a member of your Household?' He said: `You come
under the cloak.' I also went under the cloak, but only after the Prophet (s)
finished his prayer for his cousin, his two sons, and Fatimah (peace be upon
them all)." This tradition has been related by Ahmad bin Muhammad ibn Hanbal in
"Musnad" 292/6: Tahwi in "Mushkil al-Athar" 335/1; and Muhib Tabari in "Zakhair
al-`Uqba" 22/1. The Kisa' tradition which has been narrated in different forms
by the Shias and the Sunnis is very sacred for the entire Imamiyyah, especially
the Shia of Iran, the Indian subcontinent, Iraq, and Yemen. It is recited in "rawdah"
sessions (mourning ceremony) to have the wishes fulfilled and problems removed.
Some narration provide more details on this tradition. Some say that Jibraeel
and Mikaeel were also among the disciples of the Kisa' or were present there. A
divine revelation was descended on the Holy Prophet (s) to the effect that the
world and whatever is in it is indebted to these five pure ones.
2. Mubahalah Tradition
Sixty chiefs and `Ulama of Najran, headed by Sayyid, Aqib, and Usquf (religious
personalities) of the region in the 10th year A.H. came to Medina to clarify
their religious and political stance vis-a-vis Islam which had spread over the
Arab peninsula and to engage in discussions with the Messenger (s) of Allah to
realize the essence and truth of Islam.
After lengthy discussions which have been presented in details in Ibn Husham's "Sirah"
573/1, no agreement was reached on the position and standing of Jesus. The
Christians of Najran believed in the divinity of Jesus and considered him as the
son of God. This is while, based on the explicit wording of the Holy Qur'an
(3:59), the Messenger (s) of Allah considered him as a prophet and the servant
of God. At the end of the discussions, the Prophet (s) suggested that the two
sides engage in "mubahalah", in other words, to invoke divine malediction for
the lying side. The following verse was descended in this regard:
"But whoever disputes with you in this matter after what has come to you of
knowledge, then say: come let us call our sons and your sons and our women and
your women and our near people and your near people, then let us be earnest in
prayer, and pray for the curse of Allah on the liars." (3:61)
The 10th (and some say the 24th) of Dhul-Hijjah was chosen for "mubahalah". The
Messenger (s) of Allah ordered that in a field outside Medina a thin black "aba"
(men's loose sleeveless cloak open in front) be used as a shade between two
trees. The Christian chiefs and dignitaries of Najran stood in orderly ranks on
one side of the field, on the other side, the Prophet, together with `Ali,
Fatimah, Hasan and Husayn came from the direction of Medina to the shade. Along
this path, the Prophet (s), holding the hand of `Ali (`a), Hasan and Husayn
walked in front with Fatimah behind them (c.f. "Majm`a al-Bayan". Interpretation
of the Mubahalah Verse). With such simplicity and grandeur, they reached the
shade and stood below the "aba". The Holy Prophet (s) recited the "tathir verse"
and addressed the "ahl-al-bayt" by saying: "I will invoke malediction for them
and you say `amin'." Seeing such glory and grandeur, the Najran chiefs lost
their self-confidence and felt that they were very puny and could not stand
against Prophet Muhammad (s) and his Household. They, therefore, accepted to pay
"jaziyyah" and offered to give in to peace. On behalf of the Holy Prophet (s),
the commander of the Faithful, `Ali (`a), signed a peace treaty with the
Christians.
The Christians were to annually offer twelve thousand exquisite clothes, a
thousand mithqal of gold, and some other items to remain Christians under the
umbrella of Islam.
On the basis of the "mubahalah verse", Sunni interpreters such as Zamakhshari,
Baydawi, Imam Fakhr Razi and others regard `Ali, Fatimah, Hasan and Husayn
(peace be upon them all) superior to all other people and argue that Hassan and
Husayn are the sons of the Messenger (s) of Allah.
The term "anfusina" in the "mubahalah verse" proves the unity of the heart and
soul of Prophet Muhammad and `Ali. The Holy Prophet (s) stated: "`Ali is of me
and I am of `Ali." ("Fadail al-Khamsah" 343/1). The "mubahalah tradition" has
been recounted in different books of "sirah" and history with various wordings.
These include those of Tirmidhi ("Sahih" 166/2) which quotes S`ad ibn Abi Waqqas
as follows: "When the mubahalah verse was recited, the Holy Prophet (s) summoned
`Ali, Fatimah, Hasan, and Husayn and said: `O Allah, these are the Members of my
Household." This tradition has been narrated by Hakim Nishaburi in "Al-Mustadrak"
150/3 and Bayhaqi in "Sunan" 63/7. Hakim regards this tradition as authentic.
3. Mawaddat al-Qurba Tradition
Based on the consensus of the exegesists ("Jam`a al-Bayan" Tabari 16/25, 17; "Hilyat
al-Awlia" 251/3; "Al-Mustadrak" 172/3; "Usd al-Ghabah" 367/5; "Al-Sawa'iq al-Muharaqah"
101), the following verse has been revealed about the members of the Household
of the Holy Prophet (s):
"...Say: I do not ask of you any reward for it but love for my near relatives
..." (42:23)
The term "Al-Qurba" in this verse, based on the traditions narrated from the
Holy Prophet (s), embraces only `Ali, Fatimah, Hasan, and Husayn and no one
else. The tradition from Ibn `Abbas' has it that when the "mawaddat al-qurba"
verse was revealed, the Prophet (s) was asked: "O messenger, who are your near
relatives who should be loved?" He stated: "`Ali, Fatimah, and their sons." This
tradition has been narrated by Muhib Tabari in "Zakhair al-`Uqba" 25/1; Ibn
Hanbal in "Manaqib" 110; Mo'min Shabilenji "Nural-Absar" 101; and Zamakhshari in
"Kashshaf" as annotation to the said verse. In the "Tafsir al-Kabir", Fakhr Razi
has related the said narration from "Kashshaf" and has said that based on this
verse, `Ali, Fatimah, Hasan, and Husayn should be revered and sanctified. He has
also cited lines of verse from the Shafii' Imam, Muhammad bin Idris Shafii' (d
240 A.H.) in this regard. A line of it is as follows: "If love for the members
of the Household of the Holy Prophet is heresy, then the world should stand
witness that I am a heretic."
4. Safinah Tradition
The virtues of the "ahl al-bayt" have been amply mentioned in the authenticated
and Tawatur traditions narratted by both Shia and Sunni `Ulama. Using different
words and phrases, these traditions have asked people to love the "ahl al-bayt"
and follow thier teachings. For instance, the Holy Prophet (s) has compared his
"ahl al-bayt" to Noah's ark. Whoever loves and follows them will attain
salvation and whoever violates their sanctity will drown.
The servant of the Holy Prophet (s), Anas bin Malik (d 93 A.H.), has been
related as quoting the Prophet (s) as saying: "The example of the members of my
Household among you is like the example of Noah's ark. Whoever boards it will
attain salvation and whoever does not board it will drown." This tradition has
been narrated by Hakim Nishaburi in "Al-Mustadrak" 343/2; Khatib in "Tarikh
Baghdad" 91/12; and other great recorders of traditions ("al-Ghadir" 300/2-301).
In this regard, Imam Shafii' has said the following:
"When I saw different schools of thought directing people toward the seas of
ignorance and deviation, I boarded the ark of salvation in the Name of Allah.
This arc is verily crystallized in the "ahl al-bayt" of the Seal of the
Prophets, Mustafa (s)." Among very famous traditions in which the "ahl al-bayt"
have been resembled to the ark of salvation, reference can be made to the famous
"Ishbah tradition" which has been narrated from the Holy Prophet (s) by Abu
Hurayrah `Abdul-Rahman bin Sakhar (d 59 A.H.).
"When Almighty Allah created Adam, the father of mankind, and breathed His
spirit into him, Adam looked to the right hand side of the empyrean. There he
saw five figures in the form of silhouettes engaged in prostration and
genuflection. He asked: "God, have you created any one from the dust before me?"
God replied: "No." Adam said, "So who are these five figures which I see
resembling my own shape and form?" God answered, "These are five of your
offspring. If it were not for them, I would have not created you. They are five
people whose names are derived from My Own. If it were not for them, I would
have not created paradise or hell, the heavens and the earth, the skies and the
lands, the angels, the human beings and the jinn. I am "Mahmud" and this
Muhammad. I am "Aala" and this is `Ali. I am "Fatir" and this is Fatimah, I am "Ihsan"
and this is Hasan. I am "Muhsin" and this is Husayn. By My Glory, whoever bears
even an atom's weight of grudge against them will be cast into hell. O Adam!
They are My chosen ones. For them, I will save or cast others to perdition. If
you want anything from me, you should resort to these five people."
The Holy Prophet (s) said: "We serve as the ark of salvation. Whoever holds fast
to this ark will reach salvation and whoever deviates from it will be cast into
perdition. Whoever wants Allah to grant him something should resort to the `ahl
al-bayt'." This tradition has been narrated by Shaykh al-Islam Hamu'i in the
first chapter of "Fara'id al-Samtayn" and Khatib Khwarazmi in "Manaqib" 252
(c.f. "al-Ghadir" 300/2). The Ashbah tradition has been narrated by `Allamah
Amini in another part of the al-Ghadir" (301/7) quoting Abul-Fath Muhammad bin
`Ali al-Natanzi in "Alfaz".
5. Other Traditions About the Virtues and Characteristics of the "Ahl al-Bayt"
A- In the interpretation of the verse "And enjoin prayer on your household ..."
(20:132), Jalaluddin Siyuti in "al-Durr al-Manthur", has related Ibn Mardawayh,
Ibn `Aker, and in al-Najjar as quoting Abu Saeed Khidri as saying that after
this verse was revealed, for eight months, the Prophet went to the house of `Ali
every morning at the time of morning prayers and read this verse: "... Allah
only desires to keep away the uncleanness from you, O people of the House! And
to purify you a (thorough) purifying (33:33)." ("Al-Durr al-Manthur" 198/5 and
199; "Fadail al-Khamsah"; 226/1).
Another tradition has it that from the fortieth day after the consummation of
the marriage of `Ali (`a) and Fatimah (`a), the Prophet (s) every morning went
to their house and said: "Peace be upon you, O members of the House and the
mercy and blessings of Allah. I will fight with whoever fights with you and I
will be reconciled with whoever is reconciled with you." He then recited the "tathir
verse".
Ibn `Abdul-Bar in "al-isti`ab" 598/2; Abu Dawud Tialisi in "Sahih" 274/8; and
Firoozabadi in "Fadail al-Khamsah" 236/1 have put at forty the number of
mornings when the Prophet (s) went to the house of `Ali (`a) and Fatimah (`a).
In the "Jami al-Bayan" interpretation, Tabari has said that this was done for
seven months. Siyuëi (in "Al-Durr al-Manthur", 199) has quoted Ibn `Abbas as
saying that after the verse "And enjoin prayer on your household ..." (20:132)
was revealed, the Holy Prophet (s) for nine months went to the house of `Ali
(`a) five times a day at the time of daily prayers and called on the members of
the house to keep up the prayer. Each time, he recited the "tathir verse".
This is possible because the Holy Prophet's house was close to that of `Ali
(`a). Its door opened inside the mosque. So whenever the Messenger (s) of Allah
wanted to go to the mosque, he had to pass the house of `Ali (`a) and Fatimah
(`a).
B- In "Al-Mustadrak alal-Sahihayn", Hakim Nishaburi quotes `Abdullah bin Ja'afar
bin Talib as saying that when the Messenger (s) of Allah looked to the blessings
coming down, he said, "Call on them." Safiyeh said, "O Messenger of Allah, whom
should we call upon?" He replied, "The members of my Household: `Ali, Fatimah,
Hasan and Husayn." They were called upon. Then the Prophet (s) placed his cloak
over them and raised both hands and said, "O Allah, these are the members of my
Household. Peace be upon Muhammad and upon the Household of Muhammad." Almighty
Allah revealed the verse, "... Allah only desires to keep away ... (33:33)."
Hakim Nishaburi said this tradition is an authenticated tradition. The Holy
Prophet (s) taught them to send greetings upon his household ("`Ayan al-Shi`ah"
358/1; "Fadail al-Khamsah" 227/1; "Al-Mustadrak" 147/3). Ibn Jurir and Ibn Abi
Hatam have quoted Qutadah as saying that in relation to the verse, "... Allah
only desires to keep away ... (33:33)", the Prophet (s) stated, "These are the
members of my Household, and Allah has purified them of any uncleanness and
granted them His mercy. We serve as the tree of prophethood, the pillar of
mission, the place of passage of angels, the house of mercy, and the wealth of
knowledge" ("Al-Durr al-Manthur", 198/5-199).
C- In "Al-Mustadrak al-Sahihayn", Hakim Nishaburi has quoted this authentic
tradition from Ibn `Abbas: The Holy Prophet (s) stated, "Love Allah who gives
you food out of his bounty and love me for His love and love the members of my
Household because of love for me." He also relates this tradition which he
considers authentic from Abu S`ad Khidri: "Whoever shows animosity toward us the
members of the Household will be cast into the fire." ("A'yan al-Shi`a", 315/1).
D- Hakim Nishaburi in "Al-Mustadrak", 149/3 and Ibn Hajar in "Sawaiq", 140 have
related Ibn `Abbas as quoting the Prophet (s) as saying: "The stars are the
source of the earth and the members of my Household are the source of the "ummah"
(people)." Another tradition refers to the same: "The stars are the refuge for
the dwellers of the heavens and my "ahl al-bayt" are the refuge for the "ummah"
("Kanz al-A'mal fi Sunan al-Aqwal wal-Af`al" 116/6). Another tradition has said:
"the stars are the refuge for the dwellers of the skies. So if the stars are
destroyed, the dwellers of the skies will also be destroyed. The members of my
Household are the refuge for the dwellers of the earth. If they are destroyed,
the dwellers of the earth also be destroyed" (Muhib Tabari in "Zakhair al-`Uqba",
17/1 and `Ali bin Sultan Muhammad Qari in "Mirqat al-Mafatih" 610/5, Egypt, 1339
A.H.).
Some Sunni `Ulama regard the "tathir verse" pertinent to all kin and relatives
of the Holy Prophet (s) including the wives, children, the Bani Hashim and
Bani`Adul-Mutallib (Ash'ari in "Maqalat al-Islamin", 9). Based on a tradition
narrated from Saeed bin Jubayer, Bukhari, Ibn Abi Hatam, Ibn `Aker, and Ibn
Mardawayh have said that this verse has been revealed about the wives of the
Prophet (s) and believe that they are the members of the Household of the
Messenger (s) of Allah ("Fath al-Qadir", 27/4, Egypt 1350 A.H.). In addition to
the wives of the Holy Prophet (s), Qurtabi and Ibn Kathir consider `Ali,
Fatimah, Hasan and Husayn (peace be upon them all) as members of the Household
to whom the "tathir verse" applies. But Tirmidhi, Ibn Jurir, Ibn Manzar, Hakim
Nishaburi, and Bayhaqi who are all Sunni `Ulama have referred to the authentic
tradition of Ummu Salamah and have thus considered the "tathir verse" applicable
to `Ali, Fatimah, Hasan and Husayn (peace be upon them all). The Shias have
mentioned several reasons and proofs that the "ahl al-bayt" of the Holy Prophet
(s) are exclusively `Ali, Fatimah, Hasan and Husayn to whom the "tathir verse"
applies. The most important of these reasons and proofs are:
1. Based on an authentic tradition narrated from Ummu Salamah and Abu Saeed
Khidri, the "tathir verse" has been revealed about the Holy Prophet (s), `Ali,
Fatimah, Hasan and Husayn (peace be upon all).
2. In the Kisa' tradition, it has been stipulated that after placing `Ali,
Fatimah, Hasan and Husayn (peace be upon all) under his cloak, the Prophet (s)
said: "O Allah, these are the members of my Household." This means that no one
else apart from these is viewed as the "ahl al-bayt".
3. In response to Ummu Salama who asked whether she was also a member of the
Household, the Prophet (s) said: "You have your own place, you are virtuous." He
said no more than this. If Ummu Salama, in whose house the "tathir verse" was
revealed, is not a member of the Household of the Holy Prophet (s), the verse
will surely not apply to the Messenger's other wives.
4. Some traditions state that based on a request from Ummu Salamah, the Prophet
(s) allowed her to come under the cloak but did so after saying, "Allah these
are the members of my Household" and reciting the "tathir verse".
5. `Akramah Bariri (d 105 A.H.) and Urwat bin Zubayr (d 93 A.H.) are among the
people who have related that the "tathir verse" has been exclusively revealed
about the wives of the Prophet (s). Of course, Akramah subscribe to Khawarij
("Al-`a'lam" Zarkali, 42/5) and Urwat ("`Ayan al-Shi`ah", 309/1). Also the
pronoun in the said verse is masculine not feminine. Such a narration cannot
contrdict the famous tradition related by `Aishah, Ummu Salamah, and Abu Saeed
Khidri, who have considered the "ahl al-bayt" to be exclusively five people.
They have said that the verses coming before and after the "tathir verse" are
related to the wives of the Prophet (s), so this verse should also be relevant
to them.
Qur'anic verses are not classified based on the order of their revelation or
contents. In addition, Zayd bin Arqam who has related the authenticated
Thaqalayn tradition, has stated that the wives of the Holy Prophet (s) are not
regarded as the members of his Household). He was asked: "Aren't the wives of
the Holy Prophet (s) considered as the members of the Household?" He replied:
"The wives of the Prophet reside in the Prophet's house but the Prophet's "ahl
al-bayt" are those to whom the grant of "sadaqah" is religiously unlawful."
Another tradition has it that Zayd was asked to name the members of the
Household of the Holy Prophet (s). He was asked whether the Prophet's wives were
among his "ahl al-bayt". He replied: "No, a wife lives with a husband for a
while and then might be divorced and go back to her parents."
6. After citing the "tathir verse", `Ali Qari in the "Annotation to Qazi Ayaz's
Shifa" (as related in "`Ayan al-Shi`ah", 309/1) has mentioned that according to
a tradition narrated by Ibn `Abbas, the Prophet's "ahl al-bayt" include his
wives as well. According to Abu Saeed Khidri and some followers, the "ahl al-bayt"
include `Ali, Fatimah, Hasan and Husayn (peace be upon all). He says: "There is
no problem if we gather these traditions together and consider both groups to be
members of the Household of the Holy Prophet (s). But It would go against the
Shia idea that the "tathir verse" applies only to `Ali, Fatimah, Hasan and
Husayn and that they are immaculate . Even the fact that they regard the
consensus of Imamiyyah `Ulama as proof to the veracity of thiswould be rejected.
Abu Saeed Khidri's tradition only shows that these four are members of the
Prophet's Household and does not indicate that no one else is among the "ahl al-bayt".
But Akramah's traditions explicitly quotes Ibn `Abbas as saying that verily the
"ahl al-bayt" refers to the wives of the Prophet. On the other hand, Khidir's
tradition says that the Prophet said: "Only these (i.e. `Ali, Fatimah, Hasan and
Husayn) are the Members of my Household." This indicates exclusive membership.
How then can these two traditions be combined? For this reason, the Imamiyyah `Ulama
have consensus on following the traditions of the immaculate Imams (peace be
upon them all) and the distinguished disciples to the effect that the "ahl al-bayt"
of the Prophet (s) are only the five people known as the "Al-e-Aba" and "Ashab
Kisa'".
Be first to comment this article
Write Comment
Please keep the topic of messages relevant to the subject of the article.
Comments posted are the sole opinion of the author and may not necessarily reflect the opinions of AIM.
