Ahl-al-Bayt (`A.S.): Its
Meaning and Origin
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(S.A.W.), `Ali(A.S.),
Fatimah(A.S.), Hasan(A.S.), and Husayn(A.S.).
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 Holy Prophet (S.A.W.) 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:
1. Kisa' tradition;
2. Mubahalah tradition;
3. Mawaddat al-Qurba tradition;
4. Safinah tradition;
5. Other traditions.
1. Kisa' Tradition
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.A.W.) 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(A.S.), Fatimah(A.S.),
Hasan(A.S.), and Husayn(A.S.) were in her house. The Holy Prophet
(S.A.W.) 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'". |