'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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including his fellow tribesmen, kin, relatives, wife (or wives),
children, and all those who share afamily 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"
byRaghib Isfahani; "Qamus" by Firoozabadi; "Majm`a al-Bahrayn".
The term "ahl-al-bayt" (people of the house) hasbeen 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 tokeep away the uncleanness from you, O
people of the House! And to purify you a (thorough) purifying
(33:33)".
This verse, known as the "Tathirverse", refers to the Members of the
Household of the Holy Prophet (s). TheImamiyyahscholars
ofhadithandfiqh, as well as some Sunni`Ulama, consider the
"ahl-al-bayt" cited in the "tathirverse" 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 argumenton 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:
1.Kisa'tradition; 2.Mubahalahtradition; 3.Mawaddat al-Qurbatradition;
4.Safinahtradition; 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 alaal-Sahihayn", Ahmad ibn Husayn Bayhaqi (d 458
A.H.) in "Sunan" (all three of whom have considered theKisa'tradition
as authentic), Muhammad ibn Jarir Tabari (d 315 A.H.), Ibn Munzir
Muhammad ibn Ibrahim (d 319 A.H.), Ibn Mardawayh Isfahani, andAhmad
ibn Musa (d 410 A.H.) have quoted Ummu Salamah, the wife of the Holy
Prophet (s) as sayingthat the verse "... Allah only desires to keep
away the uncleanness from you, O people of theHouse! 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 Muhammadbin 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
vegetableoil). 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 theMembers 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 ofmy 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 continuationof this tradition, Tabari
has written that the Prophet (s) stated: "I am a friend of whosoever
is friends with them and anenemy 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-Qubabiin "Mu'jam" and
Siyuti in"Al-Dur al-Mnthur" underthe title of the "tathirverse", 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 "tathirverse", 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`aal-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 onlydesires 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 Nishaburiin "Al-Mustadark"
14/3; Bayhaqi in "Sunan" 149/2; Tabari inthe "Jamial-Bayan" Siyuti in
"al-Durri al-Manthur" under the title of the "tathirverse". In
addition, Ibn Abi Shaybah, Ahmad bin Muhammad bin Hanbal, Ibn Abi
Hatam have narrated it from `Aishah. Zamakhshari in "Kashshaf" and
Fakhr Raziin "Tafsir Kabir" have also related this tradition. It seems
that the recorders of traditions are unanimousabout 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 100A.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 astone 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
followedthem, 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 Allahby 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 Ialso a member of your
Household?' He said: `Youcome 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. TheKisa'tradition which has been narrated in different
forms by the Shias and the Sunnis is very sacred for the
entireImamiyyah, 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.
Somenarration provide more details on this tradition. Some say that
Jibraeel and Mikaeel were also among the disciples of theKisa'or were
present there. A divine revelationwas 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.MubahalahTradition
Sixty chiefs and `Ulama ofNajran, 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 wasreached on the position and
standing of Jesus. The Christians of Najran believed in the divinity
ofJesus and considered himas 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 Allahon
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 theMubahalahVerse). With such simplicity
and grandeur, they reached the shade and stood below the "aba". The
Holy Prophet (s) recited the "tathirverse" 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 apeace treaty with the Christians.
The Christians were to annually offer twelve thousand exquisite
clothes, a thousandmithqalof gold, and some other items to remain
Christians under the umbrella of Islam.
On the basis of the "mubahalahverse", 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 "mubahalahverse" proves the unity of the
heart and soul of ProphetMuhammad and `Ali. The Holy Prophet (s)
stated: "`Ali is of me and I am of `Ali." ("Fadail al-Khamsah" 343/1).
The "mubahalahtradition" hasbeen 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
Nishaburiin "Al-Mustadrak" 150/3 and Bayhaqi in "Sunan" 63/7. Hakim
regards this tradition as authentic.
3.Mawaddat al-QurbaTradition
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 butlove 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, theProphet (s) was
asked: "Omessenger, who are yournear relatives who should be loved?"
He stated: "`Ali, Fatimah, and their sons." This tradition has been
narrated by Muhib Tabariin "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 narrationfrom "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.SafinahTradition
The virtues of the "ahl al-bayt" have been amply mentioned in the
authenticated andTawaturtraditions 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 willdrown.
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
theName 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 "Ishbahtradition"
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 ofsilhouettes 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
derivedfrom 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" andthis 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 inthe first chapter of "Fara'id
al-Samtayn" and Khatib Khwarazmi in "Manaqib" 252 (c.f. "al-Ghadir"
300/2). TheAshbahtradition has been narrated by `Allamah Amini in
another part of theal-Ghadir" (301/7) quoting Abul-Fath Muhammad bin
`Ali al-Natanzi in "Alfaz".
5. Other Traditions About the Virtues and Characteristics of the "Ahlal-Bayt"
A-In the interpretation ofthe 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-Najjaras quoting Abu
Saeed Khidri as saying that afterthis 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 theHouse! 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 dayafter 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 "tathirverse".
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
hassaid 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 ofdaily prayers and called on the members of
the house to keep up the prayer. Each time, he recited the
"tathirverse".
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 whenthe Messenger (s) of
Allahlooked 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 hiscloak
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 thistradition
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). IbnJurir 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 serveas 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
thisauthentic 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 andIbn 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 sourceof the "ummah" (people)." Another tradition refersto 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'malfi Sunan
al-Aqwal wal-Af`al" 116/6). Another tradition has said: "the stars are
the refuge for the dwellers ofthe skies. So if the stars are
destroyed, the dwellers of the skies will also be destroyed. The
members of my Household are the refugefor 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 "tathirverse" 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 IbnMardawayh have said that this verse has
been revealed about the wivesof 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 (peacebe upon them all) as members of the Household to whom
the "tathirverse" 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
"tathirverse" 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 "tathirverse" 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 "tathirverse" has been revealedabout the Holy
Prophet (s), `Ali, Fatimah, Hasan and Husayn (peace be upon all).
2. In theKisa'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 ofmy 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 "tathirverse" was revealed, is not a member of the Household
of the Holy Prophet (s), the verse willsurely 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
"tathirverse".
5. `Akramah Bariri (d 105 A.H.) and Urwat bin Zubayr (d 93 A.H.) are
among the people who have related that the "tathirverse" 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 "tathirverse"
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 authenticatedThaqalayntradition, 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 Prophetreside
in the Prophet's house but the Prophet's "ahl al-bayt" are those
towhom 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 askedwhether 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 "tathirverse", `Ali Qari inthe "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 HolyProphet (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 aremembers of the Prophet'sHousehold 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
asthe "Al-e-Aba" and "Ashab Kisa'".
