Transliterated Message of Thaqalayn
Ahl-al-Bayt (`a): Its Meaning and Origin
Translated by M. Jalali
Vol. 2, Nos. 2 & 3
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:
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) 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'".