Ahl al-Bayt Totally Explained

Everything about Ahl Ul-bayt totally explained

Ahl al-Bayt (Arabic:) is a phrase meaning People of the House, or family. In the Islamic tradition it refers to the household of Muhammad.

Ahl al-Bayt family

To Shia Muslims, the Ahl al-Bayt or household of Muhammad refers to his daughter Fatima al-Zahra, his successor, son-in-law, and cousin Ali, their two sons Hasan ibn Ali and Husayn ibn Ali, and the Imamah (Shia doctrine) from the lineage of Husayn ibn Ali and Hasan ibn Ali's daughter. To Sunni Muslims,the Ahl al Bayt or household of Muhammad refers to his daughter Hazrat Fatima (Taiba, Tahira), and the rest of his issue, son in law (and cousin) Hazrat Ali, and their two sons Hazrat Imam Hassan and Hazrat Imam Hussain. 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. "Bayt" refers to habitation and dwelling, including tents and buildings both. It can also be roughly translated as a household. The "Ahl-Al-Bayt" of any person refers to his family members and all those who live in his house (cf. Mufradat al-Qur'an by Raghib Isfahani; Qamus by Firoozabadi; Majm'a al-Bahrayn). Ahlul Bayt is the polite form of addressing the members and wife of the family.

Ahl al-Bayt in Quran

"... the mercy of Allah and his blessing are on you, O people of the house, ... (11:73)"
The Verse of Purity (Tathir). "...Allah desires to keep away uncleanness from you people of the House and make you pure as pure can be". qur'an (33:33)

Shia Muslims believe that this verse, known as the "Tathir verse", refers to the Members of the Household of Muhammad. Shi'ite scholars of hadith and fiqh consider the "ahl-al-bayt" cited in the "tathir verse" to include exclusively Muhammad, `Ali, Fatimah, Hasan, and Husayn.Unlike the Sunnis, they don't consider Muhammad's other offspring, wives, sons of paternal uncles, and dwellers of his house as Ahl al-Bayt.

Ahl al-Bayt in hadiths

Kisa tradition

A : When the Tathir verse (33:33) was revealed in her house. At that time, `Ali, Fatimah, Hasan, and Husayn were in her house. Muhammad 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)."

* al-Hakim al-Naysaburi, al-Mustadrak `ala al-Sahihayn, volume 2, page 416. He states that it's sahih in accordance with the criteria of al-Bukhari

al-Suyuti, al-Durr al-Manthur, volume 5, page 197

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 : Another narration from Umm Salama says that once Muhammad was in her house lying on a mattress, covered with a cloak from Khaibar when his beloved daughter Fatima (a.s.) entered with a dish called al-Khazira (a kind of food). The Prophet asked her to call her husband (Ali) and her two sons, Hasan and Husain. She called them and as they all sat together to eat, Allah revealed the following verse to Muhammad. "...Allah desires to keep away uncleanness from you, o' people of the House and make you pure as pure can be." Qur'an (33:33)
Upon this Muhammad covered them all with his cloak and lifting his hands towards the sky said: "O Allah! this is my family and the nearest of my kin, keep away from them uncleanness and keep them pure as pure can be'. Umm Salama adds that thrice Muhammad repeated these words and when she poked her head under the cloak and asked him: "Am I with you?" In a refraining gesture, he said twice: "You are (also) among the righteous."

Ahmad bin Muhammad bin Hanbal, the Hanbali Imam, (d 241 A.H.), in "Musnad" 229/2. This is also stated in Ghayat al-Maram, quoting Abdullah ibn Ahmad ibn Hanbal, through three narrators quoting Umm Salamah, also as in al-Tha'labi's Tafseer, whenever ibn Mardawaya and Khatib, citing Abi Sa'di Khidri, relate the same afore-mentioned meaning, with some verbal differences. The same was also narrated in 'Ghayat al-Maram' quoting Abdullah ibn Ahmad, on the authority of his father who cited Umm Salamah (see Tabataba`i's al-Mizan fi Tafseer al-Qur`an, al-Tathir verse).
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's indebted to these five pure ones.
C : Another tradition by Aisha: Muhammad went out one morning wearing a striped cloak of the black camel's hair that there came Hasan ibn Ali. He wrapped him under it, then came Husayn and he wrapped him under it along with the other one (Hasan). Then came Fatimah and he took her under it, then came Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying) (xxxiii.33).

(MUSLIM 1118)

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). D : "These are the members of my Household, and Allah has purified them (of every wrong and sin)."  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'd 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. Thus it's clear from the above discussions that Muhammad's daily habit of stopping at his daughter Fatima's house and addressing her household as Ahlul-Bayt, wasn't without reason. In fact he was expounding the meaning of the term Ahlul-Bayt and practically explaining to the Muslims the purification verse and the particular persons meant by it. To be more precise, he was drawing the attention of the Muslim nation towards the significance of his Ahlul-Bayt and their leadership after him so that the Muslims should love, obey and follow them.

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 Muhammad 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 Qur'an (3:59), Muhammad considered him as a prophet and the servant of God. At the end of the discussions, Muhammad 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". Muhammad 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, Muhammad, together with `Ali, Fatimah, Hasan and Husayn came from the direction of Medina to the shade. Along this path, Muhammad, holding the hand of `Ali, Hasan and Husayn walked in front with Fatimah behind them. With such simplicity and grandeur, they reached the shade and stood below the "aba", Muhammad 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 couldn't stand against Muhammad and his Household. They, therefore, accepted to pay "jizyah" and offered to give in to peace. On behalf of Muhammad, the commander of the Faithful, `Ali, 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 superior to all other people and argue that Hassan and Husayn are the sons of Muhammad. The term "anfusina" in the "mubahalah verse" proves the unity of the heart and soul of Muhammad and `Ali. Muhammad stated: "`Ali is of me and I'm 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, Muhammad 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. • Muhammad said, "Ali pertains to me and I pertain to him, and he's the guardian of every believer." Tirmidhi transmitted it. (TIRMIDHI 1583) • Muhammad said, "When I'm anyone's patron, Ali is his patron also." Ahmad and Tirmidhi transmitted it. (TIRMIDHI 1584) • Muhammad said, "Ali pertains to me and I pertain to Ali and no one will conclude anything on my behalf but myself or Ali." Tirmidhi transmitted it, and Ahmad transmitted it on the authority of AbuJunadah. (TIRMIDHI 1585)
   When Mu'awiyah wanted to have the people of Makkah swear allegiance to Yazid, he convened an assembly of some of the companions at the place known as al-Nadwah. He began by condemning and criticizing 'Ali, expecting Sa'd to agree with him at least on this point. But contrary to his expectations, Sa'd turned to Mu'awiyah and said: "Whenever I recall three luminous moments in the life of 'Ali, I wish from the bottom of my heart that they'd been mine. The first of the three came on that day when Muhammad, said to 'Ali, 'Your relation to me shall be like the relation of Harun to Musa, excepting only that there shall be no prophet after me.' (BUKHARI 5.56, 5.700) "The second came on the plain of Khaybar when Muhammad, said: 'Tomorrow I'll entrust the banner to one who loves God and His Prophet and whom God and His Prophet love. He will be the conqueror of Khaybar, for he never turns his back on the enemy.' (MUSLIM 830) "The third was on the day when Muhammad, disputed with the Christians of Najran. He gathered 'Ali, Fatimah, Hasan and Husayn, peace be upon them all, around him, and presented them to the divine presence, saying, 'O Lord, these are the people of my house.'"[8] [8] Muslim, al-Sahih, Vol. VII, p. 120; Ibn 'Asakir, al-Tarikh al-Kabir, Vol. I, p. 334; Ibn Kathir, al-Bidayah, Vol. VII, p. 341; al-Muttaqi al-Hindi, Kanz al-'Ummal, Vol. XIII, p. 163; Ibn Majah, al-Sunan, Vol. I, p.58; al-Nasa'i, al-Khasa'is, p.50; al-Qunduzi, Yanabi' al-Mawaddah, p. 51.

Mawaddat al-Qurba tradition

That is of which God Give the glad tidings unto His servants who believe and do good deeds; Say thou ('O' Apostle Muhammad!) " I demand not of you any recompense for it (the toils of apostleship) save THE LOVE OF (MY) RELATIVES...(42:23). 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 above verse has been revealed about the members of the Household of Muhammad

Safinah tradition

Muhammad 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. While holding the door of the Ka'bah, AbuDharr told that he'd heard Muhammad say, "My family among you're like Noah's ark. He who sails in it'll be safe, but he who holds back from it'll perish." (TIRMIDHI 1642) "The People of my House are like the stars that help men find their way on sea and dry land and deliver them from misguidance and errance." [18] He said further. "Whoever seeks refuge with the People of my House will be safe from misguidance and ruin, and whoever opposes them will fall prey to discord and divergence and join the party of Satan." [19] [18] Ibn Hajar, al-Sawa'iq, p. 140; al-Hakim, al-Mustadrak, Vol. III, p. 149.
[19] Ibn Hajar, al-Sawa'iq, p. 140; al-Hakim, al-Mustadrak, Vol. III, p. 149.

List of Ahl al-Bayt according to Shia Islam

According to the Twelver and Ismaili Shia, the Ahl al-Bayt are infallible, they've the full understanding of Quran and Hadiths and all Muslims must obey their sayings and teachings.
The Twelve Imams of the Twelver Shii are:

Ali ibn Abu Talib (600–661), also known as Ali, Amir al-Mo'mineen

Fatimah also Fatimah al-Zahraa (615–632) daughter of Muhammad, she's infallible but not an imam.

Hasan ibn Ali (625–669), also known as Hasan al Mujtaba

Husayn ibn Ali (626–680), also known as Husayn al Shaheed, also known as Sah Hüseyin

Ali ibn Husayn (658–713), also known as Ali Zainul Abideen

Muhammad ibn Ali (676–743), also known as Muhammad al Baqir

Jafar ibn Muhammad (703–765), also known as Jafar as Sadiq

Musa ibn Jafar (745–799), also known as Musa al Kazim

Ali ibn Musa (765–818), also known as Ali ar Ridha

Muhammad ibn Ali (810–835), also known as Muhammad al Jawad (Muhammad at Taqi), also known as Taki

Ali ibn Muhammad (827–868), also known as Ali al-Hadi, also known as Naki

Hasan ibn Ali (846–874), also known as Hasan al Askari

Muhammad ibn Hasan (868– disappeared), also known as Hojjat ibn al Hasan, also known as Mahdi All the above thirteen & Prophet Muhammad are commonly referred to as 14 infallibles or Chahardah Masoomeen (in Persian) & Chauda Masoomeen (in Urdu).
According to the Ismaili Shia, the Imam after Jafar as-Sadiq was Imam Ismail and his descendants up to Imam Shah Karim al-Husayni (Karim Aga Khan IV)—the current Ismaili Imam—make up the Ahl al-Bayt.

Difference in interpretation of the scope of Ahl al-Bayt

Sunni interpretation

Sunnis also accept and respect the purity of Ahl al-Bayt (members of the household) and their teachings are very highly regarded. Unlike Shia beliefs, Sunni's don't believe that members of the household of the Prophet receive any divine or spiritual guidance. The importance of observing their actions are due to their close interaction with the Prophet Muhammad. Hence to Sunni’s the actions of the Prophet's Household and his companions gives a closer look into his way of life. They are also considered a trusted source of the Prophet's teachings and traditions. However Sunni’s include the wives of the prophet, children, and his uncles, in the list of members of the household. The Sunni claim that includes the wives of the prophet as members of the household comes from the same verses regarded by the Shi'a as the "Verses of Purity" or Tat-hir
   Surrat Al Ahzab:
   يَا نِسَاء النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاء إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا [33:33] And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, Members of the Household, and to make you pure and spotless.
    Nevertheless, even though Sunni's claim that these verses clearly addresses the wives of the Prophet, they remain to be of great debate between Sunni's and Shia's.

Shia interpretation

According to Shi'a belief the term Ahl al-Bayt has been defined by Muhammad in the 'Hadith of the Cloak'. In this hadith (tradition), narrated in both sunni and Shia sources, Muhammad covers his cloak around Ali, Fatima and their sons Hassan and Hussain. Some hadiths in Shi'a books narrates that Aisha asks to be covered by the cloak as well, whereupon Muhammad replies that it's "only for the people of his Household (Ahl al-Bayt)".
In Shi'a theology the term 'Ahl al-Bayt', the people of the Household, is closely related to the term, "The Five Pure Ones" (which includes Muhammad in the list). The rationale behind this are Qur'anic verses that say God has purified Muhammad's household. The term Ahl-al-Bayt - which are Muhammad, Ahl al-Bayt, and the Imams.
In Shia (Twelvers) jurisprudence neither the Ahl al-Bayt nor the direct descendants of Muhammad through one of the Twelve Imams (Sayyid) be given Zakat. But Sayyid can receive Zakat al-Fitrah from Sayyid. The Sayyid can receive part of Khums upon permission of Marja.

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