Lady Zaynab (peace Be Upon Her)

The Ahlul-bayt in The Qur’an and Sunnah

Introduction: His Eminence Shaykh Musa Muhammad Ali’s al-Sayyidah Zaynab

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All praises belong to Allah, Lord of the worlds. Peace and Blessings be upon our master Muhammad (s.a.w.a.), the most honorable of the prophets and the chief of the Messengers of Allah (a.s.), and upon his Household (a.s.), companions, and progeny.

Almighty Allah says:

The mercy of Allah and His Blessings are on you, O people of the house, surely He is Praised, Glorious.[^4]

Allah (s.w.t.) only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying.[^5]

Say: I do not ask of you any reward for it but love for my near relatives.[^6]

In his book entitled al-Sahih, Muslim records the following:

Zayd ibn Arqam narrated: In a place between Mecca and Medina called ‘Khumm’, the Messenger of Allah (s.a.w.a.) once delivered a speech to us.

After statements of praising and thanking Almighty Allah, as well as statements of preach and reminding of Him, the Prophet (s.a.w.a.) said:

O people, I am no more than an ordinary person, and the Messenger of my Lord (i.e. Angel of death) will shortly come to me and then I will respond. Among you, I have left two weighty things: first, the Book of Allah (s.w.t.) that includes right guidance and illumination. Preserve in the Book of Allah (s.w.t.) and hold fast on it. Second, my Household; remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.) concerning my Household.”

The first thing one can learn from the previous directive of the immaculate Prophet (s.a.w.a.) is that one who loves something must prefer it to himself, lest such love will be false and untrue. To attain something after serious search is more pleasant and delightful than to get it without fatigue.

The true love for the Messenger of Allah (s.a.w.a.) can be shown through following his words and deeds, complying with his instructions, avoiding things that he deemed forbidden, copying ethics, and following him in his love for his Household (the Ahl al-Bayt (a.s.)), by showing love for them.

The Prophet’s households (a.s.) are the real pure ones. It is they whom Almighty Allah has given His love, bestowed upon with variant miracles, purified from the natures of souls, and saved from following their own desires. As a result, all their thoughts have become completely connected to Almighty Allah.

Thus, love for the Prophet’s Household has become the origin and the first step in the way towards Allah (s.w.t.). Allmanners and ranks are only levels of love.

Out of His honoring them, Almighty Allah educated the ignorant among the Prophet’s family, guided the lost, and strengthened the weak; therefore, to behave modestly before them is a duty, to seek justice for their wronged ones is obligatory, and to serve them as much as possible is regarded as seeking nearness to them.

It is Almighty Allah, the Creator, Who favored, awarded, purified, chastened, and honored the Prophet’s Household. This is clear in His saying:

Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying.[^7]

Therefore, creatures must bear in their hearts such divine favoring as response to the Creator’s instruction and carrying out the Prophet’s call.

Love for the Prophet’s Household (a.s.) can be achieved only by respecting them in presence and absence; they hence should not be slandered or disrespected. Finally, it is forbidden to backbite, especially the Prophet’s Household (a.s.) and the sincere saints of Allah (s.w.t.).[^8]

As a result, Muslims must beware of such a vicious trait. However, no one who plunges into such a thing will attain success, because the saints are as same as the prophets, and to make distinction between them is to deprive them of their prosperities and ingratitude for their graces.

Unfortunately, the inattentive and the deceived ones look at the people of honesty and faithfulness with the eyes of despise, issue wrong decisions about them, charge them with deviation, and regard them as ignorant. The clear-sighted ones, on the other hand, are persistently calm; they can see the unseen with eyes of discernment from beyond soft screens. Accordingly, misfortunes cannot defeat them and attacks of time cannot provoke them. In an instant, the flag of ease shall gleam for them, clouds of obscurity clear away and Almighty Allah eradicate the intrigues of the conspirators.

On that account, men of perception, sagacity, decency, and observation hold faithful devotion, perfect constancy, sincere honesty, and abundant esteem for the Prophet’s Household out of their compliance to the Creator’s instruction, their honoring the Prophet, and their acceding to his commandment in the following Hadees:

Al-Tabarani, in his al-Mo’jam al-Kabeer, Abu al-Shaykh, Ibn Habban, in his al-Sahih, and al-Bayhaqi; all recorded the Prophet’s following saying:

A servant of Allah (s.w.t.) shall not be faithful believer unless he loves me more than he loves himself, loves my Household more than he loves his Household, loves my family more than he loves his family, and loves my soul more than he loves his soul.[^9]

Al-Bayhaqi, Abu al-Shaykh, and Ibn Habban, in his al-Sahih all recorded the following Hadees on the authority of Ali:

The Messenger of Allah (s.a.w.a.) was furious when he came out, sat on the minbar, thanked and praised Allah (s.w.t.), and then said:

What is the matter with those who hurt me concerning my Household (a.s.)? I swear by Him Who grasps my soul in His hand that a servant (of Allah (s.w.t.)) shall not be faithful believer unless he loves me, and he shall not love me truly unless he loves my progeny (a.s.).

For this reason, Abu Bakr said:

“I love to respect the Prophet’s kinship more than to respect mine.”

Out of his honesty and wisdom, the Master of the Creatures (i.e. Prophet Muhammad (s.a.w.a.)) who says nothing but truth has said as it is reported by al-Tirmizi, in his al-Sunan, and al-Hakim, in al-Mustadrak, on the authority of (Abdullah) IbnAbbas:

“You should love Allah (s.w.t.) on account of the graces that He bestows upon you ceaselessly, and you should love I on account of your love for Allah (s.w.t.), and you should Love my Household (a.s.) on account of your love for me.”2

As a commentary of the Prophet’s saying, “You should love Allah (s.w.t.) on account of the graces that He bestows upon you ceaselessly,” the author of Fayz al-Qadir says:

“This means that you should love Allah (s.w.t.) for the various material and tangible graces that He confers upon you, such as the facilitation of food and drink as an example on the material graces and the leading to success and right guidance, the nomination of figures of knowledge, the creation of senses, and the dispense of the illuminations of conviction on hearts in addition to the other tangible graces.”

Ibn Atta-Allah al-Iskandari says:

“In every moment, Almighty Allah confers upon you with graces for which you should love Him and must thank Him at all times.”

Accordingly, it is impossible to settle the thanking when its time slips away, since a new thanking must be renewed in every split second. In the same way, seeking forgiveness and evasion of sins must be renewed in every moment.

Almighty Allah says:

And if you would count Allah’s favors, you will not be able to number them; most surely Allah is Forgiving, Merciful.[^10]

Hence, the Prophet (s.a.w.a.) intended to say that you must love Almighty Allah because He is conferring upon you with His endless graces.

Al-Zamakhshari says in this regard:

“Grace denotes every advantage intended for charity. On this account, Allah the Exalted has created the whole world as grace. The world is in fact either animate or inanimate. The inanimate is grace for the animate, and the animate is grace for liveliness is grace for the spirited, because without liveliness, the spirited would lose the ability to benefit by other graces. Thus, anything that can be benefited is grace.”

As a commentary on the previous notion, al-Fakhr al-Razi says:

“The graces of Allah the Exalted are countless, because everything that He has given to us, such as advantages, pleasures, limbs and organs that we use for getting benefits and evading harms, things that He has created in this universe to reason out the existence of Him as the One and only Maker, and things that He has brought about so as to restrain from acts of disobedience; all these are graces. Furthermore, everything that brings pleasure is grace, and everything that does not bring pleasure but is used for evading harms is also grace, and everything that does not bring pleasure and is not used for evading harms is also grace since it can be used as evidence on the existence of the Maker and, thus, a means to the recognition of and the obedience to Him. As a result, all the creatures are graces.”

It is now clear that a servant’s love for Allah (s.w.t.) does not need for interpretation, while Allah’s love for a servant needs interpretation.

In this regard, Imam al-Ghazzali says:

“Love for Allah (s.w.t.) is factual, not figurative, because love, as linguists cite, denotes the soul’s tendency to something expedient and agreeable, while the excessive tendency is the ardent love. Since Allah the Exalted is All-Benevolent and pleasing, and tendency to benevolence and pleasance is naturally satisfying, love for Him has become real. On the other side, Allah’s love for a servant is a figurative matter that stems from the Lord’s unveiling the divine screen between a servant and Him in order that the servant will see the Lord with his heart, and also stems from the Lord’s enabling the servant to be close to Him.”

The following is excerpted from Sharh al-Mawaqif:[^11]

“Our love for Allah (s.w.t.) is a spiritual manner depending on the conception of His continual, limitless perfection, and necessitating perfect attention to His Sacred Presence without languor or whereabouts. While our love for things other than Him is a manner depending on the imagination of the perfection of pleasant, humane, or comparable things, such as the love for one’s beloved or the father’s love for his son. Moreover, love is satisfaction, will, and avoidance of protest.

In abstract, Allah’s love for others is not real, because the reality of love denotes will, and wills associate limited things only, and Almighty Allah has no limits. In other words, a will to do something denotes that that thing has not been done yet, and the will to avoid something denotes that that thing can be avoided. On that account, Almighty Allah is too exalted to will to do or avoid something, because He is the Everlasting, the eternally besought of all.”

The Prophet’s (s.a.w.a.)saying,“you should love me on account of your love for Allah (s.w.t.),” means that because Allah the Exalted loves me, He specifies your love for me as an instruction that you must carry out. This meaning is stated in the following authentically narrated report:

“When Allah (s.w.t.) loves a servant, Archangel Gabriel declares:Allah (s.w.t.) has loved so-and-so, you therefore must love him. ”

The Prophet’s (s.a.w.a.) saying,“You should love my Household on account of your love for me,” means that because I love my Household (a.s.) for Allah’s love for them, you should then love them.

The Prophet’s saying may also denote an instruction that must be carried out, because love for the Prophet’s Household is for their love for the Prophet (s.a.w.a.). Almighty Allah says:

Say: I do not ask of you any reward for it but love for my near relatives.[^12]

Al-Fakhr al-Razi records that the Prophet (s.a.w.a.) and his Household are equal in five things:

(1)   During the Tashahhud[^13] of the prayers, blessings should be said to the Prophet and his Household.

(2)   During the Taslim[^14] of the prayers, blessings should be said to the Prophet and his Household. In the Holy Qur’an, Almighty Allah says:

Peace be on the family of Yasin.[^15]

(3)   In purity; Almighty Allah addresses to Prophet Muhammad (s.a.w.a.) by saying, طٰهٰ which means ‘pure.’

(4)   Almighty Allah says:

Say: If you love Allah, then follow me, Allah will love you.[^16]

(5)   Almighty Allah says:

Say: I do not ask of you any reward for it but love for my near relatives.[^17]

The Holy Qur’an, authentic Ahadees, and consensus of Muslim scholars from different generations; all these refer to the divine obligation of loving, adoring, esteeming, respecting, and honoring the Household of Allah’s Messenger(s.a.w.a.). Besides, reason decides this fact according to the previous proofs on the obligation of gratitude for the All-benefactor Lord’s graces. Our Prophet (s.a.w.a.), as being the prophet of mercy, the guide of the Ummah, and the savior of humankind, must be thanked, appreciated, respected, and honored. To honor and love the Prophet’s Household is a part of honoring and loving him.

On that account, the four major guidelines of the Islamic Shari’ah, namely the Holy Qur’an, the Holy sunnah, consensus of the different generations of the Muslim scholars, and analogy, make incumbent upon Muslims to love the Prophet’s Household. To refer to all these evidences is impossible in this brief essay, because it requires big volumes, and the submission to this fact is an indisputable matter for both ordinary people and scholars. We have referred to some points of this topic only in order to enlighten those who love the Prophet’s Household, for Almighty Allah says:

Surely, Allah (s.w.t.) chose Adam (a.s.) and Noah (a.s.) and the descendants of Abraham (a.s.) and the descendants of Imran (a.s.) above the nations.[^18]

Undoubtedly, Prophet Muhammad (s.a.w.a.) belongs to the descendants of Abraham (a.s.) and, as a result, his Household belongs to the descendants of Abraham (a.s.). As a conclusion, the Prophet’s Household (a.s.) is chosen by Allah (s.w.t.).

Regarding Almighty Allah’s saying:

Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying.[^19]

This is most surely clear-cut evidence on the special rank of the Prophet’s Household. Furthermore, there are numerous Verses from the Holy Qur’an and Hadees supporting each other in this regard. The best example is Allah’s saying:

Say: I do not ask of you any reward for it but love for my near relatives.[^20]

The authenticated frank Ahadees regarding the Prophet’s Household are too innumerable. Let us refer to some of them:

Al-Tirmizi, in his al-Sunan, and Abu Hatam reported the following Hadees on the authority of Zayd ibn Arqam:

I am in war against him whoever is in war against them (the Prophet’s Household), and in peace with him whoever is in peace with them.

Al-Tirmizi and Imam Ahmad recorded the following Hadees:

Anyone who hurts my relatives will be hurting me, and whoever hurts me is surely hurting Allah.

Imam al-Bukhari, in his al-Sahih, recorded the following on the authority of Abd-al-Rahman ibn Abu Layla:

Ka’b ibn Ajarah met me and said, “May I present to you a gift that I have heard from the Messenger of Allah (s.a.w.a.)?”

“Yes,” I answered, “give it to me.”

He spoke, “We asked the Prophet (s.a.w.a.) how to send blessings on the Ahl al-Bayt (a.s.), and he answered: You should say:

Say: O Allah! have mercy upon Muhammad (s.a.w.a.)and upon the family of Muhammad (s.a.w.a.)in the same way as you had mercy upon Abraham and the family of Abraham (a.s.). You are surely Praised and Glorious. O Allah! bless Muhammad and the family of Muhammad (s.a.w.a.)in the same way as you blessed Abraham and the family of Abraham (a.s.). You are surely Praised and Glorious.

Commenting on this Hadees, our master Jabir says:

“I do not believe that my prayers in which I do not send blessings upon Muhammad and the family of Muhammad; I do not believe such prayers will be accepted.”

Al-Tirmizi, in his al-Sunan, records the following on the authority of “Umar ibn Abu Salamah, the Prophet’s stepson:

Regarding the following Verse:

Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.[^21]

When this Verse was revealed, the Prophet (s.a.w.a.) was in the house of UmmeSalamah the Prophet’s righteous wife. He summoned Fatimah, al-Hasan (a.s.) and al-Husain (a.s.) and covered them with a cloak which too covered his back and said:

O Allah! these are my Household; therefore (I beseech You to) keep away the uncleanness from them and purify them a thorough purifying.

Seeing the situation, Umme Salamah asked, “Am I added to them, O Allah’s Messenger?”

The Prophet (s.a.w.a.) answered,“You are in your own position, and you are on the right.” [^22]

These are the Ahl al-Bayt (a.s.) from whom Almighty Allah keeps away the uncleanness and whom He purified thoroughly. In the previous Hadees, the Messenger of Allah (s.a.w.a.) shows that this honor (of thorough purification) is dedicated to them individually and without the participation of anyone else.

According to the narration, this exclusive position verifies that UmmeSalamah heard and saw the whole situation and asked the Prophet (s.a.w.a.) to include her to them. As she tried to lift up that cloak and go under it, the Prophet (s.a.w.a.) took the cloak’s edge from her hand and said,“You are on your own position, and you are on the right.”

Because this exclusive position is dedicated to the Ahl al-Bayt (a.s.) alone, nobody else should be added even Umme Salamah, the virtuous wife of the Prophet (s.a.w.a.) and mother of the faithful believers (Allah (s.w.t.) please all the mothers of the faithful believers)[^23]

If it was permissible or acceptable for anyone else to have a share in this exclusive position of the Prophet’s Household (a.s.), it would be permissible for Umme Salamah to be under that cloak as at least response to her desire, soothing her or appreciation for her faithfulness and loyalty especially from the one who “has a greater claim on the faithful (Believers) than they have on themselves,” and is “to the Believers full of pity and Merciful,”2 and was the kind, the sympathetic, the magnanimous, the generous, and the honest. Thus, it has become evident that the Verse is dedicated to those people of the cloak, not anyone else. This fact is also proved by authentic narrations. Thus, it has been proved that the Verse intended is dedicate to the Prophet’s Household (a.s.) who are distinguished by such honorable merits. In addition, the Holy Sunnah is glittering to brim the Muslims’ world with the virtues of the Prophet’s Household:

In his (book entitled) al-Sahih, Muslim records the following on the authority of Yazid ibn Hayyan al-Taymi:

Husain ibn Sabarah, Muslim ibn Zayd, and I went to Zayd ibn Arqam. After we had sat before him, Husain asked, “Zayd, you have really attained great benefaction because you saw the Prophet (s.a.w.a.), listened to his words, participated in his campaigns, and followed him in prayers. Now, Zayd, please narrate to us what you have heard from the Messenger of Allah (s.a.w.a.).”

Zayd spoke: “O son of my brother, (I swear) by Allah (s.w.t.) I have become old-aged; my days have become very old and have forgotten some of these narrations that I used to memorize directly from the Messenger of Allah (s.a.w.a.). You therefore should accept what I will tell you and should not ask me things over my ability.”

He then added, “One day, in a place between Mecca and Medina called (Khumm) the Messenger of Allah (s.a.w.a.) delivered a speech to us.

After statements of praising and thanking Almighty Allah, as well as statements of preach and reminding of Him, the Prophet (s.a.w.a.) said:

O people, I am no more than an ordinary person, and the Messenger of my Lord (i.e. Angel of death) will shortly come to me and then I will respond. Among you, I have left two weighty things: first, The Book of Allah (s.w.t.) that includes right guidance and illumination. Preserve in the Book of Allah (s.w.t.) and hold fast on it. Second, my Household; remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.) concerning my Household.

Husain (a.s.) asked again, “Zayd, who are the Prophet’s Household? Are his wives included with his Household?”

He - Zayd answered: “His wives are included with his Household, but his Household is those whom are forbidden to receive alms after him.”

Husain (a.s.) asked, “Who are they, then?”

Zayd answered, “They are the family of Ali (a.s.), the family of Aqil, the family of Ja’far, and the family of Abbas.”

(Abdullah) ibn Abbas narrated that the Messenger of Allah (s.a.w.a.) had said:

O sons of Abd-al-Muttalib, I have besought Allah (s.w.t.) to make the chiefs among you stable (on the right course), guide the straying ones among you, teach the ignorant ones among you, and make you generous, noble, and Merciful, A man who lines up his legs between the Rukn and Maqam[^24] for praying (there) and observes fasting (there) shall most surely be entered into the fire of Hell if he meets Allah (s.w.t.) (on the Day of Resurrection) bearing malice against the Household of Muhammad.

This Hadees is recorded by al-Hakim (in his book titled al-Mustadrak) on the criterion of Muslim.[^25]

The Prophet’s Household is the worthiest of the Divine Care and love of the Messenger of Allah (s.a.w.a.), because they are regarded as security from people on this earth.

Imam Ahmad ibn Hanbal, in his al-Musnad, and Abu Amr al-Ghifari have reported on the authority of Ali (a.s.) that the Messenger of Allah (s.a.w.a.) had said:

Stars are acting as security for the inhabitants of the heavens. If stars vanish, the inhabitants of the heavens will vanish, too. My Household is acting as security for the inhabitants of the earth. If they disappear, the inhabitants of the earth will disappear, too.

Nasr ibn Ali al-Jahdumi relates the following narration to Ali ibn Abu Talib (a.s.):

The Prophet (s.a.w.a.) took al-Hasan (a.s.) and al-Husain (a.s.) from the hands and declared:

Anyone who loves these two, their father, their mother, and me shall certainly be with me in the same position on the Day of Resurrection.

Sufyan ibn Waki and Abd ibn Hamid reported that Khalid ibn Mukhallad narrated the following to them on the authority of Usamah ibn Zayd:

One night, I visited the Prophet (s.a.w.a.) who went out embracing two things that I could not see under a cloak. After I had asked him about the matter for which I visited him, I asked about the things that he was embracing. He (s.a.w.a.) uncovered the cloak and they were al-Hasan (a.s.) and al-Husain (a.s.) on his hips. He then said:

These two are my sons and my daughter’s (a.s.).O Allah! I do love them and I beseech to You to love them and to love those who love them.

Al-Husain ibn Hurays has related that Abu Buraydah said:

Whilst the Prophet (s.a.w.a.) was on the Minbar delivering a speech to usal-Hasan (a.s.) and al-Husain (a.s.) who were dressing red shirts came towards him in stumbling steps. Immediately, the Messenger of Allah (s.a.w.a.) descended from the Minbar carried them both and put them before him. He then commented:

Truthful are the words of Allah (s.w.t.) Who says:“Your possessions and your children are only a trial.” As I saw these two boys walk stumblingly, I could not avoid interrupting my speech so as to lift them up from the ground.

Almighty Allah too urged to respect the Prophet’s Household (a.s.). In this regard, al-Bukhari in his al-Sahih records that Abu Bakr narrated the following saying of the Prophet (s.a.w.a.):

O people, regard Muhammad (s.a.w.a.) through honoring his Household (a.s.).

Imam Ahmad ibn Hanbal in his al-Sahih records on the authority of Ali (a.s.) that the Prophet (s.a.w.a.) said to Fatimah (a.s.):

You, these two (i.e. al-Hasan (a.s.) and al-Husain (a.s.) this sleeping one (i.e. Ali (a.s.) and I shall certainly be in the same position on the Day of Resurrection).

Al-Tabarani records on the authority of Ali (a.s.) that the Messenger of Allah (s.a.w.a.) said:

My Household and those who love me among the individuals of my Ummah shall be the first to join me on the Divine Pool.

Al-Tabarani, in his al-Mo’jam al-Saghir records on the authority of Abdullah ibn Ja’far that the Messenger of Allah (s.a.w.a.) said:

O sons of Hashim, I have implored to Allah the Exalted to make you generous noble and Merciful. I have also asked Him to guide the straying ones among you, secure the fearful ones among you and to supply the hungry ones among you.

In his al-Mustadrak, al-Hakim records the following Hadees on the authority of Anas ibn Malik and decides it as authentically reported:

The Messenger of Allah (s.a.w.a.) said:

Concerning my Household my Lord has promised me that He shall not punish anyone of them who believes in Allah’s oneness and my (divine) message.

Al-Tabarani in his al-Mo’jam al-Kabeer, records on the authority of (Abdullah) Ibn Abbas the following Hadees whose reporters are decided as trustworthy:

The Messenger of Allah (a.s.) said to Fatimah (a.s.):

Most surely, Allah (s.w.t.) shall not punish your sons and you.

Ahmad, al-Hakim and al-Bayhaqi record on the authority of Abu Saeed (al-Khudri) that the Messenger of Allah (s.a.w.a.) said while he was on the minbar:

What is the wrong with some individuals who claim that the kinship of Allah’s Messenger(s.a.w.a.) shall not be helpful on the Day of Resurrection? This is definitely not correct. By Allah (s.w.t.), I swear that my kinship is helpful in this world as well as the world to come. O people, I will precede you to the Divine Pool.

Al-Bukhari, in his al-Sahih, records the following on the authority of Abu Bakr:

While the Prophet (s.a.w.a.) was delivering a sermon, al-Hasan (a.s.) came; therefore, the Prophet (s.a.w.a.) said:

This is my son. He is a chief. Perhaps, Allah (s.w.t.) will reconcile two Muslim parties through him.

Ibn Hajar, in Path al-Bari (Commentary and explanations of al-Bukhari’s al-Sahih), records the following saying of al-Muhallab:

In the previous Hadees, the Prophet (s.a.w.a.) relates leadership to conciliation; therefore, this indicates that none deserves leadership except those by who people benefit.

Imam Ahmad and al-Tabarani, in his al-Mo’jam al-Kabeer, record that Ali (a.s.) reported:

As the Messenger of Allah (s.a.w.a.) assigned me as the judge of the Yemen, I said: “Messenger of Allah (s.a.w.a.), you have chosen me while I am still young and many elderly men are there. Besides, I do not have full acquaintance with judiciary.”

The Prophet (s.a.w.a.) answered:

Go ahead, for it is Allah (s.w.t.)Who shall guide your heart and strengthen your tongue.

Ali (a.s.) then said:“After this statement, I have never failed.”

In fact, the authentic Ahadees in this regard are innumerable, for the six most reliable reference books of Hadees, as well as many others, are filled up with such narrations of honoring and esteeming the Prophet’s Household’s exalted rank and unanimous elevated standing. Besides, this fact is known for everybody, and it is impossible to find a single faithful believer ignoring the esteem of the family of Allah’s Messenger(s.a.w.a.).

Abu Bakr al-Bayhaqi (m), the grand scholar, says:

“All these reportsappertained to the virtuesof the Prophet’s Household are mentioned in the famous books of Hadees in authenticated series of narration. Refer to these books for the topic intended.”

The Prophet’s households are Ali, Fatimah, al-Hasan, and al-Husain (a.s.), and their descendants and offspring are attached to them.

The Hadees of Mubahalah - invocationof Allah’s curse - isthe evidence on the fact that only the aforementioned five individuals enjoy the special rank given to the Prophet’s Household (a.s.).

Exegetes of the Holy Qur’an have confirmed the following incident:

Regarding Almighty Allah’s saying:

If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: “Come! Let us gather together, our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah (s.w.t.) on those who lie!

When this Verse was revealed, the Messenger of Allah (s.a.w.a.) embraced al-Hasan (a.s.) and al-Husain (a.s.), Fatimah (a.s.) walked after them, and Ali (a.s.) walked after them. He then asked them to say ‘Amen’ when he would invoke Allah (s.w.t.)... etc.[^26]

On this incident, Jarallah comments:

“This Verse is the strongest evidence on the virtue of the ‘Ashab al-Kisa’ (owners of the Cloak - The Prophet’s Household.)[^27]

About their descendants’ following them in virtue, the following Qur’anic Verse proves it:

And (as for) those who believe and their offspring follow them in faith, We will unite with them their offspring.

Scholars have confirmed that ‘offspring’ includes the descendance of the origin up to the Day of Resurrection. On that account, the Prophet’s Household includes his offspring and descendants up to the Day of Resurrection. From this point, scholars of Islamic laws have decided many verdicts, especially in questions of waqfs[^28] and the like. In this respect too, the question of the belongingness of the Prophet’s daughter’s descendants to his lineage is very famous, and our great Imam Abu Hanifah al-No’man ibn Sabit has his clear opinion in this question.

Commenting on the previous Qur’anic Verse, the author of Mahasin al-Ta‘wil says:

“The Verse refers to those who imitate their ascendants with relation to faith and righteous deeds. The Verse also shows that those descendants will be joined to their ascendants in Paradise and (eternal) bliss. Because the addressees in the Verse are the Prophet’s companions who are sure of Allah’s promise they receive the good tidings that their descendants who imitate them righteously will be added to them.”

The other Hashemite’s whom are forbidden to receive anything from the alms enjoy a rank of honor higher than that of others, but they cannot attain the characteristics of the ‘Ashab al-Kisa’ and the Prophet’s progeny in relation to the obligation of loving, respecting, reverencing and honoring them.

Scholars have had different opinions regarding Almighty Allah’s saying:

Allah (s.w.t.) only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying.[^29]

Some scholars have decided that this Verse is dedicated only to the descendants of Ali and Fatimah (a.s.), while others have included the families of al-Abbas (a.s.), Ja’far, and Aqil with them.

In his al-Risalah al-Zaynabiyyah, Jalaluddln al-Suyuti has recorded precious words concerning the identification of the Sharifs. He says:

“In the first age of Islam, the epithet of Sharif was said to anyone who belonged to the Prophet’s Household (a.s.), whether through al-Hasan (a.s.) or al-Husain (a.s.) belonged to Ali (a.s.) whether through Muhammad ibn al-Hanafiyyah or any other son, or belonged to Ja’far, Aqil, or al-Abbas.

Thus, in the biographies mentioned in al-Zahabi’s book of history, you can find many names such as, ‘Sharif of al-’Abbas’, ‘Sharif of ‘Aqil,’ Sharif of ‘Ja’far,’ or ‘Sharif of Zaynab.’

But, when the Fatimid dynasty ruled Egypt, they dedicated the epithet to the descendants of our Master’s al-Hasan (a.s.) and al-Husain (a.s.). This matter has been followed in Egypt up to now.

Lady Zaynab (a.s.) married my Master Abdullah ibn Ja’far, her cousin. The first of her excellent, pure descendants were Sayyid Ali, the namesake of his grandfather, Sayyid Awn al-Akbar, Sayyid Abbas, Sayyid Muhammad, and Lady Umme Kulsum respectively. Lady Zaynab(a.s.)’sdescendants are now numerous.

They are, according to al-Sabban the scholar, added to the Prophet’s family and Household (a.s.). This fact is unanimously decided because the Prophet’s family are the faithful Believers from the Hashemites, son of Abd-al-Muttalib, his progeny, and his descendants. Sons (and descendants) of one’s daughter are regarded as his progeny and descendants, and when such a man records something in his will for his descendants, the descendants of his daughter must have a share in it. This meaning however is more specific than the previous.

As it is unanimously decided, it is forbidden for the descendants of Ja’far to have from the alms, because they belong to the Prophet’s Household. Even though it is now dedicated to the descendants of al-Hasan (a.s.) and al-Husain (a.s.), the epithet of Sharif must be said to all the individuals who belong to the Prophet’s Household, according to the old concept of this epithet.

The author of al-Mawahib says that the Messenger of Allah (s.a.w.a.) had no descendants except those who came through his daughter Lady Fatemah al-Zahra (a.s.). Hence, the Prophet’s noble progeny came through the two grandsons, Imam al-Hasan (a.s.) and Imam al-Husain (a.s.). Those who belong to the descendants of the two Imams are called ‘Hasani’ and ‘Husaini.’ Besides, the name ‘Ishaqi’ is added to those who belong to Ishaq son of Ja’far al-Sadiq son of Muhammad al-Baqir son of Imam Zayn al-Abidin son of Imam al-Husain (a.s.). He - Ishaq - was the husband of Lady Nafisah daughter of al-Hasan ibn Zayd ibn al-Hasan ibn al-Hasan ibn Ali (a.s.).

Al-Sabban says that ‘sharifship’ is of various classes; a general one includes all the Prophet’s Household, a special one is dedicated to the Prophet’s progeny and, hence, includes the descendants of Lady Zaynab (a.s.) and all of the Prophet’s daughter’s descendants, and a third class is restricted to al-Hasan (a.s.) and al-Husain (a.s.) and called ‘sharifship of kinship.’

The evidence of those who claim that the name of Ahl al-Bayt (a.s.) is restricted to definite individuals is the following Hadees, which is related from many authenticated ways of narration:

The Prophet (s.a.w.a.), accompanied by Ali and Fatimah (a.s.), gave his two hands to al-Hasan (a.s.) and al-Husain (a.s.) and entered. He asked Ali and Fatimah (a.s.) to come close and sit before him, seated al-Hasan (a.s.) and al-Husain (a.s.) on his thighs, covered them with a cloak, and recited (Allah’s saying):

Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a (thorough) purifying.[^30]

According to another narration, the Prophet (s.a.w.a.) then said:

O Allah! these are my Household; (So, I beseech to You to) Keep away the uncleanness from them, and purify them a thorough purifying.

According to a third narration, the Prophet (s.a.w.a.) then said:

O Allah! these are the family of Muhammad; (So, I beseech to You to) make Your mercy and Blessings on the family of Muhammad in the same way as You have made it on Abraham. You are certainly Praised, Glorious.

Supporting those who claim generality of the expression of Ahl al-Bayt (a.s.), al-Bayzawi states that particularizing the expression to the five individuals only does not suit the Verses that precede and antecede the intended Verse (i.e. Verse of Purification). In addition, the Hadees has mentioned those individuals particularly so as to refer to the Prophet’s Household, not anyone else.

On the other hand, the particularization is mentioned for adding the particular progeny to them, for their special rank. As a result, this does not oppose the generality of the expression.

It is also credible that the particularization of these four individuals is intended for a divine commandment. This fact is proved by the Hadees narrated by Umme Salamah:

Seeing the situation, Umme Salamah lifted an edge of the cloak and tried to be with them under it. But the Prophet (s.a.w.a.) took the cloak’s edge from her hand. She then asked, “Am I added to them, Allah’s Messenger(s.a.w.a.)?”

The Prophet (s.a.w.a.) answered,“You are in your own position, and you are on the right.”

In al-Musnad, Ahmad (ibn Hanbal) and al-Tabarani narrate the following Hadees on the authority of Abu Saeed al-Khudri:

The Messenger of Allah (s.a.w.a.) said:

ThisVerse(ofPurification)hasintendedfive individuals;theyareAli,al-Hasan,al-Husain, Fatimah (a.s.), and I.

Ibn Abu Shaybah, Ahmad, al-Tirmizi, al-Tabarani, and al-Hakim (who decided the Hadees as authentic); all narrate the following on the authority of Anas:

Whenever he went out for the Fajr (dawn) Prayer (in the Masjid), the Prophet (s.a.w.a.) used to pass by the house of Fatimah (a.s.) and declare:

Hurry for the prayer, O people of the House (i.e. the Ahl al-Bayt (a.s.).)“Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you a thorough purifying.”

At any rate, some narrations assert the generality of the expression:

Muslim and al-Nesaaei narrate the following on the authority of Zayd ibn Arqam:

The Messenger of Allah (s.a.w.a.) delivered a speech to us in which he (s.a.w.a.) said:

Remember Allah (s.w.t.) concerning my Household, remember Allah (s.w.t.)concerningmyHousehold,remember Allah (s.w.t.) concerning my Household.”

He then was asked, “Who are the Prophet’s Household?

Zayd answered, “His households are those whom are forbidden to receive alms after him.”

He was asked, “Who are they, then?”

Zayd answered, “They are the family of Ali (a.s.), the family of Aqil, the family of Ja’far, and the family of Abbas.”

To sum it up, the individuals of the Prophet’s pure progeny have been given exclusively stepped up honoring, covered by great virtue through Lady Fatimah, dressed with the wear of tribute, and granted more respect and reverence.