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

Ahl al-Bayt in simple terms is to put trust of guidance to Aal (descendents) Muhammad, viz., Imam Ali and its Aal (descendents). Bayt is to give the Oath of Allegiance to Imam Ali and accept his guidance.

Ahl al-Bayt family

The Ahlul Bayt or household of Muhammad refers to his daughter Fatima al-Zahra, his successor and son-in-law, Imam Ali, their two sons Imam Hasan and Imam Husayn, and the nine Imams from the lineage of Imam Husayn. 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". Ahlul Bayt is the polite form of addressing the members and wife of the family.

Ahl al-Bayt in Quran

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. Blessings are here invoked on the whole family

2. The Purified Ones:

The Highest degree of purity means to be kept constantly away from all the causes of impurity. This is termed as the State of Infallibility in Knowledge, character and action. It could have been applied generally to the whole mankind who are keeping aloof from all the impurities as The Word of God Commands; But, God expressively Has confined His Order to certain Group of Individuals by excluding the rest of the mankind from it in His Divine Will by declaring the 'Ahlal Bait' as the persons purified by Him to be constantly in touch with the Qur'an in its original, hidden, well protected, exalted and purified form. It was Allah's Wish to remove all Blemish from them:

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)

This verse, known as the "Tathir verse", refers to the Members of the Household of Muhammad. 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 Muhammad's other offspring, wives, sons of paternal uncles, and dwellers of his house as Muhammad's "ahl-al-bayt".

The argument is based on the genuine and authentic traditions narrated by the companions of Muhammad 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:

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)."

 Narrated by Tirmidhi in Manaqib Ahlul-Bayt, Vol. 2, p.308, citing Umar ibn Abi Salama, Muhammad's adopted son, who said "The verse, 'Allah only wants to remove uncleanness far from you, O people of Ahlul-Bait, and purify you a thorough purifying' was revealed in the house of Umm Salamah. Then Muhammad called Fatima, Hasan, Husain and Ali, behind himself,covered them with a cover and said: 'O Allah! This is my household, so remove uncleanness from them and purify them a thorough purifying. Umm Salamah said:' Am I with them, O Messenger of Allah?' He said: You are at your place. You are all right.'".,  al-Tirmidhi, al-Sahih, volume 5, pages 351 and 663  al­Hakim al­Naysaburi, al­Mustadrak `ala al-Sahihayn, volume 2, page 416. He states that it is 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 aI-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: "0 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).

 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 , 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.

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 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.

Thus it is clear from the above discussions that Muhammad's daily habit of stopping at his daughter Fatima's house and addressing her household as Ahlul-Bait, was not without reason. In fact he was expounding the meaning of the term Ahlul-Bait 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-Bait and their leadership after him so that the Muslims should love, obey and follow them.

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 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 could not stand against Muhammad and his Household. They, therefore, accepted to pay "jaziyyah" 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 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, 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 is the guardian of every believer." Tirmidhi transmitted it. (TIRMIDHI 1583) • Muhammad said, "When I am 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 had 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 will 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.

3. 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 the Holy Prophet (s)

4. 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 had heard Muhammad say, "My family among you are like Noah's ark. He who sails in it will be safe, but he who holds back from it will 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.

Quranic Versus reference to Imam Ali

Verse 33 of Sura 33 of the Holy Quran {33:33} reads: "Allah's wish is to remove uncleanliness far from you O'Folk of the Prophet's household, and cleanse you with enough cleaning". Ali is obviously included in the expression "Folk of the Prophet's household".

Verse 61 of Sura 3 provides {3:61}: "And who so disputes with you concerning God after the knowledge which has come to you say to him: Come, we will summon our sons, your sons, our women and your women and ourselves and yourselves. Then we will pray humbly to our Lord, and solemnly invoke the curse of Allah upon those who lie." This verse alludes to the deputation of the Christians of Najran who came to Madina to hold discussion with the Holy Prophet about the truth of Islam. In this verse, the reference to "Our sons, and our women" includes reference to Ali, Fatima, Hasan and Husain. Verse 3, Sara Verse 3 of Sura 9 provides: And a proclamation from God and His Apostle to the people on the day of 'Greater Pilgrimage' that Allah is free from obligation to the idolaters and so is His Messenger. So, if you repent it will be better for you; but ifyou are averse, then know that you cannot escape Allah. Give tidings O Muhammad of a painful doom to those who disbelieve". In pursuance of this verse, the Holy Prophet commissioned Ali to go to the 'Greater Pilgrimage' to announce the verses of the Sura of "Immunity" wherein God absolved the Muslims from all obligations under the treaties previously concluded with the idolaters.

Verse 23 of Sura 42 reads {42:23}: "Say O Muhammad to mankind: I do not ask of you any reward for it, but love for relatives, and whosoever earns good". According to traditions when the Holy Prophet was asked as to who were the relatives alluded to in the verse, the Holy Prophet said, "Verily, the reference is to Ali, Fatima, Hassan and Husain". Verse 21 of Sura 45 reads {45:21}: "Do those who commit evil deeds suppose that We shall treat them like those who believe and do good deeds-that their lives and their deaths shall be equal. No, bad is their judgment". According to Ibn Abbas "the doers of good" referred to in this verse refer to Ali, Hamza and Ubaydah b Harith.

Verse 17 of Sura 11 reads {17:11}: "Is he to be counted equal with those who rely on a clear proof from his Lord and a witness from Him recites it, and before it was the Book of Moses, an example and a mercy ? Such believe therein. Whoso disbelieves therein the Fire is his appointed place. So be not you in doubt concerning it. Lo, it is the truth from your Lord, but most of mankind believe it not". In one of his sermons, Ali said that there was hardly a man from amongst the Quraish who had not been referred to in the Holy Quran. Ali was asked to recite some verse which alluded to him. Thereupon he recited the above verse. Verse 4 of Sura 66 reads {66:4}: "Now if both of you turn to Allah repentant it will be better for you, as your hearts are already so inclined. But if you back up each other against him, surely Allah is his helper, and Gabriel and the righteous among the believers, and furthermore all other angels too are his helpers". According to Ibn Abbas, the Holy Prophet said that the "righteous men" alluded to as "helper" in this verse refers to Ali.

Verse 18 of Sura 32 reads {32:18}: "Is he who is a believer like him who is an evil doer? Verily, they are not equal". According to Ibn Abbas "believer" in this verse refers to Ali, and 'evil doer" refers to Walid b Utba. Verse 54 of Sura 25 reads {25:54}: "And He it is Who created man from water, and has appointed for him kindred by blood, and kindred by marriage and your Lord is all powerful". According to traditions "kindred by blood" and "kindred by marriage" refers to Ali. Verse 36 of Sura 24 reads {24:36}:"The lamp of light is lit in houses which Allah has allowed to be exalted so that His name be remembered in them. Therein He is glorified in the mornings and evenings." According to traditions, the Holy Prophet said that the "houses" referred to in this verse include the house of Ali and Fatima.

Verse 55 of Sura 5 reads {5:55}: "Your friend is only Allah and His Messenger, and the believers who observe prayer and pay the poor rate." According to traditions "believers" referred to in this verse includes a reference to Ali. Verse 12 of Sura 58 provides {58:12}: "O ye who believe! When you consult the Messenger in private, give alms before your consultation. That is better and purer for you. But when you do not find the wherewithal, lo! Allah is Forgiving and Merciful. " According to traditions when this verse was revealed the Holy Prophet wanted to fix an amount, which every person who consulted the Holy Prophet should pay. Ali represented that, as the people were generally poor no amount should be fixed, and the option should rest with the person concerned to pay whatever alms he could.

Verse 181 of Sura 7 reads {7:181}: "And of those We have created there are people that guide men with truth, and do justice therewith." According to traditions, the reference to "people that guide men with truth" in this verse includes a reference to Ali.

Verse 57 of Sura 43 reads {43:57}: "And when the son of Mary is cited as an example, behold, the people jeer thereat". According to traditions, the Holy Prophet is said to have told Ali one day that his example would be like that of Jesus Christ. A section of the people would love him so much that they would willingly die for him, while there would be some people who would fight against him.

Verse 29, of Sura 48 reads {48:29}: "Muhammad is the Apostle of God and those with him are firm against the disbelievers, and merciful amongst themselves. Thus see them bowing down, and prostrating themselves in prayer, seeking grace from Allah and His pleasure. Their mark is upon their faces, being the traces of prostration. Such is their description in the Torah. And their description in the Gospel is like a seed that sends forth its sprout, then makes it strong; it then becomes thick, and stands on its stem, delighting the sowers, and causing the disbelievers to burn with rage at the sight of them. Allah has promised to those of them who believe and do good works, forgiveness and a great reward." According to the commentary of Imam Abu Musa this verse was revealed in favor of Ali.

Verse 43 of Sura 13 reads {13:43}: "And those who disbelieve say 'You are not a Messenger'. Say to them Sufficient is Allah as a witness between me and you, and so is he who possesses knowledge of the Book". According to commentators, the phrase "Whosoever has the knowledge of the Book", alludes to Ali.

Verse 64 of Sura 8 reads {8:64}: "O prophet! Allah is sufficient for you and for such of the followers as follow you." According to commentators the phrase "such of the followers as follow you", alludes to Ali.

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 the Holy Prophet (s)

Difference in interpretation of the scope of Ahl al-Bayt

Sunni

Sunnis reject the significance of ahl al bayt and its importance. They reject the succession of caliphate and Imam Ali. However it is to be noted that the hadith is termed as authentic by Sunni scholors

No Zakat can, according to a hadith from Sahih Muslim, be given for following people: Ali ibn Abi Talib, Ja'far ibn Abu Talib, Aqeel ibn Abi Talib and Abbas and their offsprings. [1].

Shia

According to Shi'a belief the term Ahl al-Bayt has been defined by Muhammad in the 'Hadith of the Cloak'. In this hadith, narrated in both sunni[2] and Shia sources, Muhammad covers his cloak around Ali, Fatima and their sons Hassan and Hussain. Some hadith also narrated that Aisha asks to be covered by the cloak as well, whereupon Muhammad replies that it is "only for the people of his Household (Ahl al-Bayt)"[3].


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.[4] The term Ahl-ul-Bayt overlaps with the term The Fourteen Infallibles which are Muhammad, Ahl al-Bayt, and the Imams.

In Shia 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.

See also

Shi'a Links:

Sunni links:

References

  1. ^ Sahih Muslim Book 31, Chapter 4, Hadith 5920
  2. ^ Sahih Muslim Book 031, Number 5955
  3. ^ Shawaahed ut Tanzeel, vol.2, pg.39, Ayat al -Tatheer, vol.1, pg. 237
  4. ^ The Qur'an, Chapter 33, Verse 33
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