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Section 1

The meaning of al al and al ashab and their merits in the Qur’an and the Sunnah

 

The Glorious Qur’an has listed a variety of the merits of the honourable Sahabah and Ahlul Bayt (household) of the Messenger salla Llahu ‘alayhi wa sallam. Why should this not be the case when he commanded us to love his Ahlul Bayt, selected them to make mubahalah^[1] with them, recited the verse of purity for them, sounded glad tidings to their lovers that they will be with him on his level on the Day of Qiyamah, warned their haters of war, promised their associates peace, legislated salutations upon them with him in every Salah, joined them with the Book of Allah in Hadith al Thaqalayn, bequeathed about them, and emphasised the admonition to fear Allah regarding them—as documented by Muslim. Al Tirmidhi and others added his glad tidings for his family members that they will never separate until they meet him.

Allah subhanahu wa ta ‘ala awarded them souls of praiseworthy mention among the entire creation by their inclusion in divine salutations with prophetic salutations. Thus, their mention was incorporated in the five Salahs and in the salutation upon the best creation over whom the sun rose; this was an announcement by the Being who owns command and creation and a notification from the Being whose majesty cannot be defined that He wishes their remembrance to blow like the southerly and northerly winds and that the great right of the Messenger salla Llahu ‘alayhi wa sallam not be forgotten about them, especially since He knew that nobles are always the target of jealousy and that division and animosity is the trial of this Ummah until the Day of Retribution.

Similarly, when the Messenger salla Llahu ‘alayhi wa sallam learnt that their grand inviolability will be violated and their noble blood will be spilled, he informed that he is at war with those who battle against them, and at peace with those who are at peace with them. He coupled them with the Glorious Qur’an and advised the one who has a heart or listens attentively while he is present regarding them.^[2]

The Sahabah radiya Llahu ‘anhum are those mentioned in the Tawrah, Injil, and Qur’an. They are described with precedence, emigration, support, and conviction. They are the Sahabah of the Messenger of Allah salla Llahu ‘alayhi wa sallam. The praises of revelation, in both the Qur’an and Sunnah, have surmounted calling them the most excellent people and the most superior generation. Sufficient in their noble merits is the hadith, “He will not reach the mudd or half of it of one of them.”^[3] When the Messenger salla Llahu ‘alayhi wa sallam learnt that their rights will soon be ignored and their disobedience will be regarded as permissible, he warned and cautioned against this and was unequivocal and excessive in his caution. Sufficient is his warning:

 

الله الله في أصحابي لا تتخذوهم غرضا بعدي من أحبهم فبحبي أحبهم ومن أبغضهم فببغضي أبغضهم ومن آذاهم فقد آذاني ومن آذاني فقد آذى الله ومن آذى الله فيوشك أن يأخذه

Fear Allah, fear Allah, regarding my Sahabah! Do not make them the target of criticism after me. Whoever loves them, loves them owing to his love for me. And whoever hates them, hates them due to his hatred for me. Whoever harms them has harmed me and whoever harms me has harmed Allah. Whoever harms Allah, very soon He will seize him.^[4]

 

As well as his statement:

 

إذا رأيتم الذين يسبون أصحابي فقولوا لعنة الله على شركم

When you see people blaspheming my Sahabah, then say: may Allah’s curse be upon your evil.^[5]

 

What a just retribution and fair recompense! Learn it, O Sunni, from he who was blessed with concise speech and decisive arguments.

May Allah be pleased with the forerunners among them as well as those who joined later, their leaders and followers, the residents of both Harams, the participants of both emigrations, both Masjids, both Qiblahs, both books, and both pledges of allegiance, the four [Khalifas] and the ten [promised Jannat], the honourable participants of Badr, those who settled in the home [i.e.,al Madinah] and [adopted] iman, those who participated in the twenty-eight battles and the many expeditions, and those who were present at Hajjat al Wada’ and the delegations.

May Allah be pleased with those who come after them saying: O our Lord, forgive us and our brothers who preceded us in the faith and do not place in our hearts any rancour for the believers. O our Lord, You are certainly Compassionate and Merciful.^[6]

Know that love for the Sahabah and Ahlul Bayt radiya Llahu ‘anhum only combines in the hearts of intelligent men.^[7]

 

Definition of al Al

The lexical and Shar’i definition of al al

The lexicographers differed regarding the origin of the word al:

• Some suggest that it is formed from al ahl.^[8]
• Another view is that it is derived from al awl. Ibn Faris says, “ala ya’ulu i.e. to return.”^[9] Ibn Taymiyyah says, “The origin of the word al al is awl. The waw was given a harakah and the letter preceding it had a fathah, so the waw changed into an alif, i.e. ala. Similar are the words babun and nabun and verbs such as qala, ‘ada, etc.”

This is the lexical meaning of al.

The lexicographers mentioned that ahl al rajul refers to a person’s spouse and those closest to him, al ta’ahhul means marriage, and ahlul Bayt refers to the residents of a house.^[10]

The correct view is that al al and al ahl are used for similar meanings. Both of them are used for the spouse and family.^[11] They refer to the household members, and the most special household members are a man’s wives.

As regards to Ahlul Bayt in the Shari’ah^[12], when we ponder over Allah’s subhanahu wa ta ‘ala statement:

ﭶ ﭷ ﭸ ﭹ Jﭻ ﭼ ﭽﭾ ﭿ ﮀ ﮁ ﮂ ﮃ ﮄ ﮅﮆ ﮇ ﮈ ﮉ Z ﮋ ﮌ ﮍ ﮎ ﮏ ﮐ

And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish Salah and give Zakat and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with [extensive] purification.^[13]

 

We find this verse clear in indicating that his wives are from his Ahlul Bayt.^[14] Al Imam Muslim narrates from Zaid ibn Arqam radiya Llahu ‘anhu:

 

قام رسول الله صلى الله عليه وسلم يوما خطيبا وذكر الحديث وفيه أذكركم الله في أهل بيتي ثلاثا فقال حصين بن سبرة ومن أهل بيته يا زيد أليس نساؤه من أهل بيته قال إن نساءه من أهل بيته ولكن أهل بيته من حرم الصدقة بعده قال ومن هم قال هم آل علي وآل عقيل وآل جعفر وآل عباس قال أكل هؤلاء حرم الصدقة قال نعم

The Messenger of Allah salla Llahu ‘alayhi wa sallam stood up to deliver an address one day. [He continues the hadith, which contains the statement] “I remind you to fear Allah regarding my Ahlul Bayt—thrice.”

Hussain ibn Saburah submitted, “Who are his Ahlul Bayt, O Zaid? Are his wives not from his Ahlul Bayt?”

He explains, “His wives are from his Ahlul Bayt. However, his Ahlul Bayt extends to all those to whom Zakat is forbidden after him.”

“Who are they?”

“They are the family of ‘Ali, the family of ‘Aqil, the family of Jafar, and the family of ‘Abbas.”

“Is Zakat forbidden for all these?”

“Yes.”^[15]

 

The hadith of Ka’b ibn ‘Ujrah radiya Llahu ‘anhu reads:

 

سألنا رسول الله صلى الله عليه وسلم فقلنا يا رسول الله كيف الصلاة عليكم أهل البيت قال قولوا اللهم صل على محمد وعلى آل محمد

We enquired from the Messenger of Allah salla Llahu ‘alayhi wa sallam, “O Messenger of Allah, how do we send salutations upon you, the Ahlul Bayt?”

He explained, “Say: O Allah, send salutations upon Muhammad and Muhammad’s family.”^[16]

 

Abu Humaid al Sa’idi reports:

 

أنهم قالوا يا رسول الله كيف نصلي عليك فقال رسول الله صلى الله عليه وسلم قولوا اللهم صل على محمد وأزواجه وذريته

They asked, “O Messenger of Allah, how do we send salutations upon you?”

The Messenger of Allah salla Llahu ‘alayhi wa sallam explained, “Say: O Allah, send salutations upon Muhammad, his wives, and his progeny.”^[17]

 

This is the commentary of the hadith preceding it, clarifying that Muhammad’s Ahlul Bayt are his wives and his progeny.^[18]

Al Bukhari reports through his chain to Anas ibn Malik radiya Llahu ‘anhu in the incident of the Messenger’s salla Llahu ‘alayhi wa sallam marriage to Zainab bint Jahsh radiya Llahu ‘anha:

 

أنه خرج فانطلق إلى حجرة عائشة فقال السلام عليكم أهل البيت ورحمة الله فقالت وعليك السلام ورحمة الله كيف وجدت أهلك بارك الله لك فتقرى حجر نسائه كلهن يقول لهن كما يقول لعائشة ويقلن له كما قالت عائشة

He left, walked to Aisha’s chamber, and said, “Peace be upon you, O Ahlul Bayt, and Allah’s mercy.”

She replied, “And upon you be peace and Allah’s mercy. How did you find your family? May Allah bless you!”

He went to all the chambers of his wives, telling them what he told Aisha and they replied to him as Aisha replied.^[19]

 

Aisha radiya Llahu ‘anha reports:

 

خرج النبي صلى الله عليه وسلم غداة وعليه مرط مرحل من شعر أسود فجاء الحسن بن علي فأدخله ثم جاء الحسين فدخل معه ثم جاءت فاطمة فأدخلها ثم جاء علي فأدخله ثم قال إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذۡهِبَ عَنكُمُ ٱلرِّجۡسَ أَهۡلَ ٱلۡبَيۡتِ وَيُطَهِّرَكُمۡ تَطۡهِيرٗا

The Prophet salla Llahu ‘alayhi wa sallam left in the morning wearing a garment, with pictures of camel saddlebags, made from black hair. Hasan ibn ‘Ali came and the Messenger salla Llahu ‘alayhi wa sallam entered him [in his garment], followed by Hussain who entered with him. Then Fatimah came and he entered her, then ‘Ali came and he entered him. He thereafter recited, “Allah intends only to remove from you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with [extensive] purification.”^[20]

 

Al Qurtubi comments:

 

فهذه دعوة من النبي صلى الله عليه وسلم لهم بعد نزول الآية أحب أن يدخلهم في الآية التي خوطب بها الأزواج

This is the supplication of the Prophet salla Llahu ‘alayhi wa sallam for them after the revelation of the verse. He wished to include them in the verse which addressed the wives.^[21]

 

Considering this, the verse includes the wives and the individuals under the shawl. Thus, whoever restricts the verse to one of the two groups has applied some of what is necessary to be applied and neglected that which is not permissible to neglect.^[22]

By contemplating over these texts and combining their indications, the result is that the meaning of Ahlul Bayt in the Shari’ah applies to three groups:

• Firstly: His wives, may Allah be pleased with them.
• Secondly: His family members to whom Zakat is impermissible.^[23]
• Thirdly: His progeny.

Al Hafiz Ibn Hajar remarks, “All the ahadith are combined in this manner.”^[24]

 

The merits of the Ahlul Bayt in the Qur’an and Sunnah[25]

Their merits in the Qur’an

All the verses honouring the Sahabah in general can be used as evidence, as the family members of the Prophet salla Llahu ‘alayhi wa sallam are from the first level of the Sahabah. Nonetheless, we list here a few verses which were revealed on the purification of specifically the Ahlul Bayt in general.

1. The encompassing verse on the merits of the Ahlul Bayt. It came in one context in Surah al Ahzab. Allah subhanahu wa ta ‘ala states:

ﮫ ﮬ ﮭ ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ ﯗ ﯘ ﯙ ﯚ ﯜ ﯝ ﯞ ﯟ ﯠ ﯡ ﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯫ ﯬ ﯭ ﯮ ﯯ ﯰ ﯱ ﯲ ﯳ ﯴ ﯵ ﯷ ﯸ ﯹ ﯺ ﯻ ﭒ ﭓ ﭔ ﭕ & ﭗ ﭘ ﭙ ﭚ ﭛ ﭜ ﭝ ﭞ ﭟ ﭡ ﭢ ﭣ ﭤ ﭥ ﭦ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮ ﭯ ﭰ ﭱ ﭲ ﭳ ﭴ ﭶ ﭷ ﭸ ﭹ J ﭻ ﭼ ﭽ ﭿ ﮀ ﮁ ﮂ ﮃ ﮄ ﮅ ﮇ ﮈ ﮉ Z ﮋ ﮌ ﮍ ﮎ ﮏ ﮐ bﮓ ﮔ ﮕ ﮖ ﮗ ﮘ ﮙ ﮚ ﮜ ﮝ ﮞ ﮟ ﮠ

O Prophet, say to your wives, “If you should desire the worldly life and its adornment, then come, I will provide for you and give you a gracious release. But if you should desire Allah and His Messenger and the home of the Hereafter, then indeed, Allah has prepared for the doers of good among you a great reward.” O wives of the Prophet, whoever of you should commit a clear immorality, for her the punishment would be doubled two-fold, and ever is that, for Allah, easy. And whoever of you devoutly obeys Allah and His Messenger and does righteousness, We will give her her reward twice; and We have prepared for her a noble provision. O wives of the Prophet, you are not like anyone among women. If you fear Allah, then do not be soft in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech. And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish Salah and give Zakat and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with [extensive] purification. And remember what is recited in your houses of the verses of Allah and wisdom [the Sunnah]. Indeed, Allah is ever Subtle and Aware.^[26]

 

These verses are the spring of the merits of the Prophet’s salla Llahu ‘alayhi wa sallam Ahlul Bayt as they include the finest of their feats and consideration of their status, beginning with the restriction of His intention concerning them to remove filth, i.e. sin or doubt in those things which require conviction, and to purify them from all blameworthy characteristics and conditions.^[27]

The correct stance is that the difference reported in the purport of this verse ought to apply the verse generally, and the meaning of Ahlul Bayt in this verse ought to be what Ibn ‘Atiyyah mentioned:

 

والذي يظهر إلي أن زوجاته لا يخرجن عن ذلك البتة فأهل البيت زوجاته وبنته وبنوها وزوجها وهذه الآية تقضي أن الزوجات من أهل البيت لأن الآية فيهن والمخاطبة لهن

What is clear to me is that his wives are absolutely not excluded from this. The Ahlul Bayt are therefore his wives, his daughter, her sons, and her husband. This verse demands that the wives are from the Ahlul Bayt as the verse is concerning them and they are the addressees.^[28]

 

Ibn Hajar al Haytami comments:

 

والحاصل أن أهل بيت السكنى داخلون في الآية لأنهم المخاطبون بها ولما كان أهل بيت النسب تخفى إرادتهم منها بين صلى الله عليه وسلم بما فعله مع من مر أن المراد من أهل البيت هنا ما يعم أهل بيت سكناه كأزواجه وأهل بيت نسبه وهم جميع بني هاشم والمطلب

The summary is that the household members are included in the verse as they are addressed in it. As the intention for his progeny was hidden, the Prophet salla Llahu ‘alayhi wa sallam made it clear through his action with them, as passed earlier, that the purport of Ahlul Bayt here includes both household members, like his wives, and his progeny, i.e. the entire Banu Hashim and Banu al Muttalib.^[29]

 

2. Allah’s salla Llahu ‘alayhi wa sallam statement in praise of the noble wives of the Messenger salla Llahu ‘alayhi wa sallam:

ﯘ ﯙ ﯚ ﯛ ﯜ ﯞ ﯟ

The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers.^[30]

 

One support of the merit of the Ahlul Bayt is salutations upon them. Allah subhanahu wa ta ‘ala states:

ﭲ ﭳ ﭴ ﭵ ﭶ ﭷ ﭹ J ﭻ ﭼ ﭽ ﭾ ﭿ

Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.^[31]

 

‘Abdur Rahman ibn Abi Layla reports:

 

لقيني كعب بن عجرة فقال ألا أهدي لك هدية إن النبي صلى الله عليه وسلم خرج علينا فقلنا يا رسول الله قد علمنا كيف نسلم عليك فكيف نصلي عليك قال فقولوا اَللّٰهُمَّ صَلِّ عَلٰی مُحَمَّدٍ وَّعَلٰی آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلٰی إِبْرَاهِيْمَ وَعَلٰی آلِ إِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَّجِيْدٌ اَللّٰهُمَّ بَارِكْ عَلٰی مُحَمَّدٍ وَّعَلٰی آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلٰی إِبْرَاهِيْمَ وَعَلٰی آلِ إِبْرَاهِيْمَ إِنَّكَ حَمِيْدٌ مَّجِيْدٌ

Ka’b ibn ‘Ujrah met me and asked, “Should I not give you a gift? The Prophet salla Llahu ‘alayhi wa sallam came out to us. We enquired, ‘O Messenger of Allah, we have learnt how to send peace upon you. How do we send salutations upon you?’

He instructed, ‘Say: O Allah! Send salutations upon Muhammad and the family of Muhammad as You sent salutations upon Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy, Honourable. O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy, Honourable.’”^[32]

 

Their merits in the Sunnah

1. Muslim documents from Yazid ibn Hayyan:

 

انطلقت أنا وحصين بن سبرة وعمر بن مسلم إلى زيد بن أرقم فلما جلسنا إليه قال له حصين لقد لقيت يا زيد خيرا كثيرا رأيت رسول الله صلى الله عليه وسلم وسمعت حديثه وغزوت معه وصليت خلفه لقد لقيت يا زيد خيرا كثيرا حدثنا يا زيد ما سمعت من رسول الله صلى الله عليه وسلم قال يا ابن أخي والله لقد كبرت سني وقدم عهدي ونسيت بعض الذي كنت أعي من رسول الله صلى الله عليه وسلم فما حدثتكم فاقبلوا وما لا فلا تكلفونيه ثم قال قام رسول الله صلى الله عليه وسلم يوما فينا خطيبا بماء يدعى خما بين مكة والمدينة فحمد الله وأثنى عليه ووعظ وذكر ثم قال أما بعد ألا أيها الناس فإنما أنا بشر يوشك أن يأتي رسول ربي فأجيب وأنا تارك فيكم ثقلين أولهما كتاب الله فيه الهدى والنور فخذوا بكتاب الله واستمسكوا به فحث على كتاب الله ورغب فيه ثم قال وأهل بيتي أذكركم الله في أهل بيتي أذكركم الله في أهل بيتي أذكركم الله في أهل بيتي فقال له حصين ومن أهل بيته يا زيد أليس نساؤه من أهل بيته قال نساؤه من أهل بيته ولكن أهل بيته من حرم الصدقة بعده قال ومن هم قال هم آل على وآل عقيل وآل جعفر وآل عباس قال كل هؤلاء حرم الصدقة قال نعم وفي لفظ فقلنا من أهل بيته نساؤه قال لا وأيم الله إن المرأة تكون مع الرجل العصر من الدهر ثم يطلقها فترجع إلى أبيها وقومها أهل بيته أصله وعصبته الذين حرموا الصدقة بعده

Hussain ibn Saburah, ‘Umar ibn Muslim, and I [Zaid ibn Hayyan] went to Zaid ibn Arqam. When we sat before him, Hussain submitted, “Indeed, you have attained an abundance of goodness, O Zaid! You saw the Messenger of Allah salla Llahu ‘alayhi wa sallam, listened to his Hadith, waged war alongside him, and performed Salah behind him. O Zaid, indeed, you have acquired an abundance of goodness. Relate to us what you heard from the Messenger of Allah salla Llahu ‘alayhi wa sallam.”

He said, “O my nephew! By Allah, I have become frail and old and a long time has passed (since the Messenger’s salla Llahu ‘alayhi wa sallam demise) and I have forgotten some of what I memorised from the Messenger of Allah salla Llahu ‘alayhi wa sallam. So, accept what I narrate and do not burden me with that which I cannot.”

He continued, “One day, the Messenger of Allah salla Llahu ‘alayhi wa sallam stood up to deliver a lecture at a water place called Khumm situated between Makkah and Madinah. He praised and glorified Allah subhanahu wa ta ‘ala, advised and reminded. He then said, ‘O people, harken! I am only a human. Very soon the messenger from my Lord will come to me and I will respond. I leave behind with you two weighty things. The first is the Book of Allah which contains guidance and light. Hold firmly to the Qur’an and adhere strictly to it.’ He promoted and encouraged regarding the Book of Allah. Thereafter he said, ‘And my Ahlul Bayt! I remind you to fear Allah with regards to my Ahlul Bayt. I remind you to fear Allah with regards to my Ahlul Bayt. I remind you to fear Allah with regards to my Ahlul Bayt.’”

Hussain submitted, “Who are his Ahlul Bayt, O Zaid? Are his wives not from his Ahlul Bayt?”

Zaid answered, “His wives are from his Ahlul Bayt. However, his Ahlul Bayt extends to all those to whom Zakat is forbidden after his demise.”

“Who are they?”

“They are the family of ‘Ali, the family of ‘Aqil, the family of Jafar, and the family of ‘Abbas.”

“Is Zakat forbidden for all of these?”

“Yes.”^[33]

 

2. ‘Ikrimah reports that ‘Umar ibn al Khattab radiya Llahu ‘anhu married Umm Kulthum bint ‘Ali ibn Abi Talib radiya Llahu ‘anha, and then came to his companions who supplicated for blessings for him. He then commented:

 

فقال إني لم أتزوج من نشاط بي ولكن سمعت رسول الله صلى الله عليه وسلم يقول إن كل سبب ونسب منقطع يوم القيامة إلا سببي ونسبي فأحببت أن يكون بيني وبين نبي الله صلى الله عليه وسلم سبب ونسب

Certainly, I did not marry due to my activeness. However, I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam saying, “Every connection and relationship will be severed on the Day of Qiyamah besides my connection and relationship.” I desired to have a connection and relationship with the Prophet of Allah salla Llahu ‘alayhi wa sallam.^[34]

 

‘Abdur Razzaq comments, “Umm Kulthum is from Fatimah bint Rasul Allah salla Llahu ‘alayhi wa sallam. ‘Umar consummated the marriage with her and had a son from her named Zaid.”^[35]

3. Abu Bakr radiya Llahu ‘anhu commanded:

 

ارقبوا محمدا صلى الله عليه وسلم في أهل بيته

Honour Muhammad salla Llahu ‘alayhi wa sallam through his Ahlul Bayt.^[36]

 

He said to ‘Ali ibn Abi Talib radiya Llahu ‘anhu:

 

والذي نفسي بيده لقرابة رسول الله صلى الله عليه وسلم أحب إلي أن أصل من قرابتي

By the Being in Whose Hand is my life, maintaining ties with the family members of the Messenger of Allah salla Llahu ‘alayhi wa sallam is more beloved to me than maintaining ties with my own family members.^[37]

 

‘Uqbah ibn al Harith radiya Llahu ‘anhu reports

 

صلى أبو بكر رضي الله عنه العصر ثم خرج يمشي فرأى الحسن يلعب مع الصبيان فحمله على عاتقه وقال بأبي شبيه بالنبي لا شبيه بعلي وعلي يضحك

Abu Bakr radiya Llahu ‘anhu performed Salat al ‘Asr. He left walking and saw al Hasan playing with the kids. He lifted al Hasan on his shoulder and remarked, “By my father, he resembles the Prophet, not ‘Ali.” And ‘Ali was laughing.^[38]

 

Ibn Taymiyyah declared:

 

وكذلك آل بيت رسول الله صلى الله عليه وسلم لهم من الحقوق ما يجب رعايتها فإن الله جعل لهم حقا في الخمس والفيء وأمر بالصلاة عليهم مع الصلاة على رسول الله صلى الله عليه وسلم فقال لنا قولوا اللهم صل على محمد وعلى آل محمد كما صليت على آل إبراهيم إنك حميد مجيد وبارك على محمد وعلى آل محمد كما باركت على آل إبراهيم إنك حميد مجيد

Likewise, the Ahlul Bayt of the Messenger of Allah salla Llahu ‘alayhi wa sallam have rights which necessarily ought to be upheld, as Allah has apportioned them a share in the fifth and the Fay’ and instructed that salutations be sent upon them with salutations upon the Messenger of Allah salla Llahu ‘alayhi wa sallam. He instructed us to say: O Allah, send salutations upon Muhammad and Muhammad’s family as You sent upon Ibrahim’s family. Certainly, You are Praiseworthy, Honourable. And bless Muhammad and Muhammad’s family as You blessed Ibrahim’s family. Certainly, You are Praiseworthy, Honourable.^[39]

 

NEXT⇒ Definition of al Sahabah and their merits in the Qur’an and Sunnah

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^[1]  The practice of invoking Allah’s curse upon the liars.

^[2]  Ibn al Wazir: Al ‘Awasim min al Qawasim, 1/177-179.

^[3]  Sahih al Bukhari, Hadith: 3674; Sahih Muslim, Hadith: 2540; Jami’ al Tirmidhi, Hadith: 3860; Sunan Abi Dawood, Hadith: 4658.

^[4]  Musnad Ahmed, 4/87, 5/54-57; Jami’ al Tirmidhi, Hadith: 3861; Tafsir al Baghawi, Hadith: 3860.

^[5]  Jami’ al Tirmidhi, Hadith: 3866, al Tirmidhi comments, “This is a munkar hadith. We do not know it from the hadith of ‘Ubaidullah ibn ‘Umar except from this chain.”

^[6]  Ibn al Wazir: Al ‘Awasim min al Qawasim, 1/179-182.

^[7]  Ibn al Wazir: Al ‘Awasim min al Qawasim, 1/183.

^[8]  Al Mufradat, pg. 98.

^[9]  Maqayis al Lughah, pg. 159.

^[10]  Al ‘Ayn, 4/89; Tahdhib al Lughah, 6/220.

^[11]  Tafsir al Qurtubi, 16/80.

^[12]  Muhammad Salim al Khidr: Ahlul Bayt Bayna Madrasatayn, pg. 15, Mabarrat al Al wa al Ashab [translated into english under the title Ahlul Bayt between the two Schools and is available on www.mahajjah.com]; Ahmed Salim: Juhud al Sahabah fi Jam’ al Qur’an, pg. 123; al Qarmushi: Ahlul Bayt ‘Inda Sheikh al Islam Ibn Taymiyyah, pg. 48.

^[13]  Surah al Ahzab: 33.

^[14]  Tafsir Ibn Kathir, 3/506; Tafsir al Qurtubi, 14/182-184; Ibn Hayyan: Al Bahr al Muhit, 7/232; al Zamakhshari: Al Kashshaf, 3/260; Tafsir Abi al Sa’ud, 4/417; Mafatih al Ghayb, 25/209.

^[15]  Sahih Muslim, Hadith: 2408; Musnad Ahmed, 4/366.

^[16]  Musnad Ahmed, 4/241; Sahih al Bukhari, Hadith: 6357; Sahih Muslim, Hadith: 406; Sunan Abi Dawood, Hadith: 976.

^[17]  Muwatta’ Malik, Hadith: 66; Musnad Ahmed, 5/424, from Malik’s chain; Sahih al Bukhari, Hadith: 6360; Sahih Muslim, Hadith: 407.

^[18]  Jala’ al Afham, pg. 211.

^[19]  Sahih al Bukhari, Hadith: 4793; Musnad Ahmed, 3/195; Sahih Muslim, Hadith: 1428.

^[20]  Sahih Muslim, Hadith: 2424; Musnad Ahmed, 6/162.

^[21]  Tafsir al Qurtubi, 4/184.

^[22]  Fath al Qadir, 4/180.

^[23]  Those to whom Zakat is impermissible are the Banu Hashim and the wives of the Prophet salla Llahu ‘alayhi wa sallam. [Some scholars have included the Banu al Muttalib with them based upon the narration in Sahih al Bukhari, “The Banu Hashim and Banu al Muttalib are one.” – translator]

^[24]  Fath al Bari, 11/160.

^[25]  For detailed merits and indications of verses, study our book: al Sahabah wa al Qarabah fi al Qur’an al Karim Dirasah Tahliliyyah Mawdu’iyyah, a publication of Mabarrat al Al wa al Ashab.

^[26]  Surah al Ahzab: 28-34; al Tahrir wa al Tanwir, 21/315.

^[27]  Ibn Hajar al Haytami: Al Sawa’iq al Muhriqah, 2/426.

^[28]  Al Muharrar al Wajiz, 4/384. Al Qurtubi comments, “What is apparent from the verse is that it is general for all the Ahlul Bayt—wives and others. Allah stated, ‘to purify you’ (plural male pronoun), as the Messenger of Allah salla Llahu ‘alayhi wa sallam, ‘Ali, al Hasan, and al Hussain were present. When males and females combine, the male is dominant. The verse thus demanded that the wives are included in the Ahlul Bayt as the verse is about them and addressed to them, to which the context indicates. And Allah knows best!” (Tafsir al Qurtubi, 14/183.)

^[29]  Al Sawa’iq al Muhriqah, 2/425.

^[30]  Surah al Ahzab: 6; al Tahrir al Basit, 18/176.

^[31]  Surah al Ahzab: 56.

^[32]  Sahih al Bukhari, Hadith: 6357; Sahih Muslim, Hadith: 406.

^[33]  Sahih Muslim, Hadith: 2408; Tafsir Ibn Kathir, 9/4774.

^[34]  Musannaf ‘Abdur Razzaq, 6/162. This isnad is mursal. ‘Umar’s marriage to Umm Kulthum is established in Sahih al Bukhari, Hadith: 2881 and other compilations. The hadith, “Every connection and relationship will be severed on the Day of Qiyamah besides my connection and relationship,” is narrated from more than one Sahabi including ‘Umar. Al Hakim: Al Mustadrak, 3/142; al Bayhaqi: Al Sunan al Kubra, 7/63, through him; al Diya’: al Mukhtarah, 1/197. Al Albani graded it sahih in al Sahihah, Hadith: 2036. Also see ‘Ilal al Daraqutni, Hadith: 211.

^[35]  Musannaf ‘Abdur Razzaq, 6/164.

^[36]  Sahih al Bukhari, Hadith: 3713.

^[37]  Musnad Ahmed, 1/9; Sahih al Bukhari, Hadith: 3712; Sahih Muslim, Hadith: 1759.

^[38]  Musnad Ahmed, 1/8; Sahih al Bukhari, Hadith: 3750.

^[39]  Majmu’ al Fatawa, 3/407.