what is the definition of Ahl ul Bayt

Society Religion & Philosophy
101

If you got guts - answer me - don't send me to a wild goose chase.

If you don't want to answer then say so.

102

Re: what is the definition of Ahl ul Bayt

Peace All

Concise notes:

The word Ahl has been confused to be considered Aal throughout this thread.

Ahl - means = The Way/The People
Aal - means = The Children/The Family

Please when referencing hadith do not confuse the two, some people have already posted hadith on Aal trying to justify the definition for Ahl.

Secondly the verse in the Qur'an regarding the bringing of ones children, women etc is not applicable for the definition of Ahl so please avoid using this verse.

There is one hadith on the thread the one posted from Muslim. The two versions posted here show that there is some confusion regarding it. That is the only reference worth looking at so far. Please bring direct hadith like this one for defining AHL and not ones own sense of interpretation of other hadith. Of course in the absence of direct references to AHL one can do that, but we have plenty of direct references.

AHL-Al-BAYT is the Way of the Household.

One does not even need to be a blood member to be part of this. This is also confirmed in Abrahamic faiths from previous scripture, read up on the references to the covenant.

103

brother, I told you i am not keen to answer whats been answered before and is not related to the topic so please dont go beating around the bush. Open a new thread to discuss the Nahjul Balagha sermon if you wish.
Now do you want to answer my question or shall I assume you know the fallacy of your argument already and dont want to answer?

104

Brother Psyah,

There is plenty of hadiths on this topic and I shall paste some for you. Would you please clarify the bolded part of your post?

105

Re: what is the definition of Ahl ul Bayt

Narrated Aisha:
One day the Prophet (PBUH&HF) came out afternoon wearing a black cloak (upper garment or gown; long coat), then al-Hasan Ibn Ali came and the Prophet accommodated him under the cloak, then al-Husain came and entered the cloak, then Fatimah came and the Prophet entered her under the cloak, then Ali came and the Prophet entered him to the cloak as well. Then the Prophet recited: "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you a perfect purification (the last sentence of Verse 33:33)."
Sunni reference:

Sahih Muslim, Chapter of virtues of companions, section of the virtues of the Ahlul-Bayt of the Prophet (PBUH&HF), 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1883, Tradition #61.

Another version of the "Tradition of Cloak" is written in Sahih al-Tirmidhi, which is narrated in the authority of Umar Ibn Abi Salama, the son of Umm Salama (another wife of Prophet), which is as follows:

The verse "Verily Allah intends to ... (33:33)" was revealed to the Prophet (PBUH&HF) in the house of Umm Salama. Upon that, the Prophet gathered Fatimah, al-Hasan, and al-Husain, and covered them with a cloak, and he also covered Ali who was behind him. Then the Prophet said: "O' Allah! These are the Members of my House (Ahlul-Bayt). Keep them away from every impurity and purify them with a perfect purification." Umm Salama (the wife of Prophet) asked: "Am I also included among them O Apostle of Allah?" the Prophet replied: "You remain in your position and you are toward a good ending."
Sunni reference: Sahih al-Tirmidhi, v5, pp 351,663

t is also worth mentioning that the Prophet (PBUH&HF) did NOT say: "These are among the Members of my House". He rather said: "These are THE Members of my House" since there was no other member of Ahlul-Bayt who was alive at the time of the Prophet (PBUH&HF). Also notice that Umm Salama (RA) who is the virtuous wife of the Prophet is the narrator of the tradition to his son and gives the testimony that who Ahlul-Bayt are.

In the tradition of al-Hakim the wording the last question and answer is as follows:

Umm Salama said: "O Prophet of Allah! Am I not one of the members of your family?" The Holy Prophet replied: "You have a good future but only these are the members of my family. O Lord! The members of my family are more deserving."
Sunni reference: al-Mustadrak, by al-Hakim, v2, p416

Also the wording reported by al-Suyuti and Ibn al-Athir is as follows:

Umm Salama said to the Holy Prophet: "Am I also one of them?" He replied: "No. You have your own special position and your future is good."
Sunni reference:

Usdul Ghabah, by Ibn al-Athir, v2, p289
Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, p198
Also al-Tabari quotes Umm Salama saying:

I said, "O Prophet of Allah! Am I not also one of your Ahlul-Bayt?" I swear by the Almighty that the Holy Prophet did NOT grant me any distinction and said: "You have a good future."
Sunni reference: Tafsir al-Tabari, v22, p7 under the commentary of verse 33:33

Beside Sahih Muslim and Sahih al-Tirmidhi from which we quoted the Tradition of Cloak on the authority of Aisha and Umm Salama respectively, below are more Sunni references of the Tradition of Cloak who reported both versions of the traditions:

(3) Musnad Ahmad Ibn Hanbal, v6, pp 323,292,298; v1, pp 330-331; v3, p252; v4, p107 from Abu Sa'id al-Khudri

(4) Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p578, Tradition #978

(5) al-Mustadrak, by al-Hakim, v2, p416 (two traditions) from Ibn Abi Salama, v3, pp 146-148 (five traditions), pp 158,172

(6) al-Khasa'is, by an-Nisa'i, pp 4,8

(7) al-Sunan, by al-Bayhaqi, narrated from Aisha and Umm Salama

(8) Tafsir al-Kabir, by al-Bukhari (the author of Sahih), v1, part 2, p69

(9) Tafsir al-Kabir, by Fakhr al-Razi, v2, p700 (Istanbul), from Aisha

(10) Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, pp 198,605 from Aisha and Umm Salama

(11) Tafsir Ibn Jarir al-Tabari, v22, pp 5-8 (from Aisha and Abu Sa'id al-Khudri), pp 6,8 (from Ibn Abi Salama) (10 traditions)

(12) Tafsir al-Qurtubi, under the commentary of verse 33:33 from Umm Salama

(13) Tafsir Ibn Kathir, v3, p485 (Complete version) from Aisha and Umar Ibn Abi Salama

(14) Usdul Ghabah, by Ibn al-Athir, v2, p12; v4, p79 narrated from Ibn Abi Salama

(15) Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, sec. 1, p221 from Umm Salama

(16) Tarikh, by al-Khateeb Baghdadi, v10, narrated from Ibn Abi Salama

(17) Tafsir al-Kashshaf, by al-Zamakhshari, v1, p193 narrated from Aisha

(18) Mushkil al-Athar, by al-Tahawi, v1, pp 332-336 (seven traditions)

(19) Dhakha'ir al-Uqba, by Muhibb al-Tabari, pp21-26, from Abu Sa'id Khudri

(20) Majma' al-Zawa'id, by al-Haythami, v9, p166 (by several transmitters)

Here is another authentic variation of "The Tradition of Cloak" which is related to Safiyya who was another wife of the Prophet (PBUH&HF). Ja'far Ibn Abi Talib narrated:

When the Messenger of Allah noticed that a blessing from Allah was to descent, he told Safiyya (one of his wives): "Call for me! Call for me!" Safiyya said: "Call who, O the Messenger of Allah?" He said: "Call for me my Ahlul-Bayt who are Ali, Fatimah, al-Hasan, and al-Husain." Thus we sent for them and they came to him. Then the Prophet (PBUH&HF) spread his cloak over them, and raised his hand (toward sky) saying: "O Allah! These are my family (Aalee), so bless Muhammad and the family (Aal) of Muhammad." And Allah, to whom belong Might and Majesty, revealed: "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you a thorough purification (Quran, the last sentence of Verse 33:33)".
Sunni references:

al-Mustadrak by al-Hakim, Chapter of "Understanding (the virtues) of Companions, v3, p148. The author then wrote: "This tradition is authentic (Sahih) based on the criteria of the two Shaikhs (al-Bukhari and Muslim)."
Talkhis of al-Mustadrak, by al-Dhahabi, v3, p148
Usdul Ghabah, by Ibn al-Athir, v3, p33

Based on the opinion of the majority of (Sunni) commentators, the saying of Allah :"Verily Allah intends to ... (the last sentence of the verse 33:33)" was revealed for Ali, Fatimah, al-Hasan, and al-Husain, because of the usage of masculine gender in the word "Ankum" and after that.
Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p220

The Messenger of Allah (PBUH&HF), from the time the revelation of "Verily Allah intends to... (the last part of Verse 33:33)" and for six (6) months thereafter, stood by the door of the House of Fatimah and said: "Time for Prayer Ahlul-Bayt; No doubt! Allah wished to remove all abomination from you and make you pure and spotless."

Sunni references:

Sahih al-Tirmidhi, v12, p85
Musnad Ahmad Ibn Hanbal, v3, p258
Mustadrak, by al-Hakim, v3, p158 who wrote this tradition is authentic as per the criteria of Muslim and Bukhari
Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, pp 197,199
Tafsir Ibn Jarir al-Tabari, v22, pp 5,6 (saying seven month)
Tafsir Ibn Kathir, v3, p483
Musnad, by al-Tiyalasi, v8, p274
Usdul Ghabah, by Ibn al-Athir, v5, p146

Abu al-Hamra narrated:

"The Messenger of God continued eight (8) months in Medina, coming to the door of Ali at every morning prayer, putting his two hands on the two sides of the door and exclaiming : "Assalat! Assalat! (prayer! prayer!) Certainly God ward off all uncleanness from you, O Members of the House of Muhammad, and to make you pure and spotless."
Sunni references:

Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, pp 198-199
Tafsir Ibn Jarir al-Tabari, v22, p6
Tafsir Ibn Kathir, v3, p483
Dhakha'ir al-Uqba, by Muhibbuddin al-Tabari, p24 on the authority of Anas Ibn Malik
Isti'ab, by Ibn Abd al-Barr, v5, p637
Usdul Ghabah, by Ibn al-Athir, v5, p146
Majma' al-Zawa'id, by al-Haythami, v9, pp 121,168
Mushkil al-Athar, by al-Tahawi, p338

Also Ibn Abbas (RA) narrated:

"We have witnessed the Messenger of God for nine (9) months coming to the door of Ali, son of Abu Talib, at the time of each prayer and saying: 'Assalamu Alaykum Wa Rahmatullah Ahlul-Bayt (Peace and Mercy of God be upon you, O Members of the House). Certainly God wants only to keep away all the evil from you, Members of the House, and purify you with a thorough purification.' He did this seven times a day."
Sunni reference: al-Durr al-Manthoor, by al-Hafidh al-Suyuti, v5, p198

In Majma' al-Zawa'id and exegesis of Suyuti it has been quoted from Abu Said Khudri with a variation in words that:

For forty days the Holy Prophet approached the house of Fatimah Zahra every morning and used to say: 'Peace be upon you O people of the House! The time for the prayers has come'. And thereafter he used to recite this verse: O people of the Prophet's House.... And then said: 'I am in a state of war with him who fights with you and am in a state of peace with him who is at peace with you'.
Sunni references:

Tafsir al-Durr al-Manthoor, by al-Hafidh al-Suyuti, v5, p199
Majma' al-Zawa'id, by al-Haythami, v9, pp 121,168

Imam al-Hasan Ibn Ali (AS)
al-Hakim (in al-Mustadrak) in connection with the attainments of Imam al-Hasan, and al-Haythami (in connection with the excellence of the Holy Family) have narrated that Imam al-Hasan (AS) addressed the people after the martyrdom of his father Imam Ali Ibn Abi Talib (AS) and said during his speech:

O People! Whoever knows me, knows me and whoever doesn't know me should know that I am al-Hasan Ibn Ali; I am the son of the Holy Prophet and of his executor (Wasi). I am the son him who invited people to Allah and warned them of the torture of His Hell-fire. I am the son of the luminous Lamp. I belong to the family upon whom Gabriel used to descend and from there ascend to heavens. I belong to the family from whom Allah has ward off all filth and made them pure.
Sunni references:
al-Mustadrak, by al-Hakim, v3, p172
Majma' al-Zawa'id, by al-Haythami, v9, p172

It has been narrated in Majma' al-Zawa'id and Tafsir Ibn Kathir that:

After his father's martyrdom when (Imam) al-Hasan attained the Caliphate, one day while he was performing his prayers, a man attacked him and thrust a sword in his thigh. He remained confined to bed for some months. Thereafter, he recovered and delivered a sermon and said: "O People of Iraq! Fear Allah. We are your Amirs (leaders) and your guests and belong to the family about whom Almighty Allah has said: 'O People of the Prophet's House..' Imam al-Hasan dwelt on this subject so much that all those present in the Mosque began to cry."
Sunni references:
Majma' al-Zawa'id, by al-Haythami, v9, p172
Tafsir Ibn Kathir, v3, p486
This tradition has also been quoted by al-Tabarani and others

mmul Mu'minin, Umm Salama (RA)
In Mushkil al-Athar, al-Tahawi has quoted Umrah al-Hamdaniyyah as saying:

I went to Umm Salama and greeted her. She inquired: "Who are you?" I replied: "I am Umrah Hamdaniyyah." Umrah says, "I said O mother of the Faithful! Say something about the man who has been killed among us today. One group of the people like him and another group is inimical towards him," (He meant Imam Ali Ibn Abi Talib). Umm Salama said, "Do you like him or are you hostile to him?" I replied, "I neither like him nor I am hostile to him." [Here the narrative is defective and thereafter it is like this:] Umm Salama began to tell about the revelation of the verse of Tat'hir and said in this behalf: "Allah revealed the verse: O People of the Prophet's House... There was none in the room at that time, except Gabriel, the Holy Prophet, Ali, Fatimah, al-Hasan and al-Husain. I said: 'O Prophet of Allah! Am I too one of the people of the House?' He replied: 'Allah will reward you and recompense you.' I wished that he might have said 'Yes' and would have valued such a reply much more than anything else in the world.'"
Sunni reference: Mushkil al-Athar, by al-Tahawi, v1, p336
Ahmad in Musnad; Tabari in his exegesis and al-Tahawi in Mushkil al-Athar have quoted Shahr Ibn Haushab, to have said:

When the news of the martyrdom of al-Husain reached Medina I heard Umm Salama, wife of the Holy Prophet, saying: "They have killed al-Husain. I myself observed that the Holy Prophet spread his Khaibari cloak on them and said: 'O Allah! These are the members of my family! Ward off any uncleanness from them and keep them clean and pure!'"
Sunni references:
Musnad, by Ahmad Ibn Hanbal, v6, p298
Tafsir al-Kabir, by Ibn Jarir al-Tabari, v22, p6
Mushkil al-Athar, by al-Tahawi, v1, p335

bn Abbas (RA)
Ahmad, al-Nisa'i, Muhibbuddin, and al-Haythami have reported (the wording being of Ahmad's Musnad):

'Amr Ibn Maimoon said: "I was with Ibn Abbas when nine persons came to him and said: 'Ibn Abbas! Either come out with us or provide us privacy.' He said: 'I shall go out with you.' In those days the eyes of Ibn Abbas were all right and he could see. They had mutual conversation and I am not aware as to what they talked about. After some time Ibn Abbas returned to us. He was then shaking off his dress saying: 'Fie be upon them! They are talking about the man who enjoys ten excellences.' [Later in the narration Ibn Abbas details the virtues of the Imam till he says:] 'The Holy Prophet spread his cloak upon Ali, al-Hasan and al-Husain and said: O People of the Prophet's House! Allah intends to keep you pure from all sorts of uncleanness and blemish and to purify you with a thorough purification.'"
Sunni references:
Musnad, by Ahmad Ibn Hanbal, v1, p331 (First edition)
al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v2, p269
Majma' al-Zawa'id, by al-Haythami, v9, p119

Sa'd Ibn Abi Waqqas
In al-Khasa'is, al-Nisa'i has quoted Amir Ibn Sa'd Ibn Abi Waqqas as saying:

Muawiyah said to Sa'd Ibn Abi Waqqas, "Why do you refrain from abusing Abu Turab?" Sa'd said, "I don't abuse Ali for three attributes of his which I heard from the Holy Prophet. If even one of them had been for me, I would have valued it much more than anything else on earth. I heard from the Holy Prophet that When he left Imam Ali as his representative in Medina and proceeded to fight a battle, Ali said: 'Are you leaving me with the women and the children in Medina?' The Holy Prophet replied: 'Don't you like that your position vis-a-vis me should be like that of Aaron (Haroon) with Moses. You enjoy the same position in regard to me as Aaron enjoyed with Moses.' On the fateful day of Khaibar, too, I heard the Holy Prophet as saying: 'Tomorrow I shall give the standard (of the army) to one who loves Allah and His Prophet and Allah and His Prophet also love him'. All of us were keen to be graced and singled out in the face of this declaration and wished that the standard might be in our hands. In the meantime the Holy Prophet said: 'Bring Ali to me.' Ali came in such a condition that he had some trouble in his eyes. The Holy Prophet applied the saliva of his mouth to (Imam) Ali's eyes and gave the standard in his hand. Moreover, when the verse of Tat'hir was revealed, the Holy Prophet called Ali, Fatimah, al-Hasan and al-Husain near himself and said: 'O Allah! These are the People of my House.'"
Sunni references:
al-Khasa'is, by al-Nisa'i, p4
A fairly similar narration is given in Sahih Muslim, English version, Chapter CMXCVI (Virtues of Ali), p1284, Tradition #5916

Also al-Tabari, Ibn Kathir, al-Hakim, and al-Tahawi have quoted from Sa'd Ibn Abi Waqqas that:

At the time of the revelation of the verse, the Holy Prophet called Ali along with his two sons and Fatimah and accommodated them under his own cloak and said: 'O Lord! These are the members of my family'.
Sunni references:
Tafsir al-Kabir, by Ibn Jarir al-Tabari, v22, p7
Tafsir Ibn Kathir, v3, p485
al-Mustadrak, by al-Hakim, v3, p147
Mushkil al-Athar, by al-Tahawi, v1, p336; v2, p33
History of al-Tabari, Arabic version, v5, p31

bu Sa'id al-Khudri
It narrated on that:

Abu Sa'id al-Khudri: I heard the Messenger of Allah saying: "This verse has been revealed about five individuals: Myself, Ali, al-Hasan, al-Husain, and Fatimah."
Sunni references:
Tafsir Ibn Jarir al-Tabari, v22, p5, under the verse 33:33
Dhakha'ir al-Uqba, Muhibbuddin al-Tabari, p24
al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p221
Majma' al-Zawa'id, by al-Haythami

106

Re: what is the definition of Ahl ul Bayt

Wathilah Ibn Asqa'
al-Tabari while commenting on the verse 33:33, Ahmad Ibn Hanbal, al- Hakim who considers the tradition to be authentic according to the criteria of Muslim and al-Bukhari, also Bayhaqi, al-Tahawi, and Haythami quote Abu Ammar as having said (the wording is of al-Tabari):

I was sitting with Wathilah Ibn Asqa' when a discussion took place about Ali and the people abused him. When those present rose to leave he said to me: 'Keep sitting so that I may talk with you about the man whom they have been abusing. I was with the Holy Prophet when Ali, Fatimah, al-Hasan and al-Husain approached him and the Holy Prophet spread his cloak on them and said: "O Allah! These are the members of my family. Ward off every uncleanness from them and keep them clean and pure."
Sunni references:
Tafsir al-Kabir, by Ibn Jarir al-Tabari, v22, p6
al-Mustadrak, by al-Hakim, v2, p416; v3, p417
Musnad, by Ahmad Ibn Hanbal, v6, p107
Majma' al-Zawa'id, by al-Haythami, v9, p167
Mushkil al-Athar, by al-Tahawi, v1, p346
Sunan, al-Bayhaqi, v2, p152
Also Ibn al-Athir quoted Shaddad Ibn Abdullah saying:

I heard from Wathilah Ibn Asqa' that when the head of (Imam) al-Husain was brought, one of the Syrians abused (Imam) al-Husain and his father, Wathilah stood up and said: "I swear by Allah that ever since I heard the Holy Prophet say about them: 'O People of the Prophet's House! Allah intends to keep you pure from uncleanness and blemish and to purify you with a thorough purification,' I have always loved Ali, Fatimah, al-Hasan and al-Husain (Peace be upon them).'"
Sunni reference: Usdul Ghabah, by Ibn al-Athir, v2, p20

Ali Ibn al-Husain, Zain al-Abideen (AS)
While commenting on the verse 33:33, al-Tabari, Ibn Kathir and al-Suyuti have stated in their exegesis:

Ali Ibn Husain said to a Syrian: "Have you read this verse in Surah al-Ahzab, O people of the House! Allah intends to keep you pure from blemish and to purify you with a thorough purification (Quran 33:33)?"
The Syrian said: "Does this verse pertain to you?" The Imam replied: "Yes, it pertains to us."

Sunni references:
Tafsir al-Kabir, by Ibn Jarir al-Tabari, v22, p7
Tafsir Ibn Kathir, v3, p486
Tafsir al-Durr al-Manthoor, by al-Hafidh al-Suyuti, v5, p199

l-Kharazmi has quoted this very narration in his Maqtal in the following words:

When, after the martyrdom of (Imam) al-Husain the grandson of the Holy Prophet, (Imam) Zain al-Abideen and other prisoners belonging to the House of the Holy Prophet were carried to Damascus and stationed in a jail located by the side of the Grand Mosque of Damascus, an old man approached them and said: "Praised be Allah who killed you and annihilated you and relieved the people from your men and provided the Commander of the Faithful (Yazid) with authority over you." Ali Ibn al-Husain said: "O old man! Have you read the Holy Quran?" He replied: "Yes." Then the Imam said: "Have you read the verse: Muhammad! 'Say, I do not ask you of any reward for my preaching except the love of my kinsfolk'?" The old man said: "Yes. I have read it."
The Imam said: "Have you read the verse: 'So give what is due to the near ones, the needy and the wayfarer.' and the verse: 'Know that whatever (income) you gain, one fifth belongs to Allah, the Messenger, his near ones, orphans the needy and the wayfarers, if you believe in Allah and what We revealed to Our servant in the Holy Quran'?" The old man replied: "Yes. I have read them."

The Imam said: "I swear by Allah that the word 'near ones' refers to us and these verses have been revealed about us. (The Imam added): And have you also read this verse in the Holy Quran wherein Allah says: 'O people of the Prophet's House...' (33:33)?" The old man said: "Yes. I have read it". The Imam said: "What is meant by people of the Prophet's House! It is we whom Allah has especially associated with the verse of Tat'hir (purification)."

The old man said: "I ask you by Allah! Are you of the same family?" The Imam replied: "I swear by my grandfather the Prophet of Allah that we are the same people."

The old man was stunned and expressed regret for what he had said. Then he raised his head towards the sky and said: "O Allah! I ask forgiveness for what I have said, and forsake enmity against this family and hate the enemies of the progeny of Muhammad."

Sunni reference: Maqtal al-Husain, by al-Khateeb al-Kharazmi

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 selves and your selves; then let us be earnest in prayer and invoke the curse of Allah upon the liars. (Quran 3:61).

-Suyuti who was a great Sunni scholar, wrote:

In the above verse (3:61), according to what Jabir Ibn Abdillah al-Ansari (the great companion of the Prophet) said, the word "sons" refers to al-Hasan and al-Husain, the word "women" refers to Fatimah, and the word "our selves" refer to the Prophet and Ali. Thus Ali is referred as "the self" of the Prophet (Nafs of the Prophet).
Reference: al-Durr al-Manthoor by al-Hafidh Jalaluddin al-Suyuti, v2, p38

It follows that just as it is unlawful to seek to be superior to the Prophet, similarly it is unlawful to supersede Ali (who is the "self" of the Prophet according to the words of Allah). Any one who presumed to supersede Ali, was, in essence, presumed to supersede the Prophet! This is another Quranic proof for the right of Imam Ali as the immediate successor of the Prophet (PBUH&HF).

Muslim and al-Tirmidhi both confirm the above incident, and recorded the following tradition in their authentic collections of traditions:

Narrated Sa'd Ibn Abi Waqqas:
...And when the verse 3:61 was revealed, the Prophet called Ali, Fatimah, al-Hasan, and al-Husain. Then the Prophet said: "O Lord! These are my family members (Ahli)."
Sunni references:

Sahih Muslim, Chapter of virtues of companions, section of virtues of Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1871, the end of tradition #32.
Sahih al-Tirmidhi, v5, p654
al-Mustadrak, by al-Hakim, v3, p150, who said this tradition is authentic based on the criteria set by two Shaikhs, al-Bukhari and Muslim.
Dhakha'ir al-Uqba, by Muhibbuddin al-Tabari, p25

On the day of consultation, Ali argued with the committee members saying: "I adjure you in the name of Allah, is there anyone amongst you closer in relationship to the Messenger of Allah than me? Is there any other man whom the Prophet made him 'his (own) soul' (Nafs), and that he made his children 'his (own) children', and his women 'his (own) women'?" They replied: "No, by God!"
Sunni reference:

al-Darqunti, as per:
al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239

t is also narrated that:

The Prophet (PBUH&HF) said: "Verily, Allah, to whom belong Might and Majesty, has placed the progeny of each prophet into his backbone (Sulb), and He, Exalted, has placed my progeny into the backbone of Ali Ibn Abi Talib."
Sunni references:

al-Tabarani
Abul-Khair al-Haakimi, on the authority of al-Abbas
al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239
al-Kunooz al-Mataalib

It is also narrated that:

The Messenger of Allah (PBUH&HF) said: "Me and Ali are from one tree, and the rest of people are from different trees."

Sunni references:

al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 9, section 2, p190
Tarikh al-Khulafaa, by Jalaluddin al-Suyuti, p171
al-Awsat, by al-Tabarani, from Jabir Ibn Abdillah al-Ansari
In another Sunni commentary of Quran, it is narrated on the authority of Abdullah Ibn Umar that:

The Messenger of Allah (PBUH&HF) said: "Had there been any soul on the whole earth better than Ali, Fatimah, al-Hasan and al-Husain, Allah would have commanded me to take them along with me to Mubahala. But as they were superior in dignity and respect to all human be beings, Allah confined His choice on them only for participation in Mubahala."
Sunni reference: Tafsir al-Baidhawi, under the commentary of Verse 3:61

107

Re: what is the definition of Ahl ul Bayt

It is narrated that:

The Messenger of Allah said: "Any relation will end on the day of Judgment except my relation. And the root (identification) of every one is his father, except the progeny of Fatimah, since I am their father and their root (identification)."
Sunni references:

Ibn al-Jawzi, al-Bayhaqi, and al-Darqunti, al-Dhahabi on the authorities of Umar Ibn al-Khattab, Ibn Abbas, Ibn Zubair, and Ibn Umar.
al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239
Similar tradition has been narrated by Abu Ya'la, al-Tabarani on the authority of Fatimah (AS) and Ibn Umar

108

Re: what is the definition of Ahl ul Bayt

Peace Pagluu

I am a simple person please provide for me hyperlinks to the references of Sunni references you have given above … like this one below, although I disagree with the translations used in this link, it is clear that Ibn Kathir (RA) had other thoughts:

Also you have done exactly what I have asked you not to do … you have mixed references for Aal with Ahl in your posts please clean these up … thanks.

Tafsir.com Tafsir Ibn Kathir

The Wives of the Prophet are Members of His Household (Ahl Al-Bayt)

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً

(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) This is a clear statement that the wives of the Prophet are included among the members of his family (Ahl Al-Bayt) here, because they are the reason why this Ayah was revealed, and the scholars are unanimously agreed that they were the reason for revelation in this case, whether this was the only reason for revelation or there was also another reason, which is the correct view. Ibn Jarir recorded that `Ikrimah used to call out in the marketplace:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً

(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) "This was revealed solely concerning the wives of the Prophet.‘’ Ibn Abi Hatim recorded that Ibn `Abbas said concerning the Ayah:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ

(Allah wishes only to remove Ar-Rijs from you, O members of the family,) "It was revealed solely concerning the wives of the Prophet .‘’ Ikrimah said: "Whoever disagrees with me that it was revealed solely concerning the wives of the Prophet , I am prepared to meet with him and pray and invoke the curse of Allah upon those who are lying.'' So they alone were the reason for revelation, but others may be included by way of generalization. Ibn Jarir narrated that Safiyyah bint Shaybah said: "A’ishah, may Allah be pleased with her, said, The Prophet went out one morning wearing a striped cloak of black camel's hair. Al-Hasan, may Allah be pleased with him, came and he wrapped him in the cloak with him. Then Al-Husayn, may Allah be pleased with him, came and he wrapped him in the cloak with him. Then Fatimah, may Allah be pleased with her, came and he wrapped her in the cloak with him. Then Ali, may Allah be pleased with him, came and he wrapped him in the cloak with him, then he said:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً

(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) This was recorded by Muslim. In his Sahih, Muslim recorded that Yazid bin Hayyan said: "Husayn bin Sabrah, Umar bin Muslim and I went to Zayd bin Arqam, may Allah be pleased with him, and when we had sat down with him, Husayn said: You are so fortunate, O Zayd! You saw the Messenger of Allah and heard his speeches, and you went on military campaigns with him, and you prayed behind him. You are so fortunate, O Zayd! Tell us what you heard from the Messenger of Allah .’ He said, O son of my brother, by Allah, I have grown old and it has been a long time, and I have forgotten some of the things that I used to know from the Messenger of Allah . Whatever I tell you, accept it, and whatever I do not tell you, do not worry about it.' Then he said, One day, the Messenger of Allah stood up to address us by the well of Khumm, between Makkah and Al-Madinah, and he praised Allah and thanked Him, and he preached and reminded us. Then he said:

«أَمَّا بَعْدُ، أَلَا أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَنِي رَسُولُ رَبِّي فَأُجِيبَ، وَأَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ: أَوَّلُهُمَا كِتَابُ اللهِ تَعَالَى، فِيهِ الْهُدَى وَالنُّورُ فَخُذُوا بِكِتَابِ اللهِ وَاسْتَمْسِكُوا بِه»

(Thereafter! O people, I am merely a human being and soon the messenger of my Lord will come and I will answer him. I am leaving behind two things with you, the first of which is the Book of Allah in which is guidance and light, so seize the Book of Allah and hold fast to it.) He urged them to cling to the Book of Allah, then he said:

«وَأَهْلُ بَيْتِي أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي، أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي»

(And the members of my family (Ahl Al-Bayt): Remember Allah with regard to the members of my family, remember Allah with regard to the members of my family.) saying it three times.’ Husayn said to him, Who are the members of his family (Ahl Al-Bayt), O Zayd Are not his wives members of his family' He said, His wives are members of his family, but the members of his family are those who are not permitted to receive charity after he died.’ He said, Who are they' He said, They are the family of Ali, the family of Aqil, the family of Jafar and the family of Abbas, may Allah be pleased with them.’ He said, Were all of these forbidden to receive charity after his death' He said, Yes.‘’’ This Commentary is from Zayd bin Arqam and is not Marfu`

109

Peace Pagluu

Yes … indeed the Jewish nation thought themselves superior because of their bloodline to Abraham (AS) … but here is the response …

John 8:39 - PassageLookup - King James Version - BibleGateway.com;

John 8:39 (King James Version)

They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.

Inheritance or those who inherit should be the correct understanding of ahl-al-bayt and it is open enough to be considered for wives also. However, Aal does not require one to be ‘good’ and should be translated as progeny.

Aal = progeny
Ahl-Al-Bayt = Inheritors of Muhammad (SAW)

110

This hadith is not only out of content but talking again of Aal and not Ahl.

Everyone on Judgement Day will be identified with their own names and the names of their immediate father ...

111

Re: what is the definition of Ahl ul Bayt

Peace Pagluu

According to the references you have given ... the proof that Ahl does not mean progeny is that in your references that correctly detail (ahl) house .... they include Hz. Ali (RA). If the definition can include him (RA) then they can also include other people who are not children of Muhammad (SAW).

Remember Ali ibn Abi Talib (AS) is from the Ahl of RasoolAllah but not from the Aal. However, Ali (RA) being a Hashimi and very close companion to Muhammad (SAW) he was the first of the Sayid's, to which no one denies.

112

Peace Psyah,

You have put across your definition of the Ahlul Bayt (as) clearly and I must thank you for that.

Just a question, for my knowledge, according to you then Aal e Muhammad will be anyone from the progeny of the Prophet, doesn’t matter good or bad? am I right or wrong?

113

I believe the post by paglu makes clear there is a distinction between the wives and the chosen authority mentioned in the Quran. If you can explain why Hazrat Umme salma was not given the same distinction by the Prophet (saw) from her own admittance, why then are people intent on including her/ the wives as the purified ones?

[QUOTE]
Umm Salama said: "O Prophet of Allah! Am I not one of the members of your family?" The Holy Prophet replied: "You have a good future but only these are the members of my family. O Lord! The members of my family are more deserving."
Sunni reference: al-Mustadrak, by al-Hakim, v2, p416

Also the wording reported by al-Suyuti and Ibn al-Athir is as follows:

Umm Salama said to the Holy Prophet: "Am I also one of them?" He replied: "No. You have your own special position and your future is good."
Sunni reference:

Usdul Ghabah, by Ibn al-Athir, v2, p289
Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, p198
Also al-Tabari quotes Umm Salama saying:

I said, "O Prophet of Allah! Am I not also one of your Ahlul-Bayt?" I swear by the Almighty that the Holy Prophet did NOT grant me any distinction and said: "You have a good future."

Sunni reference: Tafsir al-Tabari, v22, p7 under the commentary of verse 33:33
[/QUOTE]

114

Peace Pagluu

Generally speaking progeny or Aal used in common speech refers to any offspring good or bad. However, in the case of Durood, it takes the meaning of only those from the progency who are praiseworthy.

115

I think, Ahl doesn't translate to physical progeny only. Instead, it can be translated as a spiritual progeny. So, any muslim who is a 100% devotee to Huzur (saw) and follows his sunnah completely is also from his Ahl.

However, a physical descendent who doesn't follow th sunnah of Huzur (saw) will not be called from his Ahl.

In support of my argument, please refer to Hud Chapter 11: Verses 45-47.

Verse 44/45:
And it moved along with them on waves like mountains. And Noah cried unto his son, while he was* keeping *apart, ‘O my son, embark with us and be not with the disbelievers.’

Verse 45/46:
And Noah cried unto his Lord and said: ‘My Lord, verily, my son is of my family, and surely, Thy promise is true, and Thou art the Most Just of judges.’

Verse 46/47:
He said: ‘O Noah, he is surely not of thy family; he is indeed *a man of *unrighteous conduct. So ask not of Me that of which thou hast no knowledge. I advise thee lest thou become *one *of the ignorant.’

116

Thank you psyah, and I agree with you 100%. There is a clear distinction between a general Aal and members of the Aal whom Allah (swt) choose and praises. What you have said now makes complete sense with what the Holy Quran and our Prophet (saww) have said.

[6:86] And Ismail and Al-Yasha and Yunus and Lut; and every one We made to excel (in) the worlds
[6:87] And from among their fathers and their descendants and their brethren, and We chose them and guided them into the right way.
[6:88] This is Allah's guidance, He guides thereby whom He pleases of His servants; and if they had set up others (with Him), certainly what they did would have become ineffectual for them.

May Allah bless you and all who strive in the way of Allah (swt).

117

Re: what is the definition of Ahl ul Bayt

[29:2] Do men think that they will be left alone on saying, “We believe”, and not be tried?
[29:3] And certainly We tried those before them, so Allah will certainly know those who are true and He will certainly know the liars.

:rose: Allahumma salli ala Muhammad wa Aale Muhammad :flower1:

118

Re: what is the definition of Ahl ul Bayt

Salamun alaikum,
I hope Ibne Sadique may have in his memory the discussiuon I had with him some time back on the very same topic. If not then just click the following link and read it carefully

http://www.paklinks.com/gs/5063498-post38.html
http://www.paklinks.com/gs/religion-scripture/254355-who-family-prophet-mohammad-pbuh-2.html#post5063498

I hope a lot of confusions and misconceptions will be resolved

Iltemase dua

119

most of the ahadiths quoted in nisae,tirmizi and other sunni books are either "Gharib" khabre wahid (it means the hadiths wid the one source narrator) beside one or more narrators are rafzi in the chain of narrations in the ahadith being quoted here.

keeping in view the fact one of the basic principle of Hadith narration

"muhaddassin do not take the hadith of a person as an authentic one who 2nd his particulars aqeedah like rafzi and qadri. so in case ne hadith in relation to shan e ahle bait chain of narration of the hadith would be considered authentic only if the narrators are well known to be non shia.

and this the case here. many hadiths narrated in the sunni books refered above are either falls in the category of "Hasan" & "Gharib". and specially imam tirmizi has mentioned hundred of hadith with such Caveats of Hasan" & "Gharib".
so we cant make make ne conclusion without considering those caveats and comments of muhaddisin about the chain of narration.

*for detailed please refer to *

*Part iv of Mazhabib dastain aur unki haqeeqat *
*By *
*Mulana Habib Ur Rehman Kandhalvi *

*(the book is i think available in SBP Library karachi ) *

120

That is a main problem with Ilm e Rajal of Ahl-e-sunnat.

They are never interested in the matn unless it highlights the greatness of Ahlul Bayt, then they start questioning the matn.

There are countless ahadith in the Sahihs with extremely questionable matn, which at times is contradictory to common sense and other times with Quran as well. But they are acceptable. But even if a hadith is mutwatir with thiqa narrators, the matn becomes questionable if it exposes the reality of Banu Ummayah (Specially Mauwiya) or the greatness of Ali.

Its sad indeed that the Ahlul Bayt lovers are rejected as narrators but zalims who killed Imam Hussain are accepted.

I wish people will open their hearts and try to start looking at things objectively.

Alas, I dont believe they will!