WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

Society Religion & Philosophy
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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

I think the article at the following link should make it abandantly clear that wives are part and parcel of Prophet’s family.

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

JazakAllah

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

yes..you put it into best summarized way.....

but...this is not actually the case ....

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

My dear brother: Allah have made every thing clear in book of Quran , your reply have describes, that ALLAH forgot to send the word in verse : Woman instead of Womans ( or wives for prophet wives) Therefoe Prophet Mohammad (pbuh) took his duaghter with him self to make it clear that my wives are equal to me.

Please think: for the word (woman, sons, ur self)

for woman, Hazrat Fatima Alzahra ( if you say that he brought (Hazrat Fatima Al Zahra , becuase of Many Wives)

Why he brought Hazrat Ali (as) for your Self (Is there was many Prophets????)

Why he brought grandsons for Sons, (did Allah forgot (forbid) that Prophet Mohammad (pbuh) do not have son at that time..

These all the matter to think, with logic. I am sorry to say that you are only following the writtern material by fanatic people. who are at least not the lover of Prophet Family. (Ahle Byte)

ALLAH did not sent word (Wives or Wive) to make it clear , that there is woman, (Fatima) who is only his ahle Byte .

It is very clear, that Allah did not put word Wives in this verse, to make it clear to the Humans, that Prophet Ahle Byte are only five, (Ali, Fatima, Hassan and Hussain) his wives are not included.

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

Dear Khan Baba, If you give some time to read the following, i hope the matter will clear to you with good reasons,

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".
The term "ahl-al-bayt" (people of the house) has been repeated twice in the Holy Qur'an:
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 (s) (c.f. "Kashf al-Asrar wa `Uddat al-Abrar", 416/4 and other interpretations).
2*. "... Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying (33:33)". *
This verse, known as the "Tathir verse", refers to the Members of the Household of the Holy Prophet (s). 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 the Holy Prophet's other offspring, wives, sons of paternal uncles, and dwellers of his house as the Messenger's "ahl-al-bayt".

They base their argument on the genuine and authentic traditions narrated by the companions of the Prophet (s) 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; 2. Mubahalah tradition; 3. Mawaddat al-Qurba tradition; 4. Safinah tradition; 5. Other traditions.

1. Kisa' Tradition
A. Jalaluddin Abdul-Rahman bin Abi Bakr Suyuti (d 911 A.H.) in his commentary "*Al-Dur al-Manthur*", 198/5-199, Muhammad ibnIsa 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. Ahmad bin Muhammad bin Hanbal, the Hanbali Imam, (d 241 A.H.), in "*Musnad*" 229/2 quotes Ummu Salamah as saying: "*The Holy Prophet (s) was in my house. Fatimah (a) came to her father holding a stone bowl filled with "harirah" (type of food made up of flour, milk, and vegetable oil). The Holy Prophet (s) stated: Invite your husband and two sons to come as well." Ali, Hasan, and Husayn also came there and all sat down to eat "harirah". Then, the Holy Prophet (s) was sitting on a cloak in his resting place and I was reciting the prayer in the chamber. At this time, Almighty Allah revealed the verse "Allah only desires to ...". The Holy Prophet (s) coveredAli, Fatimah, Hasan, and Husayn (peace be upon them all) with the cloak and then stretched his hand toward the sky and said: "Allah! These are the Members of my Household, so purify them of all uncleanness'. Ummu Salamah said: "I asked him: "Am I also with you?" He stated: "You are on good and virtue" (but did not say that you are a member of my Household)'."*

This tradition has also been narrated by Ahmad ibn Muhammad Tahawi (d 321 A.H.) in "Mushkil al-Athar" 332 and 334; Wahidi in "Asbab al-Nuzul" 268 and Muhib Tabari (d 694 A.H.) in "Zakhair al-`Uqba" 23 have related this tradition. In continuation of this tradition, Tabari has written that the Prophet (s) stated: "I am a friend of whosoever is friends with them and an enemy of whosoever is an enemy of them." The said tradition of similar statements have been recorded in "Manaqib" by Ibn Hanbal, 44, the microfilm copy of the book is available in the Parliament Library. Tabari remarked: "This tradition has been narrated from Umma Salamah by Ibn al-Qubabi in "Mu'jam" and Siyuti in "Al-Dur al-Mnthur" under the title of the "tathir verse", as well as by Ibn Jarir, Ibn Munzir, Ibn Mardawayh, Ibn Abi Hatam and Ibn Tabrani."

C- Khatib Baghdadi, Ahmad bin Ali, (d 463 A.H.) *in "The History of Baghdad*" 278/10, has quoted Abu Saeed Khidri Sad 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 "*Jama al-Bayan*" 7/22.

D- In "Sahih Muslim" (narrated by Sayyid Murtada Firoozabadi in "Fadail al-Khamsah min Sihah al-Sitah" 214/1), Safiyah, the daughter of Shayba, has narrated Aishah, the wife of the Holy Prophet (s), as saying: "One morning, the Messenger of Allah left the house with a cloak made of black material and bearing the design of a camel's saddle. Hasan ibnAli entered the place, and the Prophet (s) covered him with the cloak. Then came Husayn, Fatimah, and `Ali one after another, and all of them were also covered by the cloak. The Prophet (s) then stated: "... Allah only desires to keep away uncleanness from you, O people of the House! And to purify you a (thorough) purifying."

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).

E- 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 (a), 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 madeAli 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.

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 the Messenger (s) of Allah 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 Holy Qur'an (3:59), the Messenger (s) of Allah considered him as a prophet and the servant of God. At the end of the discussions, the Prophet (s) 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*". The Messenger (s) of Allah 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, the Prophet, together withAli, Fatimah, Hasan and Husayn came from the direction of Medina to the shade. Along this path, the Prophet (s), holding the hand of Ali (a), Hasan and Husayn walked in front with Fatimah behind them (c.f. "Majm`a al-Bayan". Interpretation of the Mubahalah Verse). With such simplicity and grandeur, they reached the shade and stood below the "aba". The Holy Prophet (s) 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 Prophet Muhammad (s) and his Household. They, therefore, accepted to pay "jaziyyah" and offered to give in to peace. On behalf of the Holy Prophet (s), the commander of the Faithful, Ali (a), 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 (peace be upon them all) superior to all other people and argue that Hassan and Husayn are the sons of the Messenger (s) of Allah.
The term "*anfusina*" in the "*mubahalah* verse" proves the unity of the heart and soul of Prophet Muhammad andAli. The Holy Prophet (s) stated: "Ali is of me and I am ofAli." ("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 Sad ibn Abi Waqqas as follows: "*When the mubahalah verse was recited, the Holy Prophet (s) summonedAli, 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.

3. Mawaddat al-Qurba Tradition
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 following verse has been revealed about the members of the Household of the Holy Prophet (s):
"...Say: I do not ask of you any reward for it but love for my near relatives ..." (42:23)
The term "Al-Qurba" in this verse, based on the traditions narrated from the Holy Prophet (s), embraces only Ali, Fatimah, Hasan, and Husayn and no one else. The tradition from IbnAbbas' has it that when the "mawaddat al-qurba" verse was revealed, the Prophet (s) was asked: "O messenger, who are your near relatives who should be loved?" He stated: "`Ali, Fatimah, and their sons." This tradition has been narrated by Muhib Tabari in "Zakhair al-`Uqba" 25/1; Ibn Hanbal in "Manaqib" 110; Mo'min Shabilenji "Nural-Absar" 101; and Zamakhshari in "Kashshaf" as annotation to the said verse. In the "Tafsir al-Kabir", Fakhr Razi has related the said narration from "Kashshaf" and has said that based on this verse, `Ali, Fatimah, Hasan, and Husayn should be revered and sanctified. He has also cited lines of verse from the Shafii' Imam, Muhammad bin Idris Shafii' (d 240 A.H.) in this regard. A line of it is as follows: "If love for the members of the Household of the Holy Prophet is heresy, then the world should stand witness that I am a heretic."

4. Safinah Tradition
The virtues of the "ahl al-bayt" have been amply mentioned in the authenticated and Tawatur traditions narratted by both Shia and Sunni Ulama. Using different words and phrases, these traditions have asked people to love the "*ahl al-bayt*" and follow thier teachings. For instance, the Holy Prophet (s) 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.
The servant of the Holy Prophet (s), Anas bin Malik (d 93 A.H.), has been related as quoting the Prophet (s) as saying: "*The example of the members of my Household among you is like the example of Noah's ark. Whoever boards it will attain salvation and whoever does not board it will drown.*" This tradition has been narrated by Hakim Nishaburi in "*Al-Mustadrak*" 343/2; Khatib in "*Tarikh Baghdad*" 91/12; and other great recorders of traditions ("*al-Ghadir*" 300/2-301). In this regard, Imam Shafii' has said the following:
"*When I saw different schools of thought directing people toward the seas of ignorance and deviation, I boarded the ark of salvation in the Name of Allah. This arc is verily crystallized in the "ahl al-bayt" of the Seal of the Prophets, Mustafa (s).*" Among very famous traditions in which the "*ahl al-bayt*" have been resembled to the ark of salvation, reference can be made to the famous "*Ishbah* tradition" which has been narrated from the Holy Prophet (s) by Abu HurayrahAbdul-Rahman bin Sakhar (d 59 A.H.).
"When Almighty Allah created Adam, the father of mankind, and breathed His spirit into him, Adam looked to the right hand side of the empyrean. There he saw five figures in the form of silhouettes engaged in prostration and genuflection. He asked: "God, have you created any one from the dust before me?" God replied: "No." Adam said, "So who are these five figures which I see resembling my own shape and form?" God answered, "These are five of your offspring. If it were not for them, I would have not created you. They are five people whose names are derived from My Own. If it were not for them, I would have not created paradise or hell, the heavens and the earth, the skies and the lands, the angels, the human beings and the jinn. I am "Mahmud" and this Muhammad. I am "Aala" and this is `Ali. I am "Fatir" and this is Fatimah, I am "Ihsan" and this is Hasan. I am "Muhsin" and this is Husayn. By My Glory, whoever bears even an atom's weight of grudge against them will be cast into hell. O Adam! They are My chosen ones. For them, I will save or cast others to perdition. If you want anything from me, you should resort to these five people."
The Holy Prophet (s) said: "We serve as the ark of salvation. Whoever holds fast to this ark will reach salvation and whoever deviates from it will be cast into perdition. Whoever wants Allah to grant him something should resort to the `ahl al-bayt'." This tradition has been narrated by Shaykh al-Islam Hamu'i in the first chapter of "Fara'id al-Samtayn" and Khatib Khwarazmi in "Manaqib" 252 (c.f. "al-Ghadir" 300/2). The Ashbah tradition has been narrated by Allamah Amini in another part of the *al-Ghadir*" (301/7) quoting Abul-Fath Muhammad binAli al-Natanzi in "Alfaz".

5. Other Traditions About the Virtues and Characteristics of the "Ahl al-Bayt"
A- In the interpretation of the verse "And enjoin prayer on your household ..." (20:132), Jalaluddin Siyuti in "a*l-Durr al-Manthur*", has related Ibn Mardawayh, Ibn Aker, and in al-Najjar as quoting Abu Saeed Khidri as saying that after this verse was revealed, for eight months, the Prophet went to the house ofAli every morning at the time of morning prayers and read this 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)." ("Al-Durr al-Manthur" 198/5 and 199; "Fadail al-Khamsah"; 226/1).
Another tradition has it that from the fortieth day after the consummation of the marriage of Ali (a) and Fatimah (a), the Prophet (s) every morning went to their house and said: "*Peace be upon you, O members of the House and the mercy and blessings of Allah. I will fight with whoever fights with you and I will be reconciled with whoever is reconciled with you.*" He then recited the "*tathir* verse".
IbnAbdul-Bar in "al-isti`ab" 598/2; Abu Dawud Tialisi in "Sahih" 274/8; and Firoozabadi in "Fadail al-Khamsah" 236/1 have put at forty the number of mornings when the Prophet (s) went to the house of Ali (a) and Fatimah (a). In the "*Jami al-Bayan*" interpretation, Tabari has said that this was done for seven months. Siyuëi (in "*Al-Durr al-Manthur*", 199) has quoted IbnAbbas as saying that after the verse "And enjoin prayer on your household ..." (20:132) was revealed, the Holy Prophet (s) for nine months went to the house of Ali (a) five times a day at the time of daily prayers and called on the members of the house to keep up the prayer. Each time, he recited the "tathir verse".
This is possible because the Holy Prophet's house was close to that of Ali (a). Its door opened inside the mosque. So whenever the Messenger (s) of Allah wanted to go to the mosque, he had to pass the house of Ali (a) and Fatimah (`a).

B- In "Al-Mustadrak alal-Sahihayn", Hakim Nishaburi quotes Abdullah bin Ja'afar bin Talib as saying that when the Messenger (s) of Allah looked to the blessings coming down, he said, "*Call on them.*" Safiyeh said, "*O Messenger of Allah, whom should we call upon?*" He replied, "*The members of my Household:Ali, Fatimah, Hasan and Husayn." They were called upon. Then the Prophet (s) placed his cloak over them and raised both hands and said, "*O Allah, these are the members of my Household. Peace be upon Muhammad and upon the Household of Muhammad." Almighty Allah revealed the verse, "... Allah only desires to keep away ... (33:33)." Hakim Nishaburi said this tradition is an authenticated tradition. The Holy Prophet (s) taught them to send greetings upon his household ("Ayan al-Shiah" 358/1*; "Fadail al-Khamsah*" 227/1; "Al-Mustadrak" 147/3). Ibn Jurir and Ibn Abi Hatam have quoted Qutadah as saying that in relation to the verse, "... Allah only desires to keep away ... (33:33)", the Prophet (s) stated, "These are the members of my Household, and Allah has purified them of any uncleanness and granted them His mercy. We serve as the tree of prophethood, the pillar of mission, the place of passage of angels, the house of mercy, and the wealth of knowledge" ("Al-Durr al-Manthur", 198/5-199).

C- In "Al-Mustadrak al-Sahihayn", Hakim Nishaburi has quoted this authentic tradition from Ibn Abbas: The Holy Prophet (s) stated, "*Love Allah who gives you food out of his bounty and love me for His love and love the members of my Household because of love for me.*" He also relates this tradition which he considers authentic from Abu Sad Khidri: "Whoever shows animosity toward us the members of the Household will be cast into the fire." ("A'yan al-Shi`a", 315/1).

D- Hakim Nishaburi in "Al-Mustadrak", 149/3 and Ibn Hajar in "Sawaiq", 140 have related Ibn Abbas as quoting the Prophet (s) as saying: "*The stars are the source of the earth and the members of my Household are the source of the "ummah" (people).*" Another tradition refers to the same: "*The stars are the refuge for the dwellers of the heavens and my "ahl al-bayt" are the refuge for the "ummah" ("Kanz al-A'mal fi Sunan al-Aqwal wal-Afal*" 116/6). Another tradition has said: "the stars are the refuge for the dwellers of the skies. So if the stars are destroyed, the dwellers of the skies will also be destroyed. The members of my Household are the refuge for the dwellers of the earth. If they are destroyed, the dwellers of the earth also be destroyed" (Muhib Tabari in "Zakhair al-`Uqba", 17/1 and Ali bin Sultan Muhammad Qari in "*Mirqat al-Mafatih*" 610/5, Egypt, 1339 A.H.).
Some SunniUlama regard the "tathir verse" pertinent to all kin and relatives of the Holy Prophet (s) including the wives, children, the Bani Hashim and BaniAdul-Mutallib (Ash'ari in "*Maqalat al-Islamin*", 9). Based on a tradition narrated from Saeed bin Jubayer, Bukhari, Ibn Abi Hatam, IbnAker, and Ibn Mardawayh have said that this verse has been revealed about the wives of the Prophet (s) and believe that they are the members of the Household of the Messenger (s) of Allah ("Fath al-Qadir", 27/4, Egypt 1350 A.H.). In addition to the wives of the Holy Prophet (s), Qurtabi and Ibn Kathir consider Ali, Fatimah, Hasan and Husayn (peace be upon them all) as members of the Household to whom the "*tathir* verse" applies. But Tirmidhi, Ibn Jurir, Ibn Manzar, Hakim Nishaburi, and Bayhaqi who are all SunniUlama have referred to the authentic tradition of Ummu Salamah and have thus considered the "tathir verse" applicable to Ali, Fatimah, Hasan and Husayn (peace be upon them all). The Shias have mentioned several reasons and proofs that the "*ahl al-bayt*" of the Holy Prophet (s) are exclusivelyAli, Fatimah, Hasan and Husayn to whom the "tathir verse" applies. The most important of these reasons and proofs are:
1. Based on an authentic tradition narrated from Ummu Salamah and Abu Saeed Khidri, the "tathir verse" has been revealed about the Holy Prophet (s), Ali, Fatimah, Hasan and Husayn (peace be upon all).
2. In the *Kisa'* tradition, it has been stipulated that after placingAli, Fatimah, Hasan and Husayn (peace be upon all) under his cloak, the Prophet (s) said: "O Allah, these are the members of my Household." This means that no one else apart from these is viewed as the "ahl al-bayt".
3. In response to Ummu Salama who asked whether she was also a member of the Household, the Prophet (s) said: "You have your own place, you are virtuous." He said no more than this. If Ummu Salama, in whose house the "tathir verse" was revealed, is not a member of the Household of the Holy Prophet (s), the verse will surely not apply to the Messenger's other wives.
4. Some traditions state that based on a request from Ummu Salamah, the Prophet (s) allowed her to come under the cloak but did so after saying, "Allah these are the members of my Household" and reciting the "tathir verse".
5. Akramah Bariri (d 105 A.H.) and Urwat bin Zubayr (d 93 A.H.) are among the people who have related that the "*tathir* verse" has been exclusively revealed about the wives of the Prophet (s). Of course, Akramah subscribe to Khawarij ("*Al-a'lam*" Zarkali, 42/5) and Urwat ("Ayan al-Shiah", 309/1). Also the pronoun in the said verse is masculine not feminine. Such a narration cannot contrdict the famous tradition related by Aishah, Ummu Salamah, and Abu Saeed Khidri, who have considered the "*ahl al-bayt*" to be exclusively five people. They have said that the verses coming before and after the "*tathir* verse" are related to the wives of the Prophet (s), so this verse should also be relevant to them.
Qur'anic verses are not classified based on the order of their revelation or contents. In addition, Zayd bin Arqam who has related the authenticated *Thaqalayn* tradition, has stated that the wives of the Holy Prophet (s) are not regarded as the members of his Household). He was asked: "*Aren't the wives of the Holy Prophet (s) considered as the members of the Household?*" He replied: "*The wives of the Prophet reside in the Prophet's house but the Prophet's "ahl al-bayt" are those to whom the grant of "sadaqah" is religiously unlawful.*" Another tradition has it that Zayd was asked to name the members of the Household of the Holy Prophet (s). He was asked whether the Prophet's wives were among his "*ahl al-bayt*". He replied: "*No, a wife lives with a husband for a while and then might be divorced and go back to her parents.*"
6. After citing the "*tathir* verse",Ali Qari in the "Annotation to Qazi Ayaz's Shifa" (as related in "Ayan al-Shiah", 309/1) has mentioned that according to a tradition narrated by Ibn Abbas, the Prophet's "*ahl al-bayt*" include his wives as well. According to Abu Saeed Khidri and some followers, the "*ahl al-bayt*" includeAli, Fatimah, Hasan and Husayn (peace be upon all). He says: "There is no problem if we gather these traditions together and consider both groups to be members of the Household of the Holy Prophet (s). But It would go against the Shia idea that the "tathir verse" applies only to Ali, Fatimah, Hasan and Husayn and that they are immaculate . Even the fact that they regard the consensus of ImamiyyahUlama as proof to the veracity of thiswould be rejected. Abu Saeed Khidri's tradition only shows that these four are members of the Prophet's Household and does not indicate that no one else is among the "ahl al-bayt". But Akramah's traditions explicitly quotes Ibn Abbas as saying that verily the "*ahl al-bayt*" refers to the wives of the Prophet. On the other hand, Khidir's tradition says that the Prophet said: "*Only these (i.e.Ali, Fatimah, Hasan and Husayn) are the Members of my Household." This indicates exclusive membership. How then can these two traditions be combined? For this reason, the Imamiyyah `Ulama have consensus on following the traditions of the immaculate Imams (peace be upon them all) and the distinguished disciples to the effect that the "*ahl al-bayt" of the Prophet (s) are only the five people known as the "Al-e-Aba" and "Ashab Kisa'".

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

Does not make any sense as the original question was smartfully skipped...
First, plural of woman is womEn, not wamans..
secondly, you totally took a "Jalebi" path to describe your POV which is totally confusing and not according to Quran.

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

*Healthymind *– I am not trying to be rude but your post is a bit incomprehensible to me – may be the fault lies in my understanding what you are trying to say. So please try to rephrase the whole post just for my convenience, me thinks it includes brother **Anwaar Qureshi **from sound of his post.

[QUOTE]
for woman, Hazrat Fatima Alzahra ( if you say that he brought (Hazrat Fatima Al Zahra , becuase of Many Wives)
Why he brought Hazrat Ali (as) for your Self (Is there was many Prophets????)
Why he brought grandsons for Sons, (did Allah forgot (forbid) that Prophet Mohammad (pbuh) do not have son at that time..
[/QUOTE]

I am attempting to answer the above query by you, please read the ayah again and note that all nouns are in plural and none in singular.

*"If anyone disputes in this matter with thee, now after (full) knowledge hath come to thee, say: 'come! Let us gather together; our sons and your sons, our women and your women, ourselves and yourselves. Then let us invoke the curse of God on those who lie!' *(Holy Quran 3:61)

*“our sons and your sons” *– There is a hadith that the Prophet (saw) had said that Imam Hassan and Hussein (May Allah be pleased with them both) are like his sons. Mind you Hz. Ali (ra) being a son in law can stand in for a son.

“our women and your women” Hz. Fatimah (ra) is standing in for all women in the Prophet (saw)’s family.

**“ourselves and yourselves” **means all of us (that includes Prophet himself, Hz. Ali and all the rest)

I am sorry I can't make things any more simplier.

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

healtymind:
Please read the following hadith from sahih Muslim. I am sure you will get your answer.

Sahih Muslim:
Book 31, Number 5923:

Yazid b. Hayyan reported: We went to him (Zaid b. Arqam) and said to him. You have found goodness (for you had the honour) to live in the company of Allah's Messenger (may peace be upon him) and offered prayer behind him, and the rest of the hadith is the same but with this variation of wording that lie said: Behold, for I am leaving amongst you two weighty things, one of which is the Book of Allah, the Exalted and Glorious, and that is the rope of Allah. He who holds it fast would be on right guidance and he who abandons it would be in error, and in this (hadith) these words are also found: We said: Who are amongst the members of the household ? Aren't the wives (of the Holy Prophet) included amongst the members of his house hold? Thereupon he said: No, by Allah, a woman lives with a man (as his wife) for a certain period; he then divorces her and she goes back to her parents and to her people; the members of his household include his ownself and his kith and kin (who are related to him by blood) and for him the acceptance of Zakat is prohibited.
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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

MAKRANI Only if you had bothered to read the full version of the hadith you have from sahih Muslim, which I had posted in post no.1. I am sure you would have got your answer. But alas, you did not bother.

If see the highlighted parts (I’ve chosen red colour) in the hadith that you have quoted, and in this (hadith) these words are also found: clearly shows that a lot of words of hadith have been omitted.

This version of hadith deals specifically for those from the Prophet’s (saw) family who are his blood relatives thus disqualifying from acceptance of Zakat.

I am posting the full version of the hadith with the same chain of narrators, and please this time do read it with open mind. Read the words “: His wives are the members of his family”.

*Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid. you have been able to acquire a great virtue that you saw Allah's Messenger (may peace be upon him) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah's Messenger (may peace be upon him). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah's Messenger (may peace be upon him), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah's Messenger (may peace be upon him) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family?

Thereupon he said: His wives are the members of his family (*but here) the members of his family are those for whom acceptance of Zakat is forbidden. *

And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes. * - Sahih Muslim Book 031, Number 5920

In simple English, tell me what do you understand by the words : “His wives are the members of his family”?

Let us how brave are you to answer this simple question.

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

"If see the highlighted parts (I’ve chosen red colour) in the hadith that you have quoted, and in this (hadith) these words are also found: clearly shows that a lot of words of hadith have been omitted."]

Actually you are wrong, "and in this (hadith) these words are also found:" is pointing towards the variation between the two hadiths from the same source.

Regardless, your sahih book doesn't regard the Hadith I quoted as weak and therefore you can not ignore it.

"This version of hadith deals specifically for those from the Prophet’s (saw) family who are his blood relatives thus disqualifying from acceptance of Zakat."]
And they are the ahlulbait. In the hadith I quoted, it gives you the reason why wives are not included in ahlulbait. whenever a hadith refers to ahlulbait it means only one ahlulbait. you can not divide ahlulbait into many groups that this hadith is for this group and that one is for a different group.

Oh, reading the hadith you quoted, I noticed that the claim by many sunnis that Prophet pbuh said that I am leaving book of Allah and sunnah for you is null and void, because here it says what all the shia accept that Book and the ahlulbait is what I am leaving behind for you.

don't want to discuss it further.

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

MAKRANI just before you move off from here guess you conveniently forgot to answer the following:

Also enlighten us why the Quran has used plural " (our) women" instead of woman when you believe that only one lady qualifies to be from Ahlul Bayt?

Clearly Quran states that there are other blessed ladies besides one qualifying to be included in Ahlul Bayt.

Other than that you can believe what you like.

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

In order to prove the very point that all other women were not entitled to be among Saadiqeen or in other words, the rest of the woman were not pure hence didnt qualify to come and curse the lairs. (the one who tell lies have no right to curse the lairs, you see).

There were indeed some other ladies but had there been “blessed” or shall I say pure ladies other than Fatima Zahra [sa] then they should have come which we see was not the case.

And I was quite dejected by the baseless explaination you put forward regarding the verse namly Fatima Zahra [sa] was representing other womans, particularly the part where you said that by “ourselves” it meant all of those people as whole, believe me that was quite pathetic excuse in order to degrade the merits that Allah [swt] bestowed on Ali bin Abi Talib [as]. That part of the verse was reffering to Ali bin Abi Talib [as] as ‘nafs’ and yet you are bringing strange excuses.

Imam Jalaluddin Suyuti records:

**In the above verse (3:61), according to what Jabir Ibn Abdillah al-Ansari 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. **
Tafseer Dur al Manthur, Volume 2 pages 68-69

Dr. Muhammad Tahir ul Qadri also stated:

When the verse of Mubahila descended and the Prophet (s) challenged the Christians we will summon our sons and you bring your sons, we will bring our daughters you bring yours, we will bring our wives, you bring your women. When the time came to bring out sons, the Prophet (s) brought out Hasan (ra) and Hussain (ra), on women he brought Hadhrath Fatima (ra), for his own selves he had ‘Ali accompanying him, he placed ‘Ali on the station of his life.
Zibhe-e-Azeem, page 70

LP Pagal thi..
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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

^^ when aisha said that why you not keeping me inside cloak...prophet(pbuh) replied...that you are already in ahle-bait......(Maulana maudoodi) Tafheem-ul-Quran

prophet(pbuh) SPECIFICALLY took ali and family inside cloak so that according to ayat..which is starting with O wives.....can Allah instatnly change its way of expression to others....

so prophet(pbuh) told the whole world that ONLY wifes are not in ahle bait...as depicted from the ayat as its strating from wives but **ALSO **Ali family is included in it....

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

*BOY-NICE *– You are on a slippery slope here.

First of all please answer the questions stated below:

1) If there was ONLY ONE pure lady over there (namely Lady Fatimah (ra)) then why would Quran state in plural “our women” and not “our woman” as the case would be if what you say is true.

2) Why would Allah need to (swt) “purify you a (thorough) purifying” if some people were already pure to begin with as is your belief.

O wives of the Prophet! you are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word. 33:32

And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying. 33:33

Please do answer questions asked.

You must be extremely sensitive guy to be upset with what I had written above. Where does that degrade Hz. Ali (ra)? Care to point it out?

I don’t have to love Hz. Ali (ra) to please you and if you care to know I have one son and I have named him Ali. I suppose that shows my love for him and I don’t have to degrade others just to keep status of Hz. Ali (ra) near enough on par with that of the Prophet (saw).

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

just curious... why not son*s* in law?

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

Who's part of your family?

That should answer the question.

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

However, the Ahlel Bayt is not limited to these people. Included in the Ahlel Bayt is every God-fearing believer. The Prophet (صلّى الله عليه وآله وسلّم) said:
“Do not come to me with your lineages on the Day of Resurrection! My Family is every Godwary believer.”
and
“Every Prophet has a Family and carriage; my Family and carriage are the Believer(s).”
An appropriate analogy is the fact that the Prophet (صلّى الله عليه وآله وسلّم) named ten Sahabah specifically by name as being promised Paradise, but this does not mean that they are the only ones to go to Paradise. Likewise, the Prophet (صلّى الله عليه وآله وسلّم) specifically referred to certain people as being family, but this does not mean that others are not also part of it.

Islam does not support bigotry, discrimination, or racism. Instead, Islam is egalatarian and just.

ahlelbayt

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

Salamun Alaikum

It is an interesting rather very important topic which has ever been dealt in very detail even than there have been a lot of controversies among the Shia and Sunni Muslims. I normally avoid participating in controversial discussions and I do really not intend to intensify the disputes but to make people think over some neglected angles of the issues I would like to submit the following points as per my understanding. But before going through these submissions, I humbly request all of you to kindly read it with open heartedness and for the moment, keep aside your pre-conceived believes. That may help you understanding the matter. I appreciate any type of queries and criticism but in civilized manner.

The topic under discussion has manifold issues to analyze.

First of all it has to be checked what the word “Ahl-al-bait” means. Is it used for the family of Rasoolallah Sawaw or something else is meant here for.

Secondly, who are the addressees (mukhatabeen) of the ayat No. 30 & 31 of Sura Ahzab.

Thirdly, what is the “rijs” from which “Ahl-al-baits” have been made sanctimonious and pure.

I think the key of this issue lies in the world Ahl-al-bait. I am sure all of you must be surprised to know that here the words Ahl-al-bait are not used for the family of RasoolAllah Sawaw. This term is comprised of two words and these are Ahl And Al-bait. The word Ahl is used to show the belongingness with someone or with something (like *ahl-alkitab, ahl-alqura, ahl-almadina, ahl-at-taqwa etc are used in Quraan)*whereas Al-bait is here used for the House of God that is Kaaba. Which is evident from ayat Nos. 2:125, 2:127, 2:158, 3:97, 5:2, 5:97, 8:35, 22:26 and 106:3 in which Al-Bait is used specifically for Kaaba..

And this opinion is further strengthen from the Ayya “Innama yureedallaha le yuzhiba ankum-ur-Rijsa Ahl-al-bait” **in which Ankum** encompasses Rasoolallah Sawaw too. So basically here the specific addressees of the ayat were all the five members of Al-bait who gathered under the cloak. And it needs not to explain what specific relation they all have with Kaaba. Only one thing shall be enough to ascertain their belongingness from Kaaba that Allah SWT has taken covenant (Ahd) from Hazrat Ibrahim and Hazrat Ismaeel alehuma salam to keep the Kaaba pure in the following words:

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ {125}

Shakir 2:125 And when We made the House a pilgrimage for men and a (place of) security, and: Appoint for yourselves a place of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves.

And this covenant continues in Ale-Ibrahim till the Rasooallah Sawaw and hazrat Ali K.a.w. whole the chain of descendents of Hazrat Ibrahim remained the Key-Keeper or Custodian of kaaba till Hazrat Ali born in the middle of Kaaba.

Further another point which is greatly ignored ever since is that the reference of the Wives of Rasoolallah Sawaw is mentioned in the Ayat no 28 & 29 of the very same sura which in the words of Shakir is as under

33:28- O Prophet! Say to your wives: If you desire this world's life and its adornment, then come, I will give you a provision and allow you to depart a goodly departing

33:29- And if you desire Allah and His Messenger and the latter abode, then surely Allah has prepared for the doers of good among you a mighty reward.

In the above reference the Arabic words “Ya Ayohan-Nabi Qul le Azwajeka” are used which sufficiently prove that no other women relatives are included in this address. And if you deeply go through the above ayats you will conveniently find that the zikr of wives of Rasoolallah has been completed here.

But after these ayats in the ayat under discussion the Arabic words “Ya nisa-an-Nabi” are used which, where can be used for the wives of Rasooallah Sawaw, these also can be used for other women relatives (like daughters, sisters, grand daughters, mother etc). So to ascertain who the actual addressees of this ayat were, you will have to refer to the context. And if you find in another ayat the same Nisa-un-Nabi in a different phrase Nisa-ana where exclusion of all other relative women (including wives) is eventually proved, then you can safely ascertain that the ayat # 33:30 does not include wives rather it is specifically addressed to the then present Daughter (i.e. Fatima Al-Zehra) and future daughters and grand daughters (i.e.,Saidanian). And the gist of this ayat is that the Saidanian (Daughters of An-Nabi Sawaw) are not like other women but they have twice the accountability and bindings (being the offspring of An-Nabi Sawaw) so they should take more care to keep themselves pure and should not behave like others.
I hope I have made my point appropriately clear and if someone will open-heartedly analyze these submissions he can understand it easily.

Iltemase Dua.

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

Excellent: Answer. I was looking for such answer.

Thanks Alot.

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Re: WHO WAS FAMILY OF PROPHET MOHAMMAD (PBUH).???

**DanishJu ** wa alaykum salaam

Your start was very promising but then without referring to the Quran and the Prophet (saw) you were just plugging away the Shia point of view.

We have to guage the meaning of Ahlul Bait through its usage in the Quran and sayings of the Prophet (saw). Mere speculations are not allowed.

*Time the Quran Uses the Word “Ahlel Bayt”

Ahlel Bayt is used another time in the Quran and again this time to refer to the wives:

“She said: ‘O wonder! shall I bear a son when I am an extremely old woman and this my husband an extremely old man? Most surely this is a wonderful thing.’ They said: ‘Do you wonder at Allah’s decree? The grace of Allah and His blessings on you, o you Ahlel Bayt (People of the House)! for He is indeed worthy of all praise, full of all glory!’” (Quran, 11:72-73)

The transliteration reads:

“Qalat Ya Waylata ‘A’alidu Wa ‘Ana Ajuzun Wa Hadha Bali Shaykhaan ‘Inna Hadha Lashay’un Ajibun. Qalu ‘Atajabina Min ‘Amri Allahi Rahmatu Allahi Wa Barakatuhu `Alaykum ‘Ahlul-Bayt-i ‘Innahu Hamidun Majidun.” (Quran, 11:72-73)

In the verse above, Prophet Ibrahim’s wife asks the angels how can she have a son, and they respond back calling her and Prophet Ibrahim (عليه السلام) as Ahlel Bayt. And again, the collective pronoun is used to refer to the Prophet Ibrahim (عليه السلام) and his wife. Nobody else was in the room other than them, and the angels referred to them all as Ahlel Bayt, including Prophet Ibrahim’s wife.

The Quran declares that Wives are Part of the Family

Allah Almighty says that all of the members of Prophet Loot’s family will be saved aside from his wife. Allah says: “(All) except the family of Loot. Them all surely We are going to save (from destruction). Except his wife…” (Quran, 15:59-60)

The construction “except his wife” would be non-sensical unless the wife was included in the family of Loot (عليه السلم). Otherwise, why would Allah need to clarify that Loot’s wife was an exception to the rule that the family of Loot (عليه السلام) would be saved?

Hadith

In Sahih Bukhari, the Prophet specifically refers to Aisha as part of Ahlel Bayt:
Sahih Bukhari, Volume 6, Book 60, Number 316

Narrated Anas: A banquet of bread and meat was held on the occasion of the marriage of the Prophet to Zainab bint Jahsh. I was sent to invite the people (to the banquet), and so the people started coming (in groups). They would eat and then leave. Another batch would come, eat and leave. So I kept on inviting the people till I found nobody to invite.

Then I said, “O Allah’s Prophet! I do not find anybody to invite.”
He (the Prophet) said, “Carry away the remaining food.” Then a batch of three persons stayed in the house chatting. The Prophet left and went towards the dwelling place of Aisha and said, “Peace and Allah’s Mercy be on you, Ya Ahlel Bayt (O the people of the house)!”

She replied, “Peace and the mercy of Allah be on you too. How did you find your wife? May Allah bless you.”

Then he went to the dwelling places of all his other wives and said to them the same as he said to Aisha and they said to him the same as Aisha had said to him.*