Ahl al-Bayt (a): Difference between revisions

From the [[Shi'a]] point of view, Ahl al-Bayt (a) have a pivotal position in religion. They are [[infallible]] and superior to all other [[sahaba|companion]]s of the Prophet (s) in regards to [[piety]] and other virtues. Loving them is obligatory for all Muslims. According to the Shi'a teachings, Ahl al-Bayt (a) have [[wilaya|guardianship]] and [[Imamate|leadership]] upon Muslims and Muslims must regard them as their authorities and refer to them in their religious matters.

In the Arabic lexicon, the word "ahl" ({{ia|أهل}}) refers to a relation and connection between a person with another. For example, in Arabic, wife is known as the "ahl" of her husband, the people of every prophet is known as his "ahl", or the residents of a city are the "ahl" of that city. Also, followers of a religion are the "ahl" of that religion.<ref>Ibn Fāris, ''Muʿjam maqāyīs al-lugha'', vol. 1, p. 93; Fayyūmī, ''al-Miṣbāḥ al-munīr'', vol. 1, p. 37; Ibn Manẓūr, ''Lisān al-ʿArab'', vol. 1, p. 186.</ref> Ahl al-Bayt (a) means the people of the house of the [[Prophet (s)]]; The famous lexicographer, Ibn Hayyan, has defined Ahl al-Bayt as: "The family of a man: his wife and people closely related to him." This title has a special meaning for Muslims.<ref>Rāghib al-Iṣfahānī, ''al-Mufradāt'', p. 29.</ref>  

The word "{{ia|آل}}" (Āl) is derived from"{{ia|أهل}}" (ahl) with the letter "ha" ({{ia|ه}}) turned into hamza and then into alif.<ref>Ibn Manẓūr, ''Lisān al-ʿArab'', vol. 1, p. 186.</ref> The usage of the word "āl ({{ia|آل}})" is more specific than the usage of "ahl" because "آل" is only used to describe a relation or connection between two people such as: [[Ibrahim (a)]] in Al Ibrahim (a), 'Imran in Al 'Imran, and to [[Fir'awn]] (Pharaoh) in Al Fir'awn.<ref>Rāghib al-Iṣfahānī, ''al-Mufradāt'', p. 30.</ref>

"Ahl al-Bayt" has been mentioned in the [[Qur'an]] in three places:

There is a difference of opinion as to what "Ahl al-Bayt" in the mentioned verse refers to. An agreed upon opinion of the  [[Shi'a]] and many [[Sunni]] scholars is that it refers to the [[Ahl al-Kisa']], i.e. the Prophet (s), [[Ali (a)]], [[Fatima (a)]], [[al-Hasan (a)]] and [[al-Husayn (a)]].

Ahl al-Bayt (a) is mentioned in the [[hadith]]s of the Prophet (s) with four different usages:

In the hadiths of Imams (a), Ahl al-Bayt has been mentioned in three different usages:

From the two last meanings, the latter meaning is more common in [[Shi'a]] references, and whenever "Ahl al-Bayt" is mentioned without any reference, the very special meaning (the third meaning) is likely intended.

{{main|Infallibility}}

The most distinguished merit of the Ahl al-Bayt (a) is their [[infallibility]] which can clearly be understood from the [[al-Tathir verse]], since in this verse, Ahl al-Bayt (a) are referred to as those whom [[God]] desired to repel all impurity from.

According to some [[Sunni]] scholars, there is no doubt in the moral and practical infallibility of the Ahl al-Bayt (a) who include [[Lady Fatima (a)]] and the [[twelve Imams (a)]] of Shi'a, and only an ignorant person who rejects [[Islam]] would have doubt in its truth. Instead, what is disagreed upon is their infallibility in knowledge;<ref>Ḥāfiẓ Muḥammad, ''al-Nibrās'', p. 532.</ref> however, because the hadith al-Thaqalayn regards adherence to the Ahl al-Bayt (a) in religion as keeping one safe from ignorance and going astray, their Infallibility in knowledge can easily be understood, per the Shia view.

{{main|Superiority of Ahl al-Bayt (a)}}

Most Shi'as believe that infallible imams are superior to previous prophets except the Prophet Muhammad (s). Many [[hadiths]] support this belief. The Qur'an considers [[imamate]] superior to [[prophethood]],<ref>Qur'an 2:124</ref> as [[Ibrahim (a)]] first was a prophet and then after [[The Trials of Ibrahim (a) Verse|some trials]], God assigned him as Imam.

{{main|Hadith al-Thaqalayn}}

The Hadith al-Thaqalayn implies the superiority of the Ahl al-Bayt (a) in knowledge because the [[Prophet (s)]] asked Muslims to adhere to the [[Qur'an]] and his Ahl al-Bayt (a) so that they do not go astray.

Also, Ibn Hajar said, "The Prophet (s) called the Qur'an and 'Itra [Ahl al-Bayt (a)] as al-thiql [weight]; since, a valuable and important thing is called thiql and the Qur'an and the Ahl al-Bayt (a), because both of them are mines of divine knowledge, great secrets and wisdom and religious rulings; therefore, adherence to them and learning knowledge from them has been encouraged and emphasized. This emphasis about the Ahl al-Bayt (a) is about those who know the Book of God and the [[Sunna|conduct of the Prophet (s)]], and they are those who will never separate from the Qur'an until the [[Day of Judgment]]."<ref>Ibn Ḥajar, ''al-Ṣawāʾiq al-muḥraqa'', p. 189.</ref>

{{main|al-Tathir Verse}}

In the al-Tathir verse ([[Qur'an 33]]:33), the glorious [[Qur'an]] introduces the Ahl al-Bayt (a) as those whom [[God]] has desired to repel all impurity from and also has mentioned that sublime facts and teachings hidden in the Qur'an cannot be found except by those purified from all impurity. Just the same way that the physical purity is required for touching the text of the Qur'an, purity of the soul from vices is required for understanding the teachings of the Qur'an and the more delicate and deeper the teachings of the Qur'an are, the higher purity of souls are needed to understand them and the greatest of them require [[infallibility]].<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 19, p. 137.</ref> Therefore, teachings of the Qur'an are not fully and deeply known by anyone other than the Prophet (s) and the infallible ones (a), and thus, to learn them, one needs to refer to them.

[[Imam al-Sadiq (a)]] said, "The facts about the past and future and rulings which distinguish the truth and falsehood about the life of human beings are mentioned in the Qur'an and we know them."<ref>Kulaynī, ''al-Kāfī'', vol. 1, Chapter "al-Radd ilā l-kitāb wa l-sunna," Hadīth 9.</ref> There are many hadiths narrated from Imams (a) in this regard.

The necessity of following the Ahl al-Bayt (a) can be inferred from the [[hadith al-Thaqalayn]], because in this hadith, the salvation of the Muslim world from ignorance is bound to adherence to the Book of God and the Ahl al-Bayt (a) of the [[Prophet (s)]]. Adherence to the Qur'an is in fact knowing its instructions and following them. Adherence to the Ahl al-Bayt (a) is the same; i.e. first their orders need to be learned and then they need to be obeyed.{{cn}}

{{main|Uli l-Amr Verse}}

In the Uli l-Amr verse, it is made [[obligatory]] for anyone to obey [[God]], His messenger, and Uli l-Amr, "O you who have faith! Obey Allah and obey the Apostle and Uli l-Amr (those vested with authority) among you." ([[Qur'an 4]]:59) Since, Uli l-Amr is added to "the Apostle" without repetition of the verb "ati'u" ({{ia|أطیعوا}}, obey), it can be understood that the criteria for the obligation of obeying Uli l-Amr are the same as the criteria for the obligation of obeying the Prophet (s); and obeying the Prophet (s) is because of his God-given leadership and his [[infallibility]] and if he (s) was not infallible, obeying him would not become obligatory without any conditions. The same justification is true about Uli l-Amr, and because of their infallibility, their obedience has been mentioned as absolutely obligatory.{{cn}}

Therefore, the Uli l-Amr verse implies the infallibility of those who take the leadership of the Islamic society after the Prophet (s) and also the obligation of their obedience.

{{main|Hadith al-Safina}}

The Hadith al-Safina implies the obligation of following the Ahl al-Bayt (a) as well, since, in this hadith, the Prophet (s) has likened his Ahl al-Bayt (a) to the [[Arc of Noah (a)]] by which anyone who entered it safe and anyone who refused perished.

Ibn Hajar al-Haytami has said that "the point of likening them [the Ahl al-Bayt (a)] to the Arc of Noah (a) is that anyone who, for the sake of praising the one who has given them such an honor, loves them, respects them and benefits from their guidance and applies it will be saved from darkness and anyone who opposes them will perish in the sea of ingratitude and gorges of disobedience."<ref>Ibn Ḥajar, ''al-Ṣawāʾiq al-muḥraqa'', p. 191.</ref> About the origin of the hadith of Safina, he said, "This hadith has been narrated in different ways, some of which support the others."<ref>Ibn Ḥajar, ''al-Ṣawāʾiq al-muḥraqa'', p. 191.</ref>

{{main|Love of the Ahl al-Bayt (a)}}

There is no doubt about the obligation of the love of the Ahl al-Bayt (a) of the Prophet (s).

== Wilaya and Leadership ==

There are many intellectual and traditional reasons for the [[wilaya]] and leadership of the Ahl al-Bayt (a). From the viewpoint of intellect and according to the philosophy of [[Imamate]], [[infallibility]] is one of the most important requirements of an [[Imam]] (a). [[Verse]]s from the [[Qur'an]] also support this issue (Cf. [[Uli l-Amr verse]] and [[al-Sadiqin verse]])

==See also==

==Notes==