Ahl al-Bayt (a): Difference between revisions

[[File:اهل بیت علیهم السلام.jpg|thumbnail|The names of Ahl al-Bayt (a) written in thulth calligraphy]]

'''Ahl al-Bayt (a)''' (Arabic: {{ia|أهل البیت}}) means members of a household or a family. In Islamic terminology it applied for some members of the family of the [[Prophet (s)]]. The term Ahl al-Bayt have appeared in [[hadith]]s in different senses, however, in Shi'a literature, it is used to refer to [[Imam 'Ali (a)]], [[Lady Fatima (a)]], [[Imam al-Hasan (a)]] and [[Imam al-Husayn (a)]] and the nine [[infallible Imams (a)]] who were the children of Imam al-Husayn (a). The [[Qur'an]] has used this term in the [[al-Tathir verse|al-Tathir]] and [[al-Mawadda verse|al-Mawadda]] verses. The Prophet (s) has stated the high position of Ahl al-Bayt in Islam in such hadiths as [[Hadith al-Safina]] and [[Hadith al-Thaqalayn]].

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

In Arabic lexical references, the word "ahl" ({{ia|أهل}}) implies a kind of relation and connection between a person with another. For example, in Arabic, wife is known as the "ahl" of her husband, 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 closely related people to him." This title has a special meaning among Muslims.<ref>Rāghib al-Iṣfahānī, ''al-Mufradāt'', p. 29.</ref>  

About the question over who is meant in this verse by the "Ahl al-Bayt", there are different opinions. An opinion agreed by [[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)]].

# Its '''overly general''' usage which includes those who have no kinship with the Prophet (s). Those are the Muslims who have been resolute and sincere in following the Prophet (s). [[Salman al-Farsi]],<ref>Ibn Shahrāshūb, ''Manāqib'', vol. 1, p. 85; Ibn Ḥajar, ''al-Ṣawāʾiq al-muḥraqa'', p. 281.</ref> and [[Abu Dhar]]<ref>Ṭabrisī, ''Makārim al-akhlāq'', p. 459.</ref> have been mentioned among the Ahl al-Bayt by the Prophet (s). Also, in some other traditions, other people have also been referred to as Ahl al-Bayt, such as [[Usama b. Zayd]]<ref>Ibn Ḥajar, ''al-Ṣawāʾiq al-muḥraqa'', p. 281.</ref> and Wathila b. Asqa'.<ref>Ṭabarī, ''al-Kabīr'', vol. 22, p. 12.</ref>

# The '''special usage''' of Ahl al-Bayt is about the [[wives of the Prophet (s)]]. Undoubtedly, the Prophet's (s) wives are the Ahl al-Bayt of the Prophet (a) according to the lexical and common meaning of the Ahl al-Bayt and here "Bayt" refers to the house, not kinship nor prophethood.

# The '''very special usage''' of Ahl al-Bayt refers to those in the family of the Prophet (s) who are [[infallible]], whom have been referred to in the [[al-Tathir verse|al-Tathir]], [[al-Mubahala verse|al-Mubahala]] verses, and the [[people of Kisa']] as [['Ali (a)]], [[lady Fatima (a)|Fatima (a)]], [[al-Hasan (a)]], and [[al-Husayn (a)]].<ref>Ṭaḥāwī, ''Mushkil al-āthār'', vol. 1, p. 332-339.; Ibn Ḥajar, ''al-Ṣawāʾiq al-muḥraqa'', p. 281.</ref> Some hadiths such as [[hadith al-Thaqalayn]], [[hadith al-Safina]], etc. imply the existence of the Ahl al-Bayt (a) at all times who are the people of Kisa' as well as the infallible Imams (a) among the children of Imam al-Husayn (a).

# General usage which includes true believers as [[Imam al-Sadiq (a)]] says, "Anyone who is pious and righteous is one of us the Ahl al-Bayt (a)."<ref>Qāḍī Nuʿmān al-Maghribī, ''Daʿāʾim al-Islām'', vol. 1, p. 62.</ref> Imam (a) mentions two [[verse]]s of the [[Qur'an]] as the evidences of his statement, "Any of you who allies with them is indeed one of them." (Qur'an 5:51){{enote|{{ia|وَمَن يَتَوَلَّهُم مِنكُم فَإِنَّهُ مِنهُم}}}} and "So whoever follows me indeed belongs to me." (Qur'an 14:36){{enote|{{ia|فَمَن تَبِعَني فَإِنَّهُ مِنّي}}}}

# The special usage of that is about the family of the [[Prophet (s)]] as Imam 'Ali (a) said, "whenever the war with enemies of [[Islam]] became difficult and people avoided fighting, the Prophet (s) would send his Ahl al-Bayt (a) to battle, so that [['Ubayda b. Harith]] was martyred in the [[Battle of Badr]], [[Hamza]] was martyred in the [[Battle of Uhud]], and [[Ja'far al-Tayyar]] was martyred in the [[Battle of Mu'ta]]."<ref>''Nahj al-balagha'', letter 9.</ref>

# The very special usage of Ahl al-Bayt in Imams' (a) [[hadith]] refers to those relatives of the Prophet (s) who had special position whose words and deeds set the standards and guide to the truth. Imam 'Ali (a) says, "Look at the Ahl al-Bayt (a) of the Prophet (s) and adhere to their direction and follow them, since they never take you out of the path of guidance nor lead you back to ignorance. Do not walk ahead of them lest you may go astray, and do not stay far behind them so that you would perish."<ref>''Nahj al-balagha'', sermon 97.</ref> Imam al-Hasan al-Mujtaba (a) addressed the people of Iraq and said, "We are the Ahl al-Bayt (a) about whom God revealed the al-Tathir verse."<ref>Ibn Kathīr, ''Tafsīr al-Qurʾān'', vol. 5, p. 458.</ref> There are many traditions about this.

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, it is highly likely that the very special meaning (the third meaning) is intended.

The word "{{ia|إنما}}" ["Innama"] in this verse [al-Tathir] and the narrations about the [[occasion of revelation]] shows that this [being free from all impurities] is among the merits of the Ahl al-Bayt (a) and it is unique to them.

[[Hadith al-Thaqalayn]] is also among [[mutawatir]] [frequently narrated] hadiths which there is no doubt in its reference and it proves the infallibility of the Ahl al-Bayt (a) of the Prophet (s) (in its very special usage), because in this hadith, Ahl al-Bayt (a) have come as al-Thiql al-Asghar [the smaller weight] together with the Qur'an which is [[al-Thiql al-Akbar]] (the greater weight) and they have been considered as the two precious legacies of the Prophet (s) which would never be separate from each other; and if Muslims adhere to them, they will never be misguided. Indeed the [[Qur'an]] is the word of God and no error is in it, "falsehood cannot approach it, from before it nor from behind it." (Qur'an 41:42){{enote|{{ia|لا يَأتيهِ الباطِلُ مِن بَينِ يَدَيهِ وَلا مِن خَلفِهِ}}}} Therefore, the Ahl al-Bayt (a) of the Prophet (s) who are positioned alongside the Qur'an, are free from error and adhering to them prevents going astray from the right path.

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 it's 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.

From the hadith al-Thaqalayn, superiority of the Ahl al-Bayt (a) over others can easily be understood, because the Prophet (s) put them beside the [[Qur'an]], called the Qur'an as "al-Thiql al-Akbar" and Ahl al-Bayt (a) as "al-Thiql al-Asghar" and never put another person beside the Qur'an. Therefore, the Ahl al-Bayt (a) are superior to others the same way as the Qur'an is superior over other books.

The [[al-Mubahala verse]] implies the superiority of [[Ahl al-Kisa']] over other [[sahaba|companion]]s of the Prophet (s) as well; since, according to this verse, [[God]] has given the Prophet (s) mission to choose some people from among children, Muslim men and women to accompany him in [[Mubahala]] with the Christians of [[Najran]]; and the Prophet (s) chose [[Imam 'Ali (a)]], [[Lady Fatima (a)]] and [[al-Hasan (a)]] and [[al-Husayn (a)]].

Abu Riyah, the servant of [[Umm Salama]], narrated from the Prophet (s): "If there were other people more honorable than 'Ali (a), Fatima (s), al-Hasan (a) and al-Husayn (a), God would have ordered me to do mubahala with their help; and they are the best of people."<ref>Qundūzī, ''Yanābīʿ al-mawadda'', p. 287.</ref>

Most of 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.

Hadith al-Thaqalayn implies the authority 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.

The first and most essential knowledge reference and authority of Muslims is the Qur'an and after that the tradition of the Prophet (s). Regarding this, the role of the Ahl al-Bayt (a) is that they are interpreters of the Qur'an, guardians and transmitters of the [[Sunna|tradition of the Prophet (s)]]. Surely, the Prophet (s) explained a great part of the facts and teachings of the Qur'an for people, but he (s) left another part the conditions for explaining which were not provided or it was more appropriate for them to be explained later for his [[infallible]] Ahl al-Bayt (a).<ref>Kāshif al-Ghitāʾ, ''Aṣl al-Shīʿa'', p. 162.</ref> Thus, full guardianship of what the Prophet (s) had explained, and explaining what was not explained was given to the Ahl al-Bayt (a).

The true way of knowing the Qur'an and the tradition of the Prophet (s) is adhering to the Ahl al-Bayt (a) of the Prophet (s), thus they are the knowledge authority of Muslims for knowing religious teachings and rulings.

The [[Sunni]] scholar, Mulla 'Ali al-Qari, said, "Ahl al-Bayt (people of the house) are usually more knowledgeable about the owner of the house and his state; therefore, the Ahl al-Bayt (a) are the most knowledgeable ones to the conduct of the Prophet (s), his manner, his rules and wisdom and that is why they deserve to stand beside the Book of God Almighty."<ref>Mullā ʿAlī Qārī, ''al-Mirqāt fī sharḥ al-mishkāt'', vol. 5, p. 600.</ref>

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>

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.

The necessity of following the Ahl al-Bayt (a) can be inferred from the [[hadith al-Thaqalayn]], because in this hadith, 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}}

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 obligation of obeying Uli l-Amr are the same as the criteria for 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}}

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)]] which anyone who entered it rescued and anyone refused was 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 be perished 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 from different ways, some of which support the others."<ref>Ibn Ḥajar, ''al-Ṣawāʾiq al-muḥraqa'', p. 191.</ref>

|Say, 'I do not ask you any reward for it except love of [my] relatives'.{{enote|{{ia|قُل لا أَسأَلُكُم عَلَيهِ أَجرًا إِلَّا المَوَدَّةَ فِي القُربىٰ}}}}

[[Fakhr al-Din al-Razi]] has explained the necessity of the love of the Ahl al-Bayt (a), "There is no doubt that the Prophet (s) loved 'Ali (a), Fatima (a), al-Hasan (a), and al-Husayn (a). Therefore, it is obligatory for all the Muslims to do so because God has said, 'and follow him so that you may be guided' (Qur'an 7:158){{enote|{{ia|وَاتَّبِعوهُ لَعَلَّكُم تَهتَدونَ}}}} and also told the Prophet (s), "say, 'If you love God, follow me so that God loves you'" (Qur'an 3:31){{enote|{{ia|قُل إِن كُنتُم تُحِبّونَ اللَّهَ فَاتَّبِعوني يُحبِبكُمُ اللَّهُ}}}} and said, 'In the Apostle of Allah there is certainly for you a good exemplar.'" (Qur'an 33]:21){{enote|{{ia|لَقَد كانَ لَكُم في رَسولِ اللَّهِ أُسوَةٌ حَسَنَةٌ}}}}<ref>Fakhr al-Rāzī, ''al-Tafsīr al-kabīr'', vol. 27, p. 166.</ref>

From all the verses about the reward of the Prophet's (s) mission we understand that he (s) asked for no material or non-material rewards from Muslims for himself. Instead, he (s) asked people to love the Ahl al-Bayt (a) as the reward for his mission which actually benefited themselves,  

On the other hand, Ahl al-Bayt (a) are infallible, thus imamate and leadership of the Islamic world after the [[Prophet (s)]] is upon them. Moreover, obeying the Ahl al-Bayt (a) is obligatory. The reasons of the obligation of following the Ahl al-Bayt (a) are absolute and includes all obligations and prohibitions of the lives of Muslims and does not make any difference between ritual, economic, political and cultural issues. For example, in the Uli l-Amr verse, obeying the Uli l-Amr has the very same position and wide usage which obeying the Prophet (s) has. As it was explained, Uli l-Amr are infallible as this quality only belongs to the Ahl al-Bayt (a) of the Prophet (s).

The important point in this regard is that, in many reports of the [[hadith al-Thaqalayn]], both adherence to the Ahl al-Bayt (a) and the [[wilaya]] of [[Imam 'Ali (a)]] have been mentioned. In other words, in the [[occasion of Ghadir Khumm]], the Prophet (s) talked both about his Ahl al-Bayt (a) and advised Muslims to follow them and introduced Imam 'Ali (a) as the wali and leader of the Islamic Umma after himself.<ref>Qundūzī, ''Yanābīʿ al-mawadda'', p. 36-40.</ref> Doing so, the Prophet (s) showed that wilaya and leadership of Imam 'Ali (a) is the first step for actualizing the message of hadith al-Thaqalayn.

In another hadith, after mentioning that the Prophet (s) introduced the Qur'an and the Ahl al-Bayt (a) as the two important legacies he left for the Islamic world, it is mentioned that, "the earth will never be empty of the Ahl al-Bayt (a), otherwise, it will become furious over its dwellers." Then he (s) said "O God! You will never leave the earth empty from Your "hujjas" (proof). They are few in number and great in position before You."<ref>Qundūzī, ''Yanābīʿ al-mawadda'', p. 27.</ref> Therefore, Ahl al-Bayt (a) are the hujjas (proofs) of God on earth, and imamate and leadership belong to them.

Another evidence for the fact that hadith al-Thaqalayn implies the [[imamate]] of the Ahl al-Bayt (a) is that Imam 'Ali (a) has referred to it as proof and evidence in different occasions, one of which was on the [[Six-Member Council|Day of Shawra]].<ref>Ibn Shahrāshūb, ''Manāqib'', vol. 1, p. 112.</ref>

[[Ahmad b. Hanbal]] narrated from [[Abu Hurayra]] that the Prophet (s) looked at 'Ali (a), Fatima (a), al-Hasan (a) and al-Husayn (a) and said, "I am at war with anyone who is at war with you and at peace with anyone who is at peace with you."<ref>Ibn Ḥanbal, ''Faḍāʾil al-ṣaḥāba'', vol. 2, p. 767.</ref> From this narration, it can be inferred that obeying them is obligatory.

* [[Dhawi al-Qurba]]