Holding on to KitabAllah (Quran) and Ahlal Bayt (Prophets Family/Household)

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Importance of the Prophet's Ahlal Bayt (Family)

The Quran that teaches us something important about the Prophet’s ahlal bayt (household): “Say (O Prophet Muhammad to this Ummah) 'I ask no other reward of you except love of my family.”[1] There are other translations of this verse, however, classical commentators of Quran have understood as I have shared. The two things mentioned in the topic: ‘KitabAllah i.e. Book of Allah’ and ‘Ahlal Bayt i.e. the Prophet's household’ belong to a famous hadith called hadith ath-thaqalayn (hadith of the two weighty things) accepted by all Muslims regardless of their school of thought. Zayd ibn Arqam (r.a) is the famous narrator of this hadith and accepted as honorable companion of the Prophet ﷺ by all. He is one of the oldest living companion and also witnessed the incident of Karbala. To answer the question we first need to quote the prophetic hadith which would help us to assess who are the Prophet’s ahlal bayt and how the companions and majority Islamic scholars throughout history have understood this subject and maintained consensus on it. The hadith is found recorded in major authentic collections such as Musnad of Ahmad and Muslim in his Sahih narrated from Zayd ibn Arqam, also al-Hakim, Ibn Hibban, al-Darimi, al-Bazzar, and al-Tabarani:

“The Messenger of Allah stood to speak to us beside a pond which is known as Khum, located between Makkah and Madinah. He praised Allah and admonished us to remember Him, then said: “O people! I am a human being and the time is near when my Lord’s Messenger shall come to me (with death) and I shall answer him. Behold! I am leaving among you two weighty matters. The first of them is the Book of Allah, in which is the guidance and the light… And the People of my House. I remind you by Allah of the People of my House! I remind you by Allah of the People of my House! I remind you by Allah of the People of my House!” Huswayn ibn Sabra said to Zayd: “Who are the People of his House, O Zayd? Are not his wives among the People of his House?” Zayd replied: “His wives are the People of his House, however, the People of his House are those for whom sadaqa is unlawful after the Prophet.” Huswayn said: “And who are they?” He replied: “The family of Ali, the family of Aqil (a son of Abu Talib), the family of Jafar (another son of Abu Talib), and the family of Abbas (prophet's uncle). Sadaqa is unlawful for all of these.”[2]

Who are the Prophet's ahlal bayt (family)?

One of the leading scholars, Sheikh Gibril Haddad comments on this hadith: “the people of the House of the Prophet are those for whom it is unlawful to receive zakat and whom the Prophet ﷺ ordered all Muslims to respect, honor, and follow. They are:

I. Ali, Prophet's first cousin, son in law and foremost companion married to his most beloved daughter Fatima, and their sons Hasan, and Husayn (all descendants of Hassan and Husayn), Zaynab, and Umm Kulthum [daughters of Ali and Fatima].

II. The wives of the Prophet: 1. Khadija bint Khuwaylid. She gave birth to: al-Qasim, Abd Allah, Zaynab, Fatima al-Zahra, Ruqiyya, & Umm Kulthum. 2. Sawda bint Zama, 3. Aisha bint al-Siddiq, 4. Hafsa bint Umar, 5. Zaynab bint Khuzayma, 6. Umm Salama, Hind bint Umayya, 7. Zaynab bint Jahsh, 8. Juwayriyya bint al-Harith, 9. Safiyya bint Huyayy, 10. Umm Habiba bint Abi Sufyan, 11. Maymuna bint al-Harith, 12. Marya al-Qibtiyya, she was a surriyya (concubine) and gave birth to Ibrahim. [except that zakat is lawful for them by consensus, as reported by Ibn Hajar in Fath al-Bari (3:277) from Ibn Battal]

III. The Banu Hashim and the Banu al-Muttalib. Banu Hashim includes the children of Prophet’s paternal uncle Abbas (r.a), Ali (r.a) and Ali’s brothers such as Aqil (r.a) and his children, and Jafar (r.a) and his children. They are all considered as Prophet’s household as per view of the majority Muslims from Ahle Sunnah Wa’al Jamaah (People of the way and consensus).”[Except that zakat may be given to the wives of the Banu Hashim and to the freedmen of Banu al-Muttalib, by consensus as stated by Ibn Battal: related by Shawkani in Nayl al-awtar (4:175) and by Nawawi in Sharh Sahih Muslim (5:36)] [3]

All these personalities are included in Prophet’s ahlal bayt as per consensus of majority scholars from the time of Prophet ﷺ and his companions. The Quran also confirms the narration of Zayd ibn Arqam (r.a) and what he said about prophet’s wives especially about house of Ali and Fatima (alaihim ussalaam) being part of the Prophet’s family: “Prophet, say to your wives, ‘If your desire is for the present life and its finery, then come, I will make provision for you and release you with kindness…. stay at home, and do not flaunt your finery as they used to in the pagan past; keep up the prayer, give the prescribed alms, and obey God and His Messenger. God wishes to keep uncleanness away from you, people of the [Prophet’s] House, and to purify you thoroughly.”[4] These group of verses (28–33) of Surah Ahzab (chapter 33) were revealed for Prophet’s wives but when revelation reached verse 33, the Prophet ﷺ surrounded with his garment Ali, Fatima, al-Hasan, and al-Husayn, and said: “O Allah! These are the People of my House, therefore remove uncleanness far from them and cleanse them with a thorough cleansing.”[5] This authentic hadith is also found recorded in other famous collections. This uncleanliness that Allah ﷻ purifies them is one of the reasons why receiving zakah (obligatory charity tax) is forbidden on them as term zakah means purification and basically one purifies their wealth from the impurity, in a symbolic way, so that the remaining wealth becomes pure and available for one’s own use. By giving away some portion in charity tax, the Muslims are purifying it from the effects of greed. Therefore this symbolical impurity of one’s wealth should not be received by those whom “God wishes to remove uncleanness.”

How to hold on to them?

In the same work Sheikh Gibril mentions that Allah ﷻ has given the People of the House the right to (fay‘) and (khumus) when He said: “That which Allah given as spoil unto His messenger from the people of the townships, it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveler …”[6] “And know that whatever you take as spoils of war, lo! a fifth thereof is for Allah, and for the messenger and for the kinsman (who have need) and orphans and the needy and the wayfarer”[7] The belief of Ahle Sunnah Wa’al Jamaah (People of the way and consensus), the majority Muslims, agree that the Prophet’s command to ‘hold on to them.’ is to make sure we follow the rules of zakah when dealing with them, provide them access to khums (wealth gained through various purposes) usually 1/5th, respecting them and loving and honoring them to the best of our ability. Some of the historical evidence from the time of the salaaf (early, first three Muslim generations) to later centuries, relates how the Muslim nation expressed their love and care for the Prophet’s household:

Example of Imam Malik (r.a) (711-795 CE)[8]

The rule of the Abbasid’s was accepted by the majority of this Ummah due to the fact of their descent from the Prophet’s uncle Abbas (r.a) which made them extended relatives of Prophet and this gave legitimacy to their rule for centuries. The respect given to descendants of Abbas, by learned Imams of early Islam also bears witness it. For instance it is related that when Jafar ibn Sulayman (Abbasid governor of Madina Jafar al-Mansur; a descendant of Prophet’s uncle Abbas.) flogged Imam Malik ibn Anas (r.a) and he was carried out unconscious, the people came in to him. He regained consciousness and said, “I testify to you that I have made my flogging a lawful act!” Later he was asked about that and said, “I am afraid of dying and meeting the Prophet with the shame that one of his family entered the fire because of me.” It is said that the Caliph Mansur said that he could take retaliation on Jafar. Malik said to him, “I seek refuge in Allah! Every time the whip left my body I made it lawful because of his kinship to the Messenger of Allah.”[9]

Imam An- Nasai[10] (829 – 915 CE) love for the family of Prophet

Imam an-Nasai travelled to Damascus, Syria in 915 CE, where he noticed people displaying some hostility towards Ali ibn Abi Talib (alaihi salaam), who is Prophet’s ahlal bayt (family). He therefore wrote a book to honor the character of Ali (alaihi salaam) and started lecturing from it in a masjid. He had only read a few lines when he was accused of being a Shia and was beaten badly by a crowd, such he received severe injuries to his body. In this state he requested some admirers to take him to Makkah, and it was after reaching Makkah Imam Nasai passed away. He also the author of Khasais Amirul Mumineen (Special characteristics of leader of the faithful) in praise of Ali ibn Abi Talib (alaihi salaam).
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During Ottoman and Mamluk Period

During the Ottoman period, the ashraf (also sharifs) or syeds[11] were honored by the Caliphs and Sultans. They were exempted from taxes and their genealogical record that proved their descent from Ali and Fatima was also kept to make sure where they are concentrated. Their affairs were handled by nakibul ashraf (their chief) appointed by the Ottoman Caliphs to take care of their affairs, who was one of the ashraf. During Mamluk period the descendants of Imam Hassan and Imam Hussain, were supposed to wear green and red turbans respectively so that they may be known in the crowd to prevent any sort of disrespect by others towards them.

Ahlal Bayt Sufis

Muslims also attached themselves to ahlal bayt sufis. These were saints descended from Prophet’s lineage through his beloved daughter Fatimah and Ali (alaihim us salaam) sons Imam Hassan and Imam Hussain. These sufis displayed the Prophet’s character and teachings in their own lives and became examples for the masses. It was mainly the preaching of these Sufis that spread Islam in various parts of the world as opposed to the misconception that "Islam was only spread by sword." Their descendancy from the Prophet ﷺ ​and their role in spread of faith will help better understand the prophet’s command to ‘hold on to my household’ discussed in the subsequent answers.

References:
[1] Al Quran 42:23
[2] Sahih Muslim 2408 a – Sunnah.com
[3] Haddad, Gibril. 2009. "Who are Ahl al-Bayt?" Living Islam Islamic Tradition. 01 07. Accessed 03 07, 2019. https://www.abc.se/~m9783/k/ab_e.html - G. Haddad 2009
[4] Al Quran 33:28-33
[5] Jami Tirmidhi Vol. 5, Book 44, Hadith 3205 – Sunnah.com
[6] Al Quran 59:07
[7] Al Quran 8:41
[8] Born in Madinah, city of the Prophet. Founder of Maliki School, one of the four orthodox legal schools of Islam. Also called Imam of Madinah due to his extensive learning and piety. He was also student of Imam Jafar Saadiq. 
[9] Haddad, Gibril. 2009. "Who are Ahl al-Bayt?" Living Islam Islamic Tradition. 01 07. Accessed 03 07, 2019. https://www.abc.se/~m9783/k/ab_e.html - G. Haddad 2009
[10] Author of the well-known hadith collection called Sunan Nasai, one of the six authentic hadith collection called Kutub al-Sittah.
[11] Descendants of Imam Hassan and Hussain. Traditionally ashraf or sharifs are considered descendants of Imam Hassan and syeds are descendants of Imam Hussain.

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