A- In the interpretation of the verse “And enjoin prayer on your household ...” (20:132), Jalaluddin Siyuti in “al-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 of `Ali 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”.
Ibn `Abdul-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 Ibn `Abbas 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 “tathirverse”.
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-Shi`ah” 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 S`ad 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 “Ahlul Bayt” are the refuge for the “ummah” (“Kanz al-A'mal fi Sunan al-Aqwal wal-Af`al” 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 Sunni `Ulama regard the “tathir verse” pertinent to all kin and relatives of the Holy Prophet (S) including the wives, children, the Bani Hashim and Bani`Adul-Mutallib (Ash'ari in “Maqalat al-Islamin”, 9). Based on a tradition narrated from Saeed bin Jubayer, Bukhari, Ibn Abi Hatam, Ibn `Aker, 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 Sunni `Ulama 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 “Ahlul Bayt” of the Holy Prophet (S) are exclusively `Ali, 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 placing `Ali, 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 “Ahlul 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 “tathirverse”.
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-Shi`ah”, 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 “Ahlul 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 “Ahlul 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 “Ahlul 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-Shi`ah”, 309/1) has mentioned that according to a tradition narrated by Ibn `Abbas, the Prophet's “Ahlul Bayt” include his wives as well. According to Abu Saeed Khidri and some followers, the “Ahlul Bayt” include `Ali, 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 Imamiyyah `Ulama 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 “Ahlul Bayt”.
But Akramah's traditions explicitly quotes Ibn `Abbas as saying that verily the “Ahlul 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 “Ahlul Bayt” of the Prophet (S) are only the five people known as the “Al al-Aba” and “Ashab Kisa'“.
source : http://www.al-islam.org
