Who belongs to Ahli Beit?
Answer
All praise be to Allah.
There are several opinions among scholars regarding the definition of Ahli Beit.
Some said that the members of the Prophet's family (peace and blessings of Allaah be upon him) are his wives, children, Banu Hashim, Banu Abdulmutallib and their freed slaves.
Some said that his wives were not from Ahli Beit.
Some said that Ahli Beit is the Quraysh; some said that the family of Muhammad (peace and blessings of Allaah be upon him) are the saints of this ummah; some said that the entire ummah of Muhammad (peace and blessings of Allaah be upon him) is ahli beit.
Regarding the wives of the Prophet (peace and blessings of Allaah be upon him), the most correct opinion is that they are included in the family of the Prophet (peace and blessings of Allaah be upon him), because Allah said, after ordering the wives of the Prophet (peace and blessings of Allaah be upon him) ) to wear a hijab:
“Stay in your homes, do not dress up as you did in the days of the first ignorance, perform namaz, distribute zakat and obey Allah and His Messenger. O inhabitants of the house! Allah wants only to rid you of defilement and to cleanse you completely. " (33:33)
And the angels said to Sarah, the wife of Ibrahim (peace be upon him) (translation of the meaning):
“They said:“ Are you really surprised at the command of Allah? May the mercy and blessings of Allah be upon you, O inhabitants of the house! Indeed, He is Praiseworthy, Glorious. " (11:73)
And Allah excluded Lot's wife from among the members of Lot's family (peace be upon him): “And only the family of Lut (Lot) will we save entirely, except for his wife. We decided that she would be left behind. " (15: 59-50)
This indicates that the wife is part of the family.
Regarding the Muttalib family, there is a message from Imam Ahmad that they are from the number of Ahli Beit. This is also the opinion of Imam Shafi. Imam Abu Hatifa and Imam Malik believed that the Muttalib family was not considered from the family of the Prophet (peace and blessings of Allaah be upon him). Also, there are reports that Ahmad believed as well.
The correct opinion is that Banu Abdul Muttalib is from the family of the Prophet (peace and blessings of Allaah be upon him). Proof of this is the message transmitted from Jubair ibn Mutim (may Allah be pleased with him) who said: “Osman ibn Affan and I went to the Prophet (peace and blessings of Allaah be upon him) and said:“ O Messenger, you gave Banu Muttalib and did not give us but we and they have the same status in relation to you. " The Messenger of Allah (peace and blessings of Allaah be upon him) said: "Banu Mutallib and Banu Hashim are the same." (Bukhari 2907, Nasai 4067 and others)
The Ahli Beit also includes Banu Hashim ibn Abd Manaf, which include the Ali family, the Jafar family, and the Agil family and the Harris ibn Abdulmutallib family. This was stated in a message transmitted by Imam Ahmad from Zeid ibn Arkam (may Allah be pleased with him), in which he said: Mecca and Madina. He praised Allah and then exhorted and reminded us. Then he said: “O people, I am only a man; soon the messenger of my Lord (i.e. the angel of death) will come to me and I will answer his call. I leave among you two important things: the Book of Allah, which is instruction and light, so hold on to it and follow it "and he urged us to hold on to the book of Allah, and then he said:" and my family members (Ahli Beit) "Husin said to him (to Zeid): “Who is a member of his family, O Zeid? Aren't the wives from his family? " Zeid replied, "His wives are from among his family members, but his family members are prohibited from receiving sadaga after his family." He (Hussein) said, "Who are they?" He replied, "This is Ali's family, Agil's family, Jafar's family and Abbas's family." Hussein asked: "Are they all prohibited from receiving sadagh?" Zeid replied "Yes" (Ahmad, 18464)
Regarding the freed slaves, it is said that Mihran, the freed slave of the Prophet (peace and blessings of Allaah be upon him) said that the Prophet (peace and blessings of Allaah be upon him) said "We are the family of Muhammad: sadaga is not allowed for us, and freed slaves are among them." (Ahmad, 15152)
Therefore, the family of the Prophet (peace and blessings of Allaah be upon him) includes: his wives, his children, Banu Hashim, Banu Abdulmuttalib and their freed slaves.
One of the duties of Muslims is considered to honor not only the best of the people - the Prophet Muhammad (sgv), but also his family, called Ahlu beit (Ahli beit, "people at home").
In our time, the Final Messenger of God (s.g.v.) also lives. Let's try to figure out which specific individuals can be considered the family of the Grace of the Worlds (s.g.v.), and whether believers are obliged to honor the people in whose veins his blood flows.
Who are Ahlu Beit?
The family of Muhammad (s.g.v.) is revered by both Sunnis and Shiites. If there is no disagreement on this issue, then there is a disagreement over who can be considered "people at home."
Sunni theologians consider Ahlu Beit quite broadly. Some refer to him as the wives, children of the Prophet (s.g.v.), as well as the cousin and father of his grandchildren - Ali ibn Abu Talib (r.a.). Others expand the concept of "people at home", including the uncles of the Messenger of the Most High (sgv) who converted to Islam, and their descendants (for example, representatives of the Abbasid dynasty - descendants of Abbas). Still others consider all the Hashemites, the descendants of the Prophet's great-grandfather (s.g.v.) Hashim ibn Abdumanaf, to be the family of the Prophet (s.g.v.).
Shiites recognize as "people of the house" exclusively the Messenger of Allah himself (s.g.v.), his daughter Fatima Zahra (r.a.), her husband - Ali ibn Abu Talib (r.a.), righteous imams and their descendants, who profess Shiite Islam.
In Shiism, the recognition of the wives of the Prophet (s.g.v.) by his family is considered a great delusion. The Sunnis revere the spouse of God's Messenger (s.g.v.), especially Aisha (r.a.), who transmitted many hadiths and was constantly next to her husband.
It is noteworthy that both sides rely on the same verses, pointing to them as evidence of their position. It says:
“O wives of the Prophet! You are not like any other woman ... Stay in your houses, do not dress up as you did in the days of the first ignorance ... Oh, inhabitants of the house! Allah wants only to rid you of defilement and to cleanse you completely ”(33: 33-34)
According to the Sunnis, the special position of the wives of the Messenger (s.g.v.) is emphasized here. In addition, the Almighty refers to them as “the inhabitants of the house,” which also speaks of the privileged status of the beloved women of Muhammad (sgv).
Shiites, on the other hand, claim that the conversion “ Oh, the inhabitants of the house " has nothing to do with the spouses of the Prophet (s.g.v.). As confirmation, they cite a hadith, which is also present in the collection of Imam Muslim, recognized by the Sunnis (narrated from the words of Aisha): “One day the Prophet came out wearing a woolen cloak. Then his grandson Hasan approached him, and then Muhammad covered him with a cape. Then Ali, Fatima and Hussein came up. The Prophet also covered them with a cape and repeated the words: “O inhabitants of the house! Allah wants only to rid you of defilement and to cleanse you completely. "
Similar hadiths are found in Shiite collections. Shiites also refer to Ahlu beit and the descendants of Hasan (r.a.) with Hussein (r.a.) - as the successors of the work of the Messenger of the Most High (s.g.v.).
Veneration in Sunnism
For Sunni Muslims, honoring the family of the Prophet (s.g.v.) plays an important role, since he himself called for it. The hadith says: “Indeed, the Almighty exalted from the sons of the prophet Ismail (a.s.) - Keenana, and from his descendants - the Quraysh. From the Quraysh he raised the Hashemites, and from the Hashemites - me ”(Muslim). This hadith, as interpreted by theologians, indicates the special position of the family of the Prophet (sgv), in connection with which “people at home” deserve, at least, respect from ordinary Muslims.
The need to venerate Ahlu Beit is also evidenced by the fact that the Prophet (s.g.v.) compared it (veneration) with love for the prescriptions of the Koran. The hadith says: “To adhere to the Holy Scriptures is to fulfill the requirements of the Almighty and to beware of forbidden deeds, both in word and in deed. And to adhere to the family of the Prophet is to honor and implement these requirements, as well as follow their example, if this does not contradict the canons of religion ”(Tirmidhi).
In addition, the expression of respect for “the people of the house” is the fulfillment of the Most Pure Sunnah, since the Messenger of Allah (sgv) was distinguished by a good attitude towards his relatives and friends. The hadith cited by Tirmidhi and Ahmad says: “The best among people is the one who is the best with his family. Truly, I am the best in relation to my family. "
As for the modern descendants of the Messenger of Allah (s.g.v.), Muslims should also treat them with respect, but they should not be put on a par with the contemporaries of the Messenger of Allah (s.g.v.). Believers should take into account that people from the Prophet's lineage (s.g.v.) are not sinless and can fall into error, like other Muslims. Therefore, one should not blindly follow a person, just because of his special ancestry. The main thing is that he strictly adheres to the Quran and Sunnah, and the origin of a person is secondary, although its importance cannot be denied.
Ahlu Beit in Shiism
The indisputable veneration of the "people of the house" is among the Shiite Muslims. This is due, first of all, to the fact that in their doctrine, the only successors of the work of the Prophet Muhammad (s.g.v.) can only be his relatives. It is for this reason that the Shiites do not recognize Abu Bakr al-Siddik (R.A.), Umar ibn Khattab (R.A.) and Uthman ibn Affan (R.A.) as caliphs, considering them the illegal rulers of the Muslim state. This formation is relevant in Shiism and in our days. Today only a representative of Ahlu Beit has the right to lead the Shiite community. The clearest examples of this are Ayatollah Khamenei in Iran and Ayatollah Sistani in Iraq.
It is also important that in Shiism the hadiths transmitted exclusively by "people at home" are recognized as authentic. For this reason, the Shiites do not recognize the Sunni collections of hadith and are guided by their own. For example, in the al-Kafi code of hadiths, the words of the Prophet (sgv) are quoted: "The main support of Islam is love for Ahl Beit."
In addition, in Shiism, representatives of Ahlu Beit up to and including are recognized as blameless and sinless people, following which is the direct duty of the believer. According to the Shiite system of religious beliefs, if a Muslim does not recognize the Imamate of the descendants of Ali and Fatima (R.A.), he violates one of the most important religious canons. In addition, for the Shiites, the righteous imams are higher in the spiritual hierarchy than all the prophets of Allah, with the exception of Muhammad (s.g.v.). This also explains the desire of the Shiites to honor and follow the example of the imams. It is through the love and reverence of the Prophet's family (s.g.v.) that they carry out many religious rituals.
One of the hadiths cited in the collection "Fadail ash-shi'a" says: "Love for Ali destroys sins like fire burns wood."
Based on this, the attitude towards the modern descendants of the Messenger of Allah (s.g.v.) in Shiism also has its own characteristics. But, at the same time, only those descendants of the Prophet (s.g.v.) who profess Shiite Islam are referred to as Ahlu Beit. They enjoy special rights, such as the right to become a spiritual mentor in Shiite communities, and also receive special religious rights.
All of us Muslims say that we love our precious Prophet and the People of his home. But do we really love them? Perhaps this is just self-hypnosis and empty words? Or maybe this love is incomplete and does not embrace everyone Masumov(blameless)? To show how important it is in Islam to have sincere love for Ahl al-Beit of the Messenger of Allah, may peace be with them, and what benefit it will bring to the believer on the Day of Judgment when crossing the Sirat bridge, we want you to familiarize yourself with these hadiths collected by us. and partially translated from various authoritative Islamic books.
Imam Sadyk, may peace be with him, said: “Indeed, there is worship that is higher than all worship. The best worship of Allah, holy and great, is love for us, Ahl al-Beit. And there is no worship higher than that "(Bihar al-Anwar, vol. 27, p. 91).
The Messenger of Allah, may Allah bless him and his family, said: "Teach your children three things: love for your Prophet, love for his family and for the study of the Koran" (Kameus Sakir, vol. 1, p. 14).
The Messenger of Allah, may Allah bless him and his family, said: “Islam is naked. His clothes are modesty, his decoration is dignity, his nobility is good deeds, his support is piety. And every thing has a base. The basis of Islam is love for us, for Ahl al-Beit "(Al-Kafi, vol. 2, p. 46).
The Messenger of Allah, may Allah bless him and his family, said: “Allah created Islam, set up an arena for him, set up a light for him, set up a fortress for him and set up helpers for him. His arena is the Koran. His light is wisdom. His strength is a boon. And his assistants are me, my family and our followers. So love my family, their followers and their helpers. When I was ascended to the lower heaven, Jabrail introduced me to the inhabitants of the sky. Allah has entrusted the hearts of the angels with love for me, love for my family and their followers. And this love was entrusted to them for safekeeping until the day of judgment. Then Dzhabrail came down with me to the inhabitants of the earth and introduced me to the inhabitants of the earth. The Great and Almighty Allah has entrusted the hearts of the believers from my community with love for me, love for my family and their followers. And the believers of my community will keep what was entrusted to them in relation to Ahl al-Beit until the Day of Judgment. You should know that if a man from my community throughout his earthly life will worship the Great and Almighty Allah, but then he meets Allah, hating my family and my followers, then Allah will not open his chest, except for hypocrisy "(Al-Kafi, vol. . 2, p. 46).
Imam Sajjad, may peace be with him, said: “The Messenger of Allah said: 'Love for me and for my family will be useful in seven terrible cases: during death, in the grave, upon resurrection, when recording actions, during calculation, during Libra time (weighing deeds), and on the Bridge (Sirat)“” (“Fadail ash-shia”, hadith 2).
Imam Sadik, may peace be with him, said: "The Messenger of Allah said: 'The most confident of you when crossing the Bridge will be the strongest in love for the people of my house (Ahl al-Beit)" "(" Fadail ash-shia ", hadith 3).
Imam Bakir, may peace be with him, said: “The Messenger of Allah said, addressing the Lord of the Believers, Ali, may peace be with him:“ If a believer, in whose heart there is love for you, will feel when crossing the Bridge that one of his feet is slipping , then the other leg will be steadfast until Allah introduces him to Paradise for his love for you "" ("Fadail ash-shia", hadith 4).
Narrated by Zeid ibn Thabit: “The Messenger of Allah, may Allah bless him and his family, said:“ He who loves Ali during his life, after his death Allah will grant him security and faith until the sun rises and sets; and whoever hates him while he is alive will die the death of ignorance (jahiliyyas) and will be held accountable for his actions ”(“ Fadail ash-shia ”, hadith 5).
The Lord of the believers Ali, peace be with him, said: “The Messenger of Allah said: 'The slave will not move on the Day of Resurrection until he is asked about four things: how he spent his youth, how he ended his life, where he acquired property and how he spent it, and about love for us - the People of the house (Ahl al-Beit) "" ("Fadail ash-shia", hadith 6).
Narrated by Ibn Abbas: "The Messenger of Allah, may Allah bless him and his family, said: 'Love for Ali ibn Abu Talib burns sins, just like fire burns wood" "(" Fadail ash-shia ", hadith 10).
Asim ibn Damra narrated: “The ruler of the faithful, Ali, may peace be with him, said:“ The blessing of the Prophet erases sins better than water extinguishes fire. Greetings from a prophet are better than freeing a slave. And love for the Messenger of Allah is better than the blood of souls. " Or he said: 'Than the blows of swords on the path of Allah' "(" Sawab al-ha'mal ", hadith 686).
Rasulullah (s.g.v.) had a son named Kasim. He was born even before the beginning of the prophecy and lived only eighteen months.
The Messenger (s.g.v.) had two more sons. One of them was called Abdullah. He was born in Mecca. Ibrahim was born in Medina. All the children of Rasulullakh (s.g.v.) died before him. And only the daughter Fatima (r.a.) died six months after the death of the Messenger (s.g.v.).
Our Prophet (s.g.v.) had nine wives. The first wife is Khadija (ra), then Sauda, and after her Aisha (ra). The Prophet (s.g.v.) married Aisha as a girl; he married all the others when they were already widows or divorced. The next was Hafsah, then Umm Habiba. After her, Umm Salama, Zeynab, Maimuna. The last was Safiya. He married them after the death of the righteous Khadija (r.a.).
Qasim, Abdullah, Zeinab, Tahir, Umm Gulsum, Fatima and Rukaya. All of them were given birth by Khadija (R.A.). Ibrahim was born of Mary. Aisha (r.a.) lived thirty-nine years after the death of the Messenger (s.g.v.). He married his daughter Zeinab to Abu al-As. Fatima (R.A.) became the wife of Hazrati Ali (R.G.). The Prophet (s.g.v.) gave Rukaiya to Osman. And after her death, Umm Gulsum became his wife. Therefore, Osman was nicknamed Zinnurain.
May Allah be pleased with them!
The Prophet (s.g.v.) had twenty-three secretaries recording revelations. Most often, the coming revelations were recorded by Abu Bakr, Umar, Osman, Ali, as well as Zayd ibn Thabit and Mu'awiyah (may Allah be pleased with them).
Ten of his closest companions (al-Ashara al-Mubashshir), the Messenger (s.g.v.), during his lifetime, rejoiced the news that they would be the inhabitants of Paradise. Here are their names: Abu Bakr, Umar, Osman, Ali, Talha, Zubair, Abdullah ibn Auf, Sa 'd ibn Abu Wakkas, Said ibn Zeid, Abu Ubaydah ibn al-Jarrah. May Allah be pleased with them!
Having given his daughter Fatima (r.a.) to Hazrati Ali (r.g.), the Messenger (s.g.v.) called Abu Bakr, Umar and Salman (peace be upon them) to show them the dowry of Fatima (r .a.). When she left her father's house, she had one old bedspread with her, a caftan darned in two places and the clothes she was wearing. Seeing her, Abu Bakr (b.g.) wept and said:
O Messenger of Allah! Is this Fatima's dowry?
The Prophet (s.g.v.) answered:
Even this is a lot for those who are guests in this world.
And now you, careless, look at this and do not boast. What are you ready for the sake of worldly desires?
Imam Bahavi in his tafsir quotes from Ishaq ibn Ibrahim:
The first of the men became a Muslim Abu Bakr (b.g.), of the women - Khadija (b.a.), of the children - Ali (b.y.). Then he was ten years old. Of the slaves, Zayd ibn Harisha became the first Muslim.
When the Khazrati Abu Bakr (r.g.) became a Muslim, Osman, Zubair, Abdurrahman ibn Auf, Sa 'd ibn Abu Wakkas, Talha ibn Abdullah came with him to Rasulullah (s.g.v.), and they also became Muslims After them, one after another, the future supporters and followers of the Prophet (sgv), who will be called ashabi guzin (selected companions), converted to Islam.
A separate group of muhajirs chose the path of dervishes for themselves. Having renounced all worldly things, they devoted their entire lives to service and worship. There were about four hundred of these ashab, nicknamed the ashab as-suffa. They left trade, all work, moved away from family and friends. Day and night, they worshiped in mosques, reciting the Koran incessantly.
As reported in Al-Kashshaf, Abdullah ibn Abbas said the following:
One day Rasulullah (sgv) approached Askhab al-Suffa, saw their poverty, zeal in worship, their righteousness and said to them: “Hey, Ashab al-Suffa! Make happy those people from my ummah who have your qualities: I am pleased with you and I am satisfied with them. You and they are my companions in Paradise. "
Allah is my! Make us the same dervishes as they are, so that we too can be in Paradise together with the Messenger (s.g.v.).
It should be admitted that I have presented here only a drop from the whole sea of the merits of our Prophet (s.g.v.).
The envoy (s.g.v.) said:
My ummah is like rain. It is impossible to guess whether it will pour harder at the beginning or at the end.
This implies how tightly this ummah will adhere to the principles of Sharia.
Ummah Muhammad (s.g.v.) has been pardoned, and their deeds are worthy of gratitude.
Praise be to Allah that we are destined to be the ummah of Muhammad (s.g.v.).
Praise be to Allah for the religion of Islam!
From the book "Anvarul-ashikyn"
Throughout history, the Shiites, under the pretext of "subjugating Ahli-beit," erected lies on them and invented hadiths on their behalf. Their books prove this. One of the Shiite transmitters of tradition, by the name of Yunus, said: “Arriving in Iraq, I met there with a group of Abu Jafar's companions (Imam al-Baqir) and with most of Abu Abdullah's (Imam Jafar) companions. I listened to their hadiths and took their books (on hadith). Then I showed these books to the Imam Rda, who did not recognize most of these hadiths, and denied that these hadiths are hadiths of Abu Abdullah ... "
(Abu Jafar Muhammad ibn Hasan at-Tusi "Ikhtiyaru marifatur-ridjalil-maruf bi ridjalil-kashshi" 3/298. Tehran edition).
It is very strange that while Imam Jafar was born, lived and died in Medina, it is very rare to find residents of Medina among the transmitters of his hadith. Most of the transmitters from him and his father are residents of Kufa. But Kufa is considered the cradle of Shiism and the invention of hadiths. And this fact alone is enough for a wise man to reveal the truth to him.
Al-Faiz ibn Mukhtar, complaining about this to Imam Jafar, says: "What is this disagreement that exists among your Shiites? Sitting in Kufa in Shiite mosques, I almost begin to doubt their hadith." Imam Jafar answered him like this: "O Faiz! Indeed, people have a great passion for lying on our behalf." ( Rijatul-Kashshi "p. 347;" Biharul-anvar "2/246).
Imam Jafar said: "May Allah curse Mugira ibn Said! He invented hadiths and attributed them to my father .." (Ikhtiyar marifatur-ridzhalil-maruf bi ridjali-kashshi 3/297).
As reported in Shiite books, Mugira ibn Said himself confirms this. He says: "I invented (on behalf of Ahli Beit) many, about 100,000 hadiths." (Mamakani "Tangikhul makal fi ilmir-ridjal" 1 / 174-175 Najef edition).
Imam Jafar says:"We are Ahli-Beit, speaking the truth. But we are not free from liars speaking on our behalf. Because of their slander against us, people began to doubt us..." ( Ridzhalul-Kashshi p. 108).Also Imam Jafar said: "People, having heard the word from us, then add ten others to it." ("Kitabul-kafi" 8/192).
Just look at what troubles they brought down on the head of Imam Jafar: “Ignorant people gathered around the imam, came to him and went out saying:“ Jafar ibn Muhammad told us such and such a hadith. ”So many told false hadiths on his behalf. In addition, with the help of these false traditions, they earned and took dirhams.” ("Ikhtiyaru marifatur-ridjalil-maruf bi ridjalil-kashshi" 4/391, "biharul-anwar" 23/302 or 20/302).
The words of the imams of Ahli-beit about the Shiites:
Kufa is considered the cradle of Shiism. Naturally, at that time the word "shia" did not mean the Shi'ism formed in its present form. The word "shia" meant only and only supporters of Ahli-Beit. Since the meaning of the word "shia" means supporters. That is, at that time the word shia was used not in a figurative, but in its literal sense. Just as the inhabitants of Kufa were the Shiites of Ali, the inhabitants of Sham were the Shiites of Mu'awiyah.
The thought that was born at that time, having gone through hundreds of changes, eventually took the form of a certain madhhab. But how could the imam Ahli-beit know at that time that under this idea of "Shiism-adherence", using this name, ignorant people would create a madhhab that had nothing to do with the path of the Prophet.
Ali condemned his Shiites like this: “Oh, you who look like men, but not men! With the thoughts of children and the mind of the inhabitants of the harem - if I hadn't seen you at all and hadn't known you with any knowledge! By Allah, (our acquaintance) caused regret and ended in remorse. May Allah slay you! You filled my heart with pus and loaded my chest with anger, and gave me grief one sip after another, and you violated my command with your betrayal and apostasy ... " ("Nakhchul-Balaga" Khutba 27).
Ali also told his Shiites: You are neither a trust to grasp nor a refuge of honor to hide behind. You are a bad kindler for the flames of war! Ugh on you! I met with you both on the day that loudly [to jihad] called you, and on the day that quietly exhorted you, and you were not liberated by the Truth during the call, and you were not brothers of truth during the exhortation!
(“Nakhchul-Balaga” Khutba 125).
And Imam Hasan ibn Ali said about his Shiites: “Truly, I think Mu'awiyah is better for me than these. They claim to be my supporters, and at the same time wanted to kill me and took my property. By Allah, it is better for me to take from Mu'awiyah what will save my life and ensure the safety of my family than if these people kill me and my family disappears. " (Tabarsi "Al-Ihtijaj", p. 148).
And Musa ibn Jafar said about his Shiites : "Comparing my Shiites with other people, I found them idle talkers, having tested them - I found them apostates." (Kuleini "Kitabul-ravda" p. 107 Indian edition or 8/228).
It is because of this that Imam Bukhari, in his "al-Sahih", did not quote a single hadith from Jafar al-Sadyk.
