Chapter two: An outline of the faith of Ahl. Al-Sunnah Wal-Jama’ah towards Ahl Al-. Bait. Chapter three: The virtues of Ahl Al-Bait in the Holy Qur’an. Chapter four:
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1 THE VIRTUE OF AHL AL – BAIT (The people of the household of the Prophet Mohammad ) AND THE HIGH POSITION THEY ATTAINED IN THE SIGHT OF AHL AS – H Compiled by: Abdul Muhsin bin Hamad Al Abbad Al Badr Translated by : Ahmad Ramadan Jalloh Assia Editions
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2 In the name of Allâh , the Most Gracious , the Most Merciful Introduction All praise is due to Allâh ; we praise Him and seek H is assistance and forgiveness. We seek refuge from Allâh against the evils of our souls and against our bad deeds. He who has been guided by Allâh cannot be misguided by anyone, and he who has been left without H is guidance cannot have anyone to guide him. I hereby testify that there is no one fit to be worship ped except Allâh , and that H e has no partner whatsoever. And I further testify that Mohammad is H is Slave and Messenger , may Allâh blessings be upon him and his family and companions and on those who will follow his path and take his line of guidance till the Day of Judgment. Due to the importance of showing the position attained by the people of the household of the Pr ophet Muhammad ( Ahl Al – Bait) in the sight of the companions
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3 of the Prophet (The Sahabah ) and those who followed them in goodness, I delivered a lecture on this topic 16 years ago at the conference hall of the Islamic University of Medina. And now I have seen the need of generalizing the benefit by writing a brief note on this topic. I named it: THE VIRTUE OF AHL AL – BAIT (The people of the household of the Prophet Mohammad ) AND THE HIGH POSITION THEY ATTAINED IN THE SIGHT OF AHL AS – T his topic is made up of 10 chapters: Chapter one: Who are Ahl Al – Bait? Chapter two: An outline of the faith of Ahl Al – Sunnah W al – towards Ahl Al – Bait. Chapter three: The virtues of Ahl Al – Bait in Chapter four: The virtues of Ahl Al – B ait in the pure Sunnah of the Prophet Chapter five: The high status of Ahl Al – Bait in the sight of the Sahabah (companions of the Prophet ) and their followers in goodness.
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4 Chapter six: Praises of some Scholars on a group of Sahabah from Ahl Al – Bait Ch apter seven: Praises of some Scholars on a group of female Sahabah from Ahl Al – Bait Chapter eight: Praises of some Scholars on a group of s and others from Ahl Al – Bait. Chapter nine: A comparison between the faith of Ahl As – Sunnah and others towards Ahl Al – Bait. Chapter ten: The prohibition of false affiliation (claiming to be related falsely) to Ahl Al – Bait. The author 1 st of Rabbi A t h – T hani 1422
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5 Chapter one Who are Ahl Al – Bait? The correct statement in defining the people of the household of the Prophet is the following one: T hey are those for whom the charity is prohibited, and they are his wives, his children and every Muslim male and female from the descendants of Abdul Mutt alib; and they are also the Banu Hashim bin Abdu Manaf. Ibn Hazm said in his book Jamharat Ansab Al – Arab Abdu Manaf gave birth to Shaiba h who is Abdul Muttalib. In him is the backbone and nobility, and there is no offspring f r o m the offspring of Abdul Muttalib in Jamharat Ansab Al Arab by Ibn Hazm (page: 14 – 15), and A t – T by Ibn Qudama h (page: 76), and Minhaj Al – Sunnah by Ibn Taimiyah (vol. 7 page: 304 – 305), a nd Fath al – Bari by Ibn Hajar (vol. 7 page: 78 – 79).
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6 And the inclusion of the children of his uncles in his household is confirmed by what Muslim has recorded in his Sahih (1072) on the authority of Abdul Muttalib h bin Al – Harith bin Abdul Muttal ib that he went together with Al – Fadl bin Abbas to the Messenger of Allâh and asked him to put them in charge of the charity, so that they can have from it the necessary money for their marriage . But the Prophet not lawful for the household of Mohammad; ordered for them to be married and given from Al Khums (the 1/5th of the war booty assigned to them – see surah Al Anfal Ayah : 41). Some learned scholars like Al – and A hmad joined the Banu Al – Muttalib bin Abdu Manaf together with the Banu Hashim among those for whom the charity is prohibited, and that is because of the 1/ 5 th share they have with them from Al – Khums, and that is due to the Hadith narrated by Al Bukhari in his Sahih (3140)
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8 C ourt e ous and W ell – A cquainted with all things 1 Th ese two Ayât (the Quranic verses) certainly confirm their inclusion, because the context of the Ayât before and after them is addressed to his wives , and that do es not contradict what Muslim has recorded in his Sahih (2424) reporting from Aisha ( Radi Allâh u An Allâh appeared one morning wearing a striped garment made of black wool. Al – Hassan bin Ali came and h e put him inside (the garment): the n came Al – Hussein and entered with him; Fatima came too and h e again enclosed her in the garment. Ali also appeared and h e included him in the garment, and quoted the Ayah : Allâh wishes only to remove Ar – Rijs (evil deeds and sins) from you, O members of the family (of the Prophet ) and to purify you with a thorough purification . . This Ayah indicates their inclusion since it has been addressed to them, and the inclusion of Ali , Fatima, 1 Surah Al – Ahzab, Ayaats: 33 – 34.
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9 Al – Hassan and Al – Hussein in this Ayah has been confirmed by the Sunnah in this Hadith . The specification of these four people by the Prophet does not indicate the restriction of h is family on them alone besides other relatives; however it sh ows that, these are his closest relatives. T he manner in which this Ayah confirms the inclusion of his wives in his family, and the manner in which the previous Hadith of Aisha confirms the inclusion of Ali , Fatima, Al – Hassan and Al – Hussein , are similar to the manner that this statement of Allâh , The Almighty: Verily the mosque whose foundation was laid from the first day on piety 1 indicates that the mosque referred to is the mosque of Qubah, while the Sunnah has confirmed in the Hadith rec orded by Muslim in his Sahih (1398) that the mosque whose foundation was laid in piety from its very first day is the mosque of the Prophet . This similarity has been explained by Shaikhul – Islam Ibn Taimiyah (Rahimahullah) in his message: The Virtue of the Family of the Prophet and their rights. 1 Al – Taubah, Ayah: 108.
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10 And wives are included in the term Al – Aal (The family) because of the statement of the Prophet that says: Muhammad nor for his can be confirmed from the fact tha t they use to narration of Ibn Abi Shaibah in his compilation (Vol. 3, page: 214) with an authentic Isnad (chain of narration) on the authority of Ibn Abi Mulaikat , t hat K halid bin Sa family of Muhammad : charity is not And among the things that Ibn Al – Qayim stated in his book Afhaam (page s : 331 – 333) in support for those who included his wives in his household is this wives are included in the family, especially the wives of the Prophet in comparison with his relatives, because their connection with the Prophet is not cut off; they are forbidden to others during his lifetime and
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11 after his death and they are his wives in this world and in the hereafter. Therefore, their connection with the Prophet is like the family link, and the Prophet has mentioned them among those to be prayed upon (in the salah Al Ibrahimiya h ). Because of this, the correct statement is that of Imam Ahmad (Rahimahullah) which says : them (i.e. the wives of the Prophet ) because it is the dirts of the people, and Allâh the G lorious has preserved that great personality and his family from all dirts of And for Allâh can his wives be included in his statement Allâh ! Make the provision of the fam his statement at the moment of sacrifice: Allâh ! This is for Muhammad and for the statement of Aisha ( Radi Allâh u An family of the Messenger of Allâh has never eaten wheat b read to their Allâh ! Send Your Salah (Grace and Honor) on Muhammad and on the
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