Understanding the Status and Virtue of Ahl al-Bayt in Islam
Ahl al-Bayt and Their Status and Position
The most honorable and esteemed family in the universe, the family of the leader of mankind and the Imam of the Prophets, is known as Ahl al-Bayt. Being from this lineage and family is the greatest honor and privilege in the world. This is why many Arabs and non-Arabs claim to be Sayyids, Hashimis, and Sadaat without any proof, to attain this honor and respect. However, there is more than just seeking honor in the name of Ahl al-Bayt; there are also tragic issues faced by the Muslim community, including discord, disputes, slander, excommunication, and the destructive effects of these problems. In this article, I have tried to highlight the status and position of Ahl al-Bayt briefly, with the intention that people will come to know and respect Ahl al-Bayt and avoid the extremes of Nasb and Rafd.
Nasb refers to causing harm to Ahl al-Bayt, slandering them, and showing disrespect towards them, while Rafd refers to excessive exaggeration in the love of Ahl al-Bayt, leading to the cursing and disrespect of other members of Ahl al-Bayt and many companions of the Prophet ﷺ.
Who are Ahl al-Bayt?
Let us first understand who Ahl al-Bayt are, as the majority of people are not well-informed about them. The term Ahl al-Bayt means the members of the household, referring to the Prophet ﷺ’s family members upon whom charity (sadaqah) is prohibited. This includes his daughters (Zainab, Ruqayyah, Umm Kulthum, and Fatimah), his grandsons and granddaughters, his uncles (Hamzah and Abbas), his aunt (Safiyyah), his wives (Khadijah, Aisha, Sawdah, Hafsa, Umm Salmah, Zaynab bint Khuzayma, Juwayriyyah, Safiyyah, Umm Habiba, Maymunah, and Zaynab bint Jahsh), and all the Muslim men and women of Banu Hashim.
The daughters of the Prophet ﷺ are undoubtedly part of Ahl al-Bayt, and there is no need for further proof. However, I will particularly mention special evidence for the inclusion of the uncles. The Prophet’s uncle, Harith’s son Rabi’ah and Rabi’ah’s son Abd al-Muttalib, who was a companion and narrated a hadith, came to the Prophet ﷺ and asked to be appointed as workers for the charity so they could prepare for marriage. The Prophet ﷺ replied:
إِنَّ الصَّدَقَةَ لا تَنْبَغِي لِآلِ مُحَمَّدٍ إِنَّمَا هي أَوْسَاخُ النَّاسِ
(Sahih Muslim: 1072)
Translation: “Charity is not permissible for the family of Muhammad, for it is the filth of the people.”
In Sahih Bukhari, it is mentioned that from the spoils of Khaybar, the Prophet ﷺ gave to Banu Hashim and Banu Muttalib, but not to other Quraysh. When Jubair ibn Mut’im and Uthman ibn Affan complained that the Prophet ﷺ had given to Banu Muttalib but had overlooked them, despite their similar degree of kinship, the Prophet ﷺ responded:
إِنَّمَا بَنُو المُطَّلِبِ وَبَنُو هَاشِمٍ شَيْءٌ وَاحِدٌ
(Sahih al-Bukhari: 3140)
Translation: “Banu Muttalib and Banu Hashim are one and the same.”
Banu Hashim, Banu Muttalib, Banu Shams, and Banu Nofal were four brothers, but the Prophet ﷺ gave the share of Khums only to Banu Hashim and Banu Muttalib, considering them as one. This is why some scholars have concluded that Banu Muttalib, along with Banu Hashim, are part of Ahl al-Bayt.
In Sahih Muslim, there is a narration used by some Shia groups to falsely claim that the wives of the Prophet ﷺ are not included in Ahl al-Bayt. The narration states:
فَقُلْنَا: مَنْ أَهْلُ بَيْتِهِ؟ نِسَاؤُهُ؟ قَالَ: لَا
(Muslim: 2408)
Translation: “We asked: ‘Who are his household? His wives?’ He said, ‘No.’”
However, the proper translation and meaning of this is that when asked about the household of the Prophet ﷺ, he clarified that it was not just his wives. In fact, other members were also included in Ahl al-Bayt. Another narration in Sahih Muslim shows that the wives are indeed part of Ahl al-Bayt:
فَقَالَ لَهُ حُصَيْنٌ: وَمَنْ أَهْلُ بَيْتِهِ؟ يَا زَيْدُ أَلَيْسَ نِسَاؤُهُ مِنْ أَهْلِ بَيْتِهِ؟ قَالَ: نِسَاؤُهُ مِنْ أَهْلِ بَيْتِهِ
(Sahih Muslim: 2408)
Translation: “Hussain said: ‘Who are his household? O Zayd, are not his wives from his household?’ Zayd replied: ‘Yes, his wives are from his household.’”
Additionally, a narration in Sahih Muslim mentions that only four people are considered Ahl al-Bayt—Ali, Fatimah, Hasan, and Husayn—because they are mentioned specifically in a hadith where the Prophet ﷺ covers them with a garment, saying:
إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
(Al-Ahzab: 33)
Translation: “Indeed, Allah wishes to remove all impurity from you, O people of the household, and to purify you with a thorough purification.”
This verse clearly emphasizes the purity, high status, and elevated rank of Ahl al-Bayt, particularly the wives of the Prophet ﷺ. Furthermore, the Prophet ﷺ said:
إِنَّ اللَّهَ اصْطَفَى كِنانَةَ مِن وَلَدِ إِسْمَاعِيلَ وَاصْطَفَى قُرَيْشًا مِن كِنانَةَ وَاصْطَفَى مِن قُرَيْشٍ بَنِي هَاشِمٍ وَاصْطَفَانِي مِن بَنِي هَاشِمٍ
(Sahih Muslim: 2276)
Translation: “Allah has chosen Kinana from the children of Isma’il, He has chosen Quraysh from Kinana, He has chosen Banu Hashim from Quraysh, and He has chosen me from Banu Hashim.”
At the event of Ghadir Khumm, after urging the Muslims to hold on to the Book of Allah, the Prophet ﷺ said three times with great emphasis:
أُذَكِّرُكُمُ اللَّهَ في أَهْلِ بَيْتِي، أُذَكِّرُكُمُ اللَّهَ في أَهْلِ بَيْتِي، أُذَكِّرُكُمُ اللَّهَ في أَهْلِ بَيْتي
(Sahih Muslim: 2408)
Translation: “I remind you of Allah regarding my household, I remind you of Allah regarding my household, I remind you of Allah regarding my household.”
In Sahih Muslim, it is narrated from Saad bin Waqas: “When this verse was revealed, {فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ} (Say, ‘Come, let us call our sons and your sons’) (i.e., the verse of Mubahila), the Messenger of Allah (peace be upon him) called Ali, Fatimah, Hasan, and Husayn, and then said: ‘O Allah, these are my family.'” (Sahih Muslim: 2404)
The translation: “And when this verse was revealed, ‘Say, “Come, let us call our sons and your sons”‘ (the verse of Mubahila), the Prophet (peace be upon him) called Ali, Fatimah, Hasan, and Husayn, then said: ‘O Allah, these are my family.'”
The Prophet (peace be upon him) also said: “Every relation and lineage will be cut off on the Day of Judgment except my relation and lineage.” (Silsilat al-Sahihah: 2036)
The translation: “On the Day of Judgment, every connection and lineage will be cut off, but my connection and lineage will remain.”
This concept is also reflected in the Qur’an, where Allah says: {فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ} (Surah Al-Mu’minun: 101)
The translation: “Then when the Trumpet is blown, there will be no kinship among them that day, nor will they ask about one another.”
The great virtues of the Ahl al-Bayt are evident. These are just a few of the virtues related to the Ahl al-Bayt. If the virtues of each member of the Prophet’s family were to be elaborated upon, many books would be written. Scholars have articulated these virtues in various ways. The hadith compilers have dedicated separate chapters to their names, and biographers have composed independent books.
Nevertheless, the Ahl al-Bayt are the purest beings on Earth. Honoring, respecting, and loving them is an integral part of a Muslim’s faith. Anyone who holds enmity towards any member of the Ahl al-Bayt is considered a hypocrite and a Nasibi.
Ali (may Allah be pleased with him) said: “By Him who split the seed and created the soul, the Messenger of Allah (peace be upon him) made a pact with me that no one would love me except a believer, and no one would hate me except a hypocrite.” (Sahih Muslim: 78)
The translation: “I swear by Him who split the seed and created the soul, the Prophet (peace be upon him) made a covenant with me that no one will love me except a believer, and no one will hate me except a hypocrite.”
The purpose of writing this article is to help people recognize the Ahl al-Bayt and understand who belongs to it. Then, we should honor them in the same way as we are guided in the Qur’an and Hadith. We should neither insult them as the Nawasib and Khawarij do, nor exaggerate as the Shia and Rafidi do. After the Prophet (peace be upon him), the most virtuous individuals in the Muslim Ummah are Abu Bakr, then Umar, and then Uthman, as narrated by Abdullah bin Umar:
“We used to say, while the Messenger of Allah (peace be upon him) was alive, that the best of the Ummah after him were Abu Bakr, then Umar, then Uthman.” (Sunan Abi Dawood: 4628)
The translation: “We used to say, while the Messenger of Allah (peace be upon him) was alive, that the best of the Ummah after him were Abu Bakr, then Umar, then Uthman.”
This belief was held not only by the general companions, but also by Ali (may Allah be pleased with him). For example, it is narrated by Muhammad bin Hanafiyyah, the son of Ali (may Allah be pleased with him), that he asked his father: “Who is the best person after the Messenger of Allah (peace be upon him)?” He replied: “Abu Bakr.” I said, “Then who?” He replied: “Then Umar.” I feared that I might say, “Then Uthman,” so I said, “Then you, O father!” He said, “I am just a man from among the Muslims.” (Sunan Abi Dawood: 4629)
The translation: “Who is the best after the Messenger of Allah (peace be upon him)?” He said, “Abu Bakr.” I asked, “Then who?” He said, “Then Umar.” I feared that I would say, “Then Uthman,” so I said, “Then you, O father!” He replied, “I am just a man among the Muslims.”
The Shia do not hold this view. They place Ali (may Allah be pleased with him) first and speak ill of the three Caliphs, Abu Bakr, Umar, and Uthman. Their animosity is so strong that they do not even name their children after them and only recognize Ali, Fatimah, Hasan, and Husayn as Ahl al-Bayt.
Look at the love of Ameer al-Mu’minin Abu Bakr Siddiq (may Allah be pleased with him) for the Ahl al-Bayt: “By Him in Whose hand is my soul, the kinship of the Messenger of Allah (peace be upon him) is dearer to me than my own kinship.” (Sahih al-Bukhari: 4240)
The translation: “By Him in Whose hand is my soul, the kinship of the Messenger of Allah (peace be upon him) is dearer to me than my own kinship.”
Umar al-Faruq (may Allah be pleased with him), in his supplication to Allah, said: “O Allah, we used to ask You for rain through our Prophet (peace be upon him), and You would send us rain. Now, we ask You through the uncle of our Prophet (may Allah be pleased with him), so send us rain.” (Sahih al-Bukhari: 3710)
The translation: “O Allah, we used to ask You for rain through our Prophet (peace be upon him), and You would send us rain. Now, we ask You through the uncle of our Prophet (peace be upon him), so send us rain.”
And look at the situation of Uthman (may Allah be pleased with him). When he was besieged in his home, Hasan (may Allah be pleased with him) was present to defend him and wanted to fight. But Uthman (may Allah be pleased with him) sent him away, invoking the name of Allah so that no harm would come to him or Ali (may Allah be pleased with him). (Al-Bidaya wa’l-Nihaya 11/193)
Without a doubt, these companions loved the Ahl al-Bayt, and the Ahl al-Bayt also loved them. Among the sons of Ali (may Allah be pleased with him), apart from Hasan and Husayn, there are also Abu Bakr, Umar, and Uthman. Even among the children of Hasan and Husayn, there were Abu Bakr and Umar. In fact, in the Battle of Karbala, along with Husayn, the sons of Ali who died included Abu Bakr and Uthman, while the sons of Hasan, too, had Abu Bakr and Umar among them.
Leaving the Shia aside, there is a segment of Muslims who exaggerate in their love for Ali and Husayn and call other Muslims, especially Ahl al-Hadith, “enemies of Ahl al-Bayt” and “Nasibi.” The Ahl al-Hadith community follows the Salafi methodology; they neither exaggerate nor insult the Ahl al-Bayt, saints, righteous individuals, or the Imams. This community gives them the same status that Allah and His Messenger have granted.
The position of Ali (may Allah be pleased with him) is after Abu Bakr, Umar, and Uthman, and the Ahl al-Hadith give him that rank. They regard him as a human being, just like any other, unlike the exaggerators who make Ali a “rescuer” and elevate him to the level of divinity, which is outright shirk. Such a belief leads to disbelief.
There are numerous authentic narrations that highlight the virtues of Ali (may Allah be pleased with him), but exaggerators, especially the Rafidis, have fabricated numerous false narrations about him—falsehoods that have not been fabricated about any other companion. Therefore, whenever we come across any narration about the virtues of Ali, we must verify its authenticity, ensuring that it is either authentic or weak.
The Prophet (peace be upon him) said about Fatimah, Hasan, and Husayn to Hudhayfah (may Allah be pleased with him):
“This is an angel who had never descended to the earth before this night. He sought permission from his Lord to give me greetings and to inform me that Fatimah is the leader of the women of Paradise, and that Hasan and Husayn are the leaders of the youth of Paradise.” (Sunan al-Tirmidhi: 3781)
The translation: “This is an angel who had never descended to the earth before this night. He sought permission from his Lord to give me greetings and to inform me that Fatimah is the leader of the women of Paradise, and that Hasan and Husayn are the leaders of the youth of Paradise.”
Indeed, like their mother, both of her sons are the leaders of the inhabitants of Paradise. This is a great virtue. Furthermore, we must also remember that the Prophet (peace be upon him) encouraged Muslims to love Ali (may Allah be pleased with him), Fatimah (may Allah be pleased with her), Hasan (may Allah be pleased with him), and Husayn (may Allah be pleased with him). The hadith about loving Ali has already been mentioned. Regarding Fatimah, the Prophet (peace be upon him) said: “Fatimah is a part of me; what hurts her, hurts me, and what harms her, harms me.” (Sunan al-Tirmidhi: 3869)
The translation: “Fatimah is a part of me; what hurts her, hurts me, and what harms her, harms me.”
Usama bin Zayd (may Allah be pleased with him) said: “One night, I came to the Messenger of Allah (peace be upon him) for a need. He came out, wrapped in something I could not recognize. When I finished my task, I asked him what he was carrying. He unwrapped it and it was Hasan and Husayn (may Allah be pleased with them), clinging to his side. Then he said: ‘These are my sons and the sons of my daughter. O Allah! I love them, so love them, and love those who love them.'” (Sunan al-Tirmidhi: 3769)
The translation: “These are my sons and the sons of my daughter. O Allah! I love them, so love them, and love those who love them.”
We must love these four (Ali, Fatimah, Hasan, Husayn) and in the same way, show love for other members of the Ahl al-Bayt. This is the true faith. It is not about expressing love for them while harboring ill feelings towards others from the family of the Prophet (peace be upon him), such as the other daughters of the Prophet, the Mothers of the Believers, and other members of the Banu Hashim and Banu Muttalib. This should not happen. Today, however, it is seen that the Rafidis curse Umm al-Mu’minin Aisha (may Allah be pleased with her), insult the other daughters of the Prophet, and curse Abu Bakr, Umar, Uthman, and Amir Muawiya (may Allah be pleased with them all). Many Muslims, influenced by this, also target the companions under the guise of defending Ahl al-Bayt.
Loving the companions is a sign of faith, and those who curse them are deserving of Allah’s curse. Anas bin Malik (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: “Loving the Ansar is a sign of faith, and hating the Ansar is a sign of hypocrisy.” (Sahih al-Bukhari: 17)
The translation: “Loving the Ansar is a sign of faith, and hating the Ansar is a sign of hypocrisy.”
Abu Sa’id al-Khudri (may Allah be pleased with him) said that the Messenger of Allah (peace be upon him) said: “Do not insult my companions. By Him in Whose hand is my soul, if any of you spent the equivalent of Uhud in gold, it would not equal a single mud or half a mud of what one of them spent.” (Sunan Abi Dawood: 4658)
The translation: “Do not insult my companions. By Him in Whose hand is my soul, if any of you spent the equivalent of Uhud in gold, it would not equal a single mud or half a mud of what one of them spent.”
The Prophet (peace be upon him) also said: “Allah’s curse be upon the one who curses my companions.” (Sahih al-Jami: 5111)
The translation: “Allah’s curse be upon the one who curses my companions.”
Karbala is a tragic event. Certainly, those who killed Husayn (may Allah be pleased with him) are deserving of Allah’s curse. However, it is not permissible to curse any Muslim without proof, nor is it right to single out anyone for cursing just because they were involved in the killing of Husayn without clear evidence. We can curse the killers and the oppressors, but it is wrong to specifically curse individuals without proof.
Lastly, many Muslims today falsely claim to be Hashemites and members of the Ahl al-Bayt. They should take a lesson from the Prophet’s (peace be upon him) statement: Abu Dharr (may Allah be pleased with him) narrated that he heard the Prophet (peace be upon him) say: “Whoever claims a lineage that does not belong to him, let him take his seat in Hell.” (Sahih al-Bukhari: 3508)
The translation: “Whoever claims a lineage that does not belong to him, let him take his seat in Hell.”
By: Maqbool Ahmad Salafi
Da’ee at Islamic Dawah Center, Taif (Saudi Arabia)