Muslim narrated in his Sahih (2276) that Wathilat bin Al-Asq’a said: I heard the Messenger of Allâh saying: “Verily, Allâh selected Kinanah from among the children of Ismael, and selected Quraish from Kinanah and selected from Quraish Banu Hashim and selected me from Banu Hashim”.
Muslim narrated in his Sahih (2424) that Aisha (RadiAllâhu Anhaa) said: “The Prophet of Allâh appeared one morning wearing a striped garment made of black wool. Al-Hassan bin Ali came and he put him inside (the garment): then came AlHussein and entered with him; Fatima came too and He again enclosed her in the garment. Ali also appeared and He 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) ¹.
Muslim narrated (2404) from Sa’ad bin Abi Waqas that: “When this Ayah Say, (O Muhammad), Come, let us call our sons and your sons 2 was revealed, the Messenger of Allah called Ali, Fatima, Hassan and Hussein and said: ‘O Allâh, these are the people of my household”.
– Muslim narrated in his Sahih (2408) with his Isnad from Yazid bin Hayyan that he said: “I took off together with Hussein bin Sabrah and Omar bin Muslim to Zaid bin Arqam, and when we sat unto him, Hussein said: ‘O Zaid, you have met abundance of goodness, you saw the Messenger of Allâh , and listened to his Hadith, you fought battles with him and prayed behind him, you have met abundance of goodness, narrate to us what you have heard from the Messenger of Allâh’. He said: ‘O the son
¹ Surah Al-Ahzab Ayah: 33. 2 Surah Al-Imran Ayah: 61. of my brother! I am now old and I have forgotten some of what I was learning from the Messenger of Allâh, accept what I narrate to you, and do not bother me for what I do not narrate’. He then said: ‘one day, the Messenger of Allâh stood among us delivering a sermon at a river called Khum, between Makka and Medina. He praised Allâh, He advised and reminded (us) and then said: ‘O you people! Verily I am a human being, very soon the Messenger of my Lord will come and I will answer unto him (i.e. his death) and I am leaving with you two significant things: the first one is the Book of Allâh, in it is the guidance and light. Hold firm to the Book of Allâh and be steadfast with it’. He urged them to work with the Book of Allâh and aroused their interest in it. He then said: ‘And the people of my household. I am reminding you (to fear) Allâh and be kind to the people of my household. I am reminding you (to fear) Allâh and be kind to the people of my household. I am reminding you (to fear) Allâh and be kind to the people of my household’. Hussein said to him: ‘O Zaid, who are the people of his household? Aren’t
his wives amongst the members of his household’? He said: ‘His wives are amongst the members of his household but the members of his household are those upon whom the charity is forbidden after him’. He said: ‘who are they’? He said: ‘they are the family of Ali, the family of Aqeel, the family of Ja’afar and the family of Abbas’. He asked whether charity is forbidden to all of these. And the answer was: yes”.
In another version: “We said: Who are the people of his household? Are they his wives? He said: no, and I swear by Allâh! Surely a woman stays with a man for a given period of time, then he would divorce her, and she will return to her father and her people. His household is his descendants and blood relatives upon whom the charity is forbidden after him.
And here I draw your attention to some matters:
Firstly: The mentioning of Ali, Fatima and their children in the previous Hadith of the garment and the Hadith of invocation does
not indicate the restriction of his household on them alone. But instead it shows that they are amongst his closest household, and that they are the first to enter into the term “household” and this has been clarified before.
Secondly: The mentioning by Zaid of the family of Aqeel, the family of Ali, the family of Ja’afar and the family of Abbas does not indicate that they are the only ones upon whom the charity is forbidden, it is however forbidden upon every Muslim male and female from among the descendant of Abdul Muttalib and the Hadith of Abdul Muttalib bin Rabee’ah bin Al-Harith bin Abdul Muttalib in Sahih Muslim in which the children of Rabee’ah bin Al-Harith bin Abdul Muttalib are included, has been mentioned.
Thirdly: Inference has been made from the Book (Qur’an) and the Sunnah to confirm that the wives of the Prophet are members of his household and they are among those upon whom the charity is forbidden. As for that which is in the
previous statement of Zaid, about their inclusion in the family in the first version of his statement, and their exclusion in the second, it is the first version that is considered, and the proof he mentioned for their exclusion is however applicable to all wives, save the wives of the Messenger.
As for his wives (RadiAllâhu Anhun) their connection with him is similar to that of a kinship, because this connection is not interrupted, and they are his wives in this world and in the Hereafter, as clarified before.
Fourthly: The people of Sunnah and Jamma’t are the happiest people in executing the will of the Prophet in this Hadith regarding the members of his household. This is because they love them, and they put them in their status, which they deserve with justice and fairness. As for others besides them, Ibn Taimiyah said in Majmu’u Al-Fatawa (Vol. 4 p. 419): “The farthest people in executing this will are the Rafida (the Shiites) because they make enmity with Abbas and his children; in fact, they even make enmity with the majority of
members of the household and they help the disbelievers against them”.
And the Hadith: “Every connection and kinship is cut off on the Day of judgment except my connection and kinship”. This Hadith is mentioned by Sheik Al Albani in Silsilatus Sahihah (2036) and attributed to Ibn Abbas, Omar, Ibn Omar, and AlMiswar bin Makhramah. He mentioned those who narrated the Hadith from them, and said: ‘this Hadith in considering all its routes is Sahih (i.e. authentic) and Allâh knows best”. –
And in some of its routes, it is stated that it is this Hadith that made Omar express interest in marrying Ummu Kulthum the daughter of Ali from Fatima, may Allâh be pleased with them all.
– And Imam Ahmad narrated in his Musnad holding from Abdul Razaq that Ma’amar, reported from Ibn Tawoos that Abubakr bin Muhammad bin Amr bin Hazm heard from a man from among the Sahabah that the Prophet used to say: “O Allâh, send Your Salah (Grace and Honor) on Muhammad
and His household and on His wives and descent, as You sent Your Salah (Grace and Honor) on the family of Ibrahim. You are surely The Worthy of all praise and full of glory. And send Your blessings on Muhammad and his household and on his wives and children as You sent Your blessings on the family of Ibrahim. You are indeed worthy of all praise and full of glory”.
Ibn Tawoos said: “my father used to say something like that”.
“And the men of the Isnad besides the Sahabah are among the men whose Hadiths have been reported by Al Bukhari, Muslim and the owners of the four Sunan (Abu Dawood, An-Nasa’e, At-Tirmidhi and Ibn Majah)”
Al Albani said in The Description of the Prayer of the Prophet: “narrated by Ahmad and At-Tahawi with an authentic Isnad”.
As for the mentioning of prayer on the wives and children, that is also confirmed in As-Sahihain in the Hadith narrated by Abi Humaid Al-Sa’edi but that does not indicate the restriction of the household on
the wives and descent alone, but instead it confirms their inclusion, and the joining of the wives and descent to his household in the previous Hadith is like joining the special to the general.
Ibn Qayim said after having quoted a Hadith that combines the household and the wives and descendants together -and there is a problem in its Isnad-: “He combined the wives and children and the family together; he specified them but to show that they are really suitable to be included in the family and they are not out of it. In fact they are more entitled to be included into it. This and what is similar to it is like joining the special to the general and vice-versa, with the aim of notifying its dignity, and specializing it among others since it is more entitled among others to be included” (Jala’ul Afham page: 338)
The Prophet said: “Verily, the charity is not licit to the family of Muhammad: it is indeed the dirts of the people”, reported by Muslim in his Sahih from the Hadith of
Abdul Muttalib bin Rabee’ah (1072), and it has been mentioned before.
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 