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"Ahl" is a accusative masculine noun. In Arabic, it covers several meanings. It begins with Husband and wife. And if they have children, they become part of the "Ahl."

"Bayt" is genitive masculine noun and in Arabic it means lodging, household, family, or a place of dwelling.

In the Quran Surah Hud 11:73, the Angels called Abraham and his wife "Ahlul Bayt."

In Surah al-Ahzab 33:33 Allah says the same.

So, there's no doubt, according to the Quran and the Arabic language; the husband, his wives, and his children are "Ahlul Bayt."

However, I was surprised to read that both Shi'as and Sunnis extend the label "Ahlul Bayt" to others also.

Who do Shi'as consider to be from Ahlul Bayt and why?

If posting any hadith, please provide why do you consider the hadith authentic.

Thanks.

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Who are the members of the Ahlul-Bayt?

Initially it ought to be clear that the term ‘’Ahlul-Bayt’’ is a Qur'anic, Hadith (tradition), and theological expression meaning the family of the Islam Prophet(s). Of course The term "Ahl" lexically means closeness and love, and the meaning of "Bayt" is place for living.

The names of Ahlul-Bayt members?

The Prophet of Islam’s (s) Ahlul-Bayt are the same as the people of the cloak: Prophet Mohammad (s), ‘Alī, Fātimah, Hassan and Hussayn (a). The evidence for this is numerous traditions narrated by Shia and Sunni scholars. These traditions are available in more than seventy well-known Sunni and Shia sources. Secondly, the meaning of ‘’Ahlul-Bayt’’ (Shia view) is considered as the viewpoint of Quran and actually perspectives and opinions of Quran and shia are not different from each other.

But to prove the truth and likewise to see the viewpoint of Shia, please read the following traditions:

It has mentioned to many traditions regarding the opinions and circumstances of the revelation of Ahlul-Bayt and this verse and the meaning of this verse.

Briefly, these traditions can be divided into the following categories:

. 1. Traditions that clearly state the methods and circumstances of the exposure of this verse and the meaning of the verse – the meaning of the Ahlul-Bayt –that are the five people of the cloak.1

. 2.Those Traditions that support the kisā’ tradition:those kinds of traditions which related by Abū amrā’, Anas bin Mālik, Ibn ‘Abbās and Abū Sa‘īd Khadrī, Abū al-H Barazah which were related after the kisā’ event and after the revelation of this verse. Prophet Muhammad for 1 month, 40 days, six months, or nine months at the time of the morning prayer or at the times of the five daily prayers would move to the door of ‘Alī and Fātimah’s (a) house and mention: “Peace be upon you, Ahlul-Bayt, and the mercies and blessings of Allah…” (السلام علیکم اهل البیت و رحمة الله و برکاته، الصلاة یرحمکم الله) He would then recite the verse of purity.[2]

In Sharh Ihqaq Al-haq[3]

after collecting 70 famous Sunni sources in this regard it is mentioned that Shia sources are even more than this.[4]

So this matter is for certain from the viewpoint of traditions that the people meant in the verse 33:33 are the Prophet, ‘Alī, Fātimah, hussayn (a).and Hassan, On the other hand, this expression Ahlul-Bayt in traditions ussayn has been used for the rest of the Imāms from Imām ‘Alī bin al-H (Imām Sajjād) to the Imām of the age (aj). Abū Sa‘īd Khadrī narrated from the prophet of Islam (pbuh): “I will leave with you two weighty things: one of them is, the book of God which is a rope lowered from the skies to the Earth, and actually the other one is my progeny and Ahlul-Bayt. These two things won’t be separated from each other till the Day of Resurrection.”[5]

And the last item, a narration from Abū Ghafārī : the Prophet of Islam (s) said: “The likeness of my Ahlul-Bayt is like that of Noah’s ark. Whoever jumps aboard will be rescued and whoever does not is drowned.”[6]


1 Tabarī, Jāmi‘ al-Bayān fī Tafsīr al-Quranabī,, v.22, p.6-7; Qurt kām al-Quran Al-Jāma‘ li-Ahākim, v.14, p.183; H Al-Mustadrak, v.2, p.416, tradition 3146; Bukhārī, Al-Tārīkh, v.2, p.69-70; Tirmidhī, Sunan, v.5, p.663

[2] Tabarī, Jāmi‘ al-Bayān fī Tafsīr al-Quran, v.22, p.5-6; Bukhārī, Al-Kunyaanbal,Ahmad bin Hanbal, p.25-26; Musnadaskānī, v.4, p.259; H Shawāhid al-Tanzīlī, v.2, p.11-15; Sīūt Dar al-Manthūr, v.6, p.606-607

[3] Mar‘ashī, Ihqaq al-Haqq Ih Sharh, v.2, p.502-547 and v.9, p.91-92

[4] The book Shinākh Nāmah Ahlul-Bayt by ‘Alī Rafī‘ī ‘Alāmrūdashtī, pages 301-308, was used in this article and for more information one can refer to it.

[5] Sahih Tirmidhī, v.5, p.663 the chapter on the Prophet’s Ahlul-Bayt, tradition: 3788

[6] Hākim, Al-Mustadrak, v. 4, p.150; Dhahabī, Mīzān al-I‘tidāl, v.1, p.22


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