The endless nobility of the prophets family (ahl al bayt) by sheikh yusuf ibn ismail al-nabahani translation by arfan shah al-bukhari

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Translated by
Arfan Shah Al-Bukhari
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of the Prophet s Family
(Ahl Al-Bayt)
SheikhYusuf Ibn Ismail
Al-Nabahani

The Endless Nobility
of the Prophet s Family
(Ahl Al-Bayt)
by
SheikhYusuf Ibn Ismail
Al-Nabahani
Translation by
Arfan Shah Al-Bukhari
ISLAMIC INFORMATION SOCIETY

Copyright © Islamic Information Society 2013
Dedicated to the family of the Prophet
mayAllah bestowpeace and blessings upon them
M n^, reserved with the exception of ‘fair use' which is
defined as: <t> reproduction of a few pages or less for non-profit
educational purposes; ® scholarly review, reference or citation
Thereafter no part of this publication may be reproduced,
stored in a retrieval system, or transmitted in any form or by
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otherwise, without prior permission from the copyright owner.
ISBN 978-1-907888-04-5
Visit www.isinsoc.org for other works of the translator
Typeset by T J Bowes.

Contents
translator’s introduction 9
BIOGRAPHY OF SHEIKH YUSUF AL-NABAHANI 11
GENERAL INTRODUCTION 13
1 Islamic Principle 25
2 First Objective 32
3 Hadith so
4 The Proof 71
5 Security for the Nation 82
6 The Second Purpose 97
7 SomeVirtues of the Five People of the Cloak 131
8 Our Lady Fatimah Az-Zahra 142
9 Ali Ibn Abu Talib 156
10 Al-Hassan 164
11 Al-Hussain 174
12 TheVirtues ofAl-Hassan and Al-Hussain 185
13 The Third Purpose 191
14 TheVirtue of Quresh 208
15 Love ofArabs 213
16 Attachment and Loving the Family 222
17 The Salafwith the Family of the House 242
18 Companions’ Love Towards the Family of the House 253
19 Abu Bakr the Truthful 269
20 Umar 277
21 Uthman 284
22 Ali 288

Translator’s Introduction
In the name ofAllah, the Most Merciful, the Most Compassionate;
Lord of the Universe, all praise belongs solely to Allah, the
Majestic, the Exalted; and may prayers and peace be upon the
final Messenger, his family and his companions, and whoever
follows his path until the day ofjudgement.
We are pleased to present the greatest work about the family
ofthe house (Ahl Al-Bayt) that has ever been put to paper. Its
Arabic title is SharafAl-Muabad li Alai Muhammad (may Allah
bestow peace and blessings upon him) and its English title is The
Endless nobility ofthe Prophet’sfamily. SheikhYusufAl-Nabahani
has written a text which is unparalleled in the Arabic language
and we hope that in the English Language it will bring as much
joy as it did in the Arabic.
This text has three main sections which deal with proofs from
the Quran, the hadith, and the known practice ofrespecting the
family of the Prophet (may Allah bestow peace and blessings
upon him) that has existed throughout Islamic history. There
are also sections speaking about Imam Ali, Fatimah, Al-Hassan
and Al-Hussain, as well as the four caliphs.
We would like to think that this text is the definitive book
about respecting the family of the Prophet (may Allah bestow
peace and blessings upon him). It is not simply about respecting
them but also about understanding their rank, although
members ofthe family ofthe house should not think that they
can freely commit sins and not be punished.They are subject to
the sacred law like everyone else, and if a situation arises then
they are taken to account for it like everyone else.

IO THE ENDLESS NOBILITY OF THE PROPHET’S FAMILY
A Quranic passage with the words ‘Ahl Al-Bayt’ which is not
mentioned in this text is,
“The mercy and blessings of Allah are upon
the family of the house.”1
1 Quran: Hud 11:73.
2 This is confirmed by Al-Qurtabi,Al-Tabaram, lbn Jawzi,Abu Laith
As-Samarqandi,Al-Suyuti,Al-Badawi, lbn Kathir, and Imam R.azi in their
respective Quranic commentaries.
Having checked several Quranic commentaries2, they all
confirm that this is the house ofthe Prophet Ibrahim (upon him
peace), as this was the house in which the main two lineages
of Prophets came, namely Ishaq and Ismail (upon them both
peace). From Ishaq (upon him peace) the Prophetic lineage
continued until Isa/Jesus (upon him peace) and from Ismail the
Prophetic lineage ended with the Prophet Muhammad (peace
be upon them both). So this blessing is an indirect blessing
upon the family of the Prophet (may Allah bestow peace and
blessings upon him) in a similar way the blessing on the people
of Ibrahim reaches the ‘family ofthe house’ in our prayer.
We pray that Allah accepts this translation, forgives our
families, teachers and all Muslims. May endless and countless
blessings be showered upon the final Messenger (may Allah
bestow upon him peace and blessings), always and forever.
Biography ofSheikhYusufAl-Nabahani
SheikhYusuf Ibn Ismail Al-Nabahani’s lineage goes back to the
tribe of Nahban, who were bedouins of an age gone by in a
place called Ijzim in Palestine.3 He was born in the year 1265 AH
(1849 ce). He studied the Quran with his father Sheikh Ismail
and when he was thirteen he moved to Egypt, studying at Al-
Azhar University in 1283.There he studied the sciences of Islam
under all of the leading scholars present, eventually graduating
in 1289. He was an adherent of the Shaf’i school of Islamic law
and followed Imam Al-Ash’ari in Islamic doctrine.
He also took permissions of the sacred sciences from many
of the spiritual paths. He took the Idrissi path from Sheikh
Ismail Al-Nawab, the Rifai path from Sheikh Abdulqadir Abi
Ribah Al-Daijani Al-Yafi, the Khalwati path from Sheikh
Hassan Ridwan Al-Sadi’di, the Shadhali path from Sheikh
Muhammad Ibn Mas’ud Al-Fasi and Ali Nurruddin Al-Yashrti,
the Naqshbandi path from Ghathuddin Al-Irbali and Imadullah
Al-Hindi, and the Qadari path from Hassan Ibn Hilwah Al-Izzi,
as well as others.
He travelled to northern Arabia and the Ottoman regions,
visiting Istanbul, Mosul, Halab, Diyar Bikr, Sharzor, Baghdad,
Sammara, and Jerusalem. He was chosen to serve as a judge in
the provinces of Syria until he became the leader of the high
court in Beirut.
This book was his first book and it was written under
the backdrop of the proliferation of modernist and 'Wahhabi
3 Now Haifa in Israel.

12 THE ENDLESS NOBILITY OF THE PROPHET'S FAMILY
thought. SheikhYusuf opposed these and sought to defend the
valid practices of the Muslims. He wrote so many books that
this short biography is unable to list them all. They include
WasailAl-Wasulfi ShamailAl-Rusul,AfadalAl-Salawat ‘ala Sayyid
As-Sadatat, Mithal Naalu Al-Shanf Hujjat Allah ‘ala Al-Alameen,
Jamia’ thana ‘ala Allah, and many other works to expansive to
list here.
He died in Beirut after a lengthy sojourn in the illumined
city of Medinah in 1350/1932.
In the name ofAllah,
the Most Merciful, the Most Compassionate
The Endless Nobility of the
Prophet’s Family (Ahl Al-Bayt)
General Introduction
We praise Him for illuminating our hearts with the light of
guidance, protecting us against misguidance and allurement,
and we pray and salute Your beloved who guided creation,
disclosing through his mission the gloom of ignorance and the
suspicion of delusion, and upon his family, the elite, the pure,
and upon his pious companions by whom Allah has exasperated
disbelievers.
To commence, proofs have been narrated about loving the
family of the Prophetic household4 and treating them with
adoration, may Allah be pleased with them and benefit us by
them.Allah (the Exalted) said,
4 Known as Ahl Al-Bayt, or the family ofthe house, meaning the family
ofthe lineage of the Prophet Muhammad (may Allah bestow peace and
blessings upon him).
5 Quran: Counsel 42:33.
“Say, ‘I do not ask of you a recompense for
this, except love for my kinsfolk?”5

14 THE ENDLESS NOBILITY OF THE PROPHET'S FAMILY SHEIKH YUSUF AL-NABAHANI I 5
Imam Ahmed, Al-Tabarani, Ibn Abi Hatim6 and Al-Hakim7
report that Ibn ‘Abbas (may Allah be pleased with him) said that
when this passage was revealed they asked,
6 ‘Abdurrahman Ibn Muhammad Ibn Idris Al-Razi, known as Ibn Abi
Hatim, d. 277.
7 Abu ‘Abdullah Ibn Muhammad Ibn Abdullah Al-Hakim Al-Naysaburi,
d. 1014.A scholar ofthe Shafi school and an unrivalled hadith expert in his
time.
8 Al-Tabarani 3/48,11/444.
9 ‘Abdullah Ibn Muhammad Ibn Ja’far Ibn Hayyan Al-Asbahani, born in
the two hundred and seventy fourth year ofthe migration. A noted scholar
and Quranic commentator.
“O Messenger ofAllah, who are your kinsfolk whom it is
incumbent on us to love?” He replied, “Ali, Fatimah and
their scion. ”8
Abu l’Sheikh9 and others narrate thatAh (mayAllah be pleased
with him) said, “He was amongst the family of Muhammad
(may Allah bestow peace and blessings upon him) when the
passage was revealed and our love is not guarded except by
every believer then he recited, “Say, ‘I do not ask of you a
recompense for this, except love for my kinsfolk.’”10
AI-Bazzar and Al-Tabarani narrate that Al-Hassan (may Allah
be pleased with him) delivered a sermon, some ofwhich was,
“Whoever knows me knows me and whoever does
not know me then I am Al-Hassan Ibn Muhammad.”
Then he recited, “Follow the creed of my father
Ibrahim.”11 Then he said, “I am the son of the
bringer of glad tidings, I am the son of the warner.”
Then he said, “I am from the family of the Prophet
(may Allah bestow peace and blessings upon him),
those who Allah (Mighty and Majestic) made it
incumbent on you to love and show friendship.”Then
he said, “About which was revealed to Muhammad
(may Allah bestow peace and blessings upon him),
“Say, ‘I do not ask of you a recompense for
this, except love for my kinsfolk.’”12
In another narration,
11 Quran:Yusuf 12:37.

6 THE ENDLESS NOBILITY OF THE PROPHET’S FAMILY
SHEIKH YUSUF AL-NABAHANI
“We did not know the hypocrites except by their
revulsion for Ali.”16
13 Al-Hakim in Al-Mustadark 3/177.
14 Ibn Hibban in Sahih 15/435,Al-Hakim in Al-Mustadark 3/162.
15 Ibn ‘Addi in Al-Kamal 4/140 and Al-Tabari in Al-Riyad Al-Nadarah
1/362.
C~J' Jjtf LJiy» cLJ-l t-jlj5lJ
“Those who Allah made it incumbent to love upon all
Muslims, ‘Say,“I do not ask ofyou a recompense
for this, except love for my kinsfolk?” Loving the
family ofthe Prophet is performing good actions.”13
It is authentic that he (may Allah bestow peace and blessings
upon him) said,
jUl 41)1
It is authentic that he (may Allah bestow peace and blessings
upon him) said,
“Love Allah by what He provides ofHis bounty, love me
because ofyour lovefor Allah (Mighty and Majestic) and
love thefamily ofmy house because ofyour lovefor me.”17
Al-Bayhaqi, Abu FSheikh and Al-Daylami report that he
(may Allah bestow peace and blessings be upon him) said,
“I swear by the possessor of my soul, no one abhors the
family ofmy house exceptAllah admits them into hell. ”14
Imam Ahmed reports with a raised (marfua’) chain,
“Whoever abhors thefamily ofmy house is a hypocrite. "15
At-Tirmidhi reports that Jabir (may Allah be pleased with
him) said,
Lip yu LT L«
“A servant does not believe until I become more beloved to
him than himself my scion becomes more beloved to him
than himself until myfamily become more beloved to him
than hisfamily and until my being becomes more beloved
to him than his own being.”18
At-Tirmidhi 5/635 and Al-Tabarani in Al-Awsat 2/328.
At-Tirmidhi 5/664,Al-Hakim At-Tirmidhi in Al-Nawadir 1/149.
18 Al-Tabarani in Al-Awsat 6/59,Al-Bayhaqi in Al-Shu’ab Al-Iman 2/189,
^-baylami in Al-Firdaws 5/154.

8 THE ENDLESS NOBILITY OF THE PROPHET’S FAMILY SHEIKH YUSUF AL-NABAHANI
19
Al-Daylami reports that he (may Allah bestow peace and
blessings upon him) said,
“Inculcate your children with three characteristics: love of
your Prophet, love of his family and love of reciting the
Quran.”19
21 Ibn Majah 1/50 and Al-Hakim Al-Mustadark 4/85.
22 Al-Khateeb Al-Baghdadi in Tarikh 5/316.‘Abdulmuttalib is the
grandfather of the Messenger ofAllah (may Allah bestow peace and blessings
upon him).
J*J J*
“What is wrong with people who converse and when they
see a man ofmyfamily they stop talking? I swear by Allah
thatfaith does not enter the heart of a man until he loves
themfor the sake ofAllah and myfamilyfor my sake. ”21
It is authenticated that Al-Abbas (his uncle) complained to
the Messenger ofAllah (may Allah bestow peace and blessings
upon him) upon receiving trouble and discrimination that
(some people) had stopped talking when he arrived. He (may
Allah bestow peace and blessings upon him) became very angry
until his face became red and perspiration ran between his eyes.
He said,
J 4JJ
“I swear by the possessor of my soul,faith does not enter
the heart ofa man until he lovesfor the sake ofAllah and
his Messenger. ”20
“I swear by the possessor of my soul, you shall not enter
paradise until you believe, you shall not believe until you
lovefor the sake ofAllah and His Messenger. Do you hope
(for my intercession) and do you not hope itfor the tribe of
Abdulmuttalib?”22
In another authentic narration,
19 A1-*Ajaluni in KashfAl-Khafa 1/71.
20 At-Tirmidhi 5/652 and An-Nisa’i 5/51.

SHEIKH YUSUF AL-NABAHANI 2 I
“What is wrong with people who harm me in my lineage
and kinship ties? Anyone who harms my lineage and
kinship ties harmed me and whoever harms me has harmed
Allah.”25
“You shall not arrive to goodness until you love Allah and
myfamily,
“Not one ofyou believes until you love themfrom my love.
Do you hope to enterparadise through my intercession and
not hope itfor the tribe ‘Abdulmuttalib?”23
2425
23 Al-Tabarani in Al-Kabir 11/433 and Ibn Abi Shaybah in Al-Musanaf
6/372.
24 Al-Tabarani in Al-Awsat 7/373.
25 Ibn ‘Addi in Al-Kamal 7/262.
26 ImamAhmed andAt-Tirmidhi.
27 Imam Ahmed.
28 Al-Massur Ibn Makhzumi Al-Qureshi. He is a noted companion of the
Prophet (may Allah bestow peace and blessings upon him).
The daughter ofAbu Lahab came to Medinah and someone
said to her, “You shall not benefit from your migration. You
are the daughter of the wood of the fire.” So she mentioned
this to the Messenger of Allah (may Allah bestow peace and
blessings upon him). He became extremely angry then climbed
the pulpit and said,
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Imam Ahmed and At-Tirmidhi report that Ali (may Allah
be pleased with him) narrates that the Messenger ofAllah (may
Allah bestow peace and blessings upon him) said,
“Whoever loves me, loves these two, theirfather and mother
(meaning Hassan, Hussain, Ali and Fatima) they shall be
with me on my level on the day ofjudgement.”2627
28
Imam Ahmed 27and Al-Hakim report from Al-Massur28 (may
Allah be pleased with him) that the Messenger ofAllah (may

THE ENDLESS NOBILITY OF THE PROPHET’S FAMILY
SHEIKH YUSUF AL-NABAHANI 2 3
"Fatimah is a part ofme, it angers me what angers her and
what pleases me pleases her. The lineages shall be severed on
the day ofjudgement except my lineage and my in-laws. ”
Al-Daylami reports that Abu Sa’id (may Allah be pleased
with him) narrates that the Messenger of Allah (may Allah
bestow peace and blessings upon him) said,
Ibn ‘Asakir reports that Ali (may Allah ennoble his face) that
upon him) said,
fji utils' Idj JjU 31 dr*
“Whoever lends a hand to the people of myfamily has a
reward on the day ofjudgement.9931
"Allah has extreme anger over those who injure me by my
family. ”29
31 Ibn ‘Addi in Al-Kamil 5/243.
32 Al-Khateeb Al-Baghdadi in Tarikh 10/103. Supersede meaning his
scion which is the Ahl Al-Bayt.
Al-Khateeb reports from Uthman (may Allah be pleased
with him) that the Messenger ofAllah (may Allah bestow peace
and blessings upon him) said,
It is also narrated that he (may Allah bestow peace and
"Whoever loves that there be a delay in destiny and to
avoid what Allah has mandated shouldfollow me by my
family in an excellent manner. As he who does notfollow
themfor a moment in his life comes to me on the day of
judgement with a blackenedface. >,3°
“Whoever does a good deed to one who supersedes
‘Abdulmuttalib’ in the world then it is upon me to
recompense him when I receive him.9932
Ibn ‘Asakir reports from Ali (may Allah be pleased with him)
that the Messenger ofAllah (may Allah bestow peace and bless
ings upon him) said,
cP* Ji jbi 0
30 Al-Manawi in FiyadAl-Qadir 2/175.

“Whoever harms a hair from me has harmed me and
whoever harms me has harmed Allah.”33
Ibn ‘Addi and Al-Daylami report that Ali (may Allah be
pleased with him) narrates that the Messenger of Allah (may
“Thefirmest ofyou upon the traverse is he who has intense
lovefor thefamily ofmy house and my companions. ”34
Imam As-Shaf’i (may Allah be pleased with him) said, “O
family of the house of the Messenger ofAllah, to love you is
an obligation from Allah in the Quran descended; sufficient for
you is this great station; you are those that if they do not pray
upon you then they have no prayer.”35
May Allah bestow mercy and blessings upon our master,
our leader, Muhammad (may Allah bestow peace and blessings
upon him), his family and his companions.
CHAPTER I
Islamic Principle
The scholar, our master,Al-Nabahani said,
“Family ofTaha, O family of the best Prophet, your
grandfather was the best and you are the best, Allah
removed filth from you. O family of the Prophet,
for time immemorial, thus you are purified, your
grandfather did not want reward for the religion
except that we show kindness to his family. Blessed is
the recompense for loving them, a shield for all hearts
containing love of the companions and abhorrence
for the fire.MayAllah be pleased with you and perfect
1
Al-Manawi in FiyadAl-Qadir 6/18. Perhaps referring to the lineage
as well as they are a part oftheir grandfather (may Allah bestow peace and
blessings be upon him).
35 In the Sunni school ofImam As-Shaf’i praying upon the family of
the Prophet (may Allah bestow peace and blessings be upon him) is an
obligation.
the light in you even ifthe disbelievers protest.”
All praise is for Allah who purified the people of the family
of our Prophet (may Allah bestow peace and blessings upon
him) from all filth and gave them, from him, a great bounty.
The Exalted states,

SHEIKH YUSUF AL-NABAHANI 27
“Allah only desires to remove filth away from
you, family of the house, and purify you
completely?’36
36 Quran: the Clans 33:33.
37 This is consensus ofthe scholars ofIslam that the Messenger ofAllah
(may Allah bestow peace and blessings upon him) is the best of all creation.
See Imam Al-Sawis commentary of Imam Al-Laqqani’sJawharAl-Tawheed,
“This is consensus ofthe Muslims, Sunni’s and Mutzilites except Al-Zamkh-
shari who is opposes the consensus.” P.290.
38 As reported in a forthcoming hadith.
39 1879-80 CE.
40 It is unclear to whom he is referring, as this may have been a well-
known event at the time.
41 NawadirAl-UsulJi ahadith ar-Rasul is a text on hadith. Al-Hakim At
Prayers and blessings upon our master Muhammad (may
Allah bestow peace and blessings upon him) sent from the most
virtuous tribe and the most honourable group, and upon his
family the most honourable masters, and his companions the
leaders ofnations.
To commence, the needyYusuf Ibn Ismail Al-Nabahani, may
Allah forgive him, said, “One of the most important religious
matters and confirmed Islamic doctrine is beliefthat our master
Muhammad (may Allah bestow peace and blessings upon him)
is more superior to all of the angels and the Messengers. In
primary and subsidiary matters he is the most honourable.37
Then how can this not be parallel to lineage of his scion
according to their degree, as they are from him and to him
and the closest people to him. There is no doubt that loving
him (may Allah bestow peace and blessings upon him) is an
obligation upon every monotheist, outstanding legal expert
scholar and follower. Its increase and decease concerns the
increase or decrease offaith.Whoever calls to faith without it is
a great hypocrite and vilifier.
Part of loving him (may Allah bestow peace and blessings
upon him) is to love those linked to him by the lineage of his
forefathers and children.
As for his forefathers, their time has gone and their reports
remain. So whoever calls to love for their sake has no recourse
for it. His call is accepted, except if he has no proof which
nullifies his claim and the instruction is relied upon to Allah.
As for his scion, they are the blessing of this nation. By them
the darkness of universe is uncovered from all sadness. So it
is necessary to find, in every time, a group of them that Allah
repels tribulation by, as they are the security for the inhabitants
of the earth as the stars are security for the inhabitants of the
heavens.38 He who is in their time and calls to love them through
embellished speech but does not present proofs for his claim
for righteous actions then his claim is corrupt falsehood.Valid
adornment is to not harm them by the pen or by the tongue,
or to refer to their weaknesses by the eye or announcement.
Whoever calls to this, love acquires nothing except madness and
tribulation in his religion.
Linked to this is what occurred in our time in Istanbul in
the Islamic year one thousand, two hundred and ninety nine39
when an ignorant tribe who were immersed in hatred for the
family of Muhammad (may Allah bestow peace and blessings
be upon him)40 began to interpret their ignorance based on
what was narrated of Quranic passages, reports about the
virtue of the family of the Prophetic household and from the
mines of the message, the descended revelation, the wells of
wisdom. They took the outward understandings of the sickly
and blameworthy opinions. Despite this, they claim to be the
people who love the family of the house and they are unaware
that they are deluded by deception in all instances.
So when Allah (glorified be He) desires to clear the error He
decrees that they read the book Nawadir Al-Usul ofAl-Hakim
At-Tirmidhi41 and arrive at the commentary on the speech

ofAllah (the Exalted), “Allah only desires to remove filth
away from you, family of the house, and purify you
completely.”4243
44
Tirmidhi is the scholar who wrote various books about Islamic spirituality;
not to be confused with the hadith expect Imam Abu ‘Isa At-Tirmidhi.
42 Quran:The Clans 33:33.
43 Al-Nisa’i 5/45 and Imam Ahmed 3/17.
44 Al-Daylami in Al-Firdaws 3/311 andAl-Hakim 3676.
45 The Abdal are ranks ofmen ofAllah who are replaced when one dies.
They are known to be forty men in Syria and this information is sourced
from a hadith from Ali Ibn Abu Talib (may Allah bestow peace and blessings
be upon him).
46 The Quran.
He (may Allah bestow peace and blessings upon him) said,
3(3^ lW J 31
“I have left with you two weighty matters: the book of
Allah and thefamily ofmy house.1,43
“The stars are securityfor the residents ofthe heavens and
the people ofmy house are securityfor the residents of the
people ofthe earth.9944
Their opinions outwardly oppose those of the majority of
scholars. They claim that the noble Quranic verses are specific
for the purified wives, the mothers of the believers. Rebuked
are those commentators who have reached this opinion and
more. Stranger than this is the claim that the first hadith, on
weighty matters, means the leaders of the family of the house
or the leadingjurists.
Just as strange, or even stranger, is the accusation that the
second hadith mentioning the family of the house means the
substitutes45 and not the scion, preventing the pure group ofthis
merit. I am certain that the mercy ofAllah is apportioned by
this, certainty in the chest, to single out the authenticity oftheir
lineage to him and close the possibility ofbeing known. There
is no purpose other than verifying the truth in discharging,
concerning what they have done in independent legal opinion.
I only hope that that they will arrive to a realisation through
this rebuke. Otherwise they lose the reward of intention, as
Allah has benefited us by known leadership and lanterns of this
nation. Perhaps we can arrive to an excuse and this is from the
inscribed book.46
In any case, the action is complete and the sword ofreproach
has gone forward. So (do not) take those deserted opinions, may
Allah show them mercy, and what they spread shall become lost.
Their beliefs are rectified from the corruption ofthe boasters in
their mainstream gatherings.Their understanding is to separate
between the pure family and the people of Islam. So when they
started this blameworthy matter, the secret oftheir misguidance
became uncovered to me. The deceitfulness of their claims is
corrupt falsehood, destroyed is what they relied upon of fragile
foundations. This noble instruction is based on one of the
monumental chosen groups and success given was an internal
incentive.Their claim is evident falsehood and there is no doubt
in anyone who has smelt the fragrance of faith.
There are those who say there is no need to refute falsehood
and it only repeats the same action, which is disliked. It
is necessary to uncover innovation for the Muslims. So I
compiled this book from the works of the leading scholars and
transmitted models from the Quran, Prophetic practice and the

30 THE ENDLESS NOBILITY OF THE PROPHET’S FAMILY SHEIKH YUSUF AL-NABAHANI
reports about the virtue of his (may Allah bestow peace and
blessings upon him) family. I have not limited it to refuting the
speech of those with corrupt opinions in order for the benefit
to be comprehensive. I have named it The Endless Nobility of the
Prophet’s Family/As-SharafAl-Muhad li-alli Muhammad.
I askAllah the Greatest,Lord ofthe NobleThrone, to benefit
me and the Muslims and gather us beneath the standard of the
Master ofthe Messengers (may Allah bestow peace and blessings
upon him) in the group ofthose who love him and his purified
family.
I make a request to the people of knowledge and
understanding that they pardon me for the lack of exactness in
my speech, and to pardon the errors ofthe pen, if they stumble
across them, as rarely is anyone safe from errors of the pen. I
have arranged this book into three objectives and a conclusion.
The first objective is a discourse upon the Quranic passage,
The second objective is a discourse on their nobility, their
merits and what Allah has specified with them and not others.
The third objective is a discourse on loving and following
them, a great victory, and not following others to the pasture
ofevil.
The conclusion is an exposition of the merit of the
companions and having love for the family ofthe house, which
does not benefit unless it is intermingled with love of some of
the companions of the Messenger ofAllah (may Allah bestow
peace and blessings upon him).
completely.”47
And the hadith,
“I have left you with two weighty matters: the book of
Allah and thefamily ofmy house,”
47 Quran:The Clans 33:33. 48
Daylainiin^-Hr^3/311.

CHAPTER 2
First Objective
This book is based upon the commentary on the Quranic
completely.”49
“The people ofmy house are securityfor my nation. ”51
Allah (the Exalted) states, “Allah only desires to remove
filth away from you, family ofthe house, and purify you
completely.”
Imam Abu Ja’fir Muhammad Ibn Jarir Al-Tabari52 said in his
commentary on what Allah (the Exalted) states, “Allah wants
to remove from you evil and indecency, O family of
Muhammad, and purify you from defilement which
could remove disobedience ofAllah.” Abu Zayd said filth
here means satan.
Al-Tabari is mentioned in a chain by Sa’id Ibn Qatadah53 on,
“Allah only desires to remove filth away from you, family ofthe
house, and purify you completely.” They are the family of the
house who Allah purifies from evil and has specified mercy for.
Ibn ‘Atiyyah54 said, “Filth is a term that consists of sin,
punishment, impurity and defects, so Allah has taken all this
from the family of the house.”
Imam Al-Nawawi55 said, “That it was stated it means doubt,
punishment or sin.”
The hadith,
“I have left you with two weighty matters,”50
50 Al-Nisa*i 5/45 and Imam Ahmed 3/17.
51 Al-Daylami in Al-Firdaws 3/311.
52 AbuJa’firJarir Muhammad Al-Tabari, d. 310 AH. He was a prolific
writer who is famous for two works, TafsirAl-Tabari and Tarikh Al-Tabari, a
Quranic exegesis and a massive historical document respectively.
53 AbdAl-Haqq Ibn Ghalib Ibn Abd Al-Rahman, better known as Ibn
‘Atiyyah. Born in 481 AH or 1088 CE in Granada, Spain. A scholar offiqh
and hadith and an author ofmany works including a Quranic commentary.
54 Muhammad Ibn ‘Abdulhaqq Ibn Ghalib Ibn Atiyyah Al-Andalusi who
wrote the well known Quranic commentary Al-MuharrAl-WajizJi Tafsir
Al-KitabAl-‘Aziz,d. 546.
55 The well known scholar ofthe Shafi’i Islamic school. His most famous
work is on the forty hadiths known as the Arbaeen.

34 THE ENDLESS NOBILITY OF THE PROPHET'S FAMILY SHEIKH YUSUF AL-NABAHANI
3 5
Al-Azhari56 said, “Filth is a noun meaning all sullying of
actions and others.”
The Quranic commentators disagree about the family of the
house mentioned in this passage. A group have the opinion,
such as Abu Sa’id Al-Khudari, a group of the successors,
Muhjahid,57 Qatadah58 and others such as Imam Al-Baghawi,
Ibn Al-Khazin59 and many other commentators that it refers to
the people of the cloak.They are the Messenger ofAllah (may
Allah bestow peace and blessings upon him), Ah, Fatimah, Al-
Hassan and Al-Hussain (may Allah be pleased with them all).
A group have the opinion that it includes Ibn ‘Abbas60 and
Ikramah,61 and the pure wives ofthe Prophet (may Allah bestow
peace and blessings upon him). They have all referred to this
Quranic passage,
“O Prophet, say to your wives, ‘If you desire
the life of the world and its adornment, come
now, I will make you provision, and set you
free with kindliness.’”62
To his speech,
“Remember that which is recited in your
houses ofthe signs ofAllah and wisdom; Allah
is subtle and aware.”63
56 Unspecified.
57 Abu al-Hajjaj Mujahid Ibn ofJabayr, 21-104/105 AH or 642-722/723
CE. He was a leading commentator on the Quran belonging to the succes
sor generation, having studied with Ah Ibn AbuTalib and Ibn ‘Abbas (may
Allah be pleased with them).
58 He is also an early Quranic commentator.
59 Abu Jafar Al-Khazan was a noted Muslim astronomer who wrote a
work on the astrolabe as well as a Quranic commentary.
60 Son ofAl-Abbas,he is the cousin of the Prophet (may Allah bestow
peace and blessings upon him). He made the following supplication for him,
“O Allah, give him understanding of the religion and teach him its mean
ing.” (Imam Ahmed 1/314, Ibn Hibban and At-Tabarani).
61 Ikramah was the son ofAbu Jahl. He became a Muslim after the con
quest of Mecca and died a martyr’s death a few years later.
One abrogates the other, so how do we come to a middle
ground on these words with others? I answer this by saying it
means the people of the cloak and the speech of the Arabs has
digression and parentheses; foreign elements between sentences
with correct syntax. Like His (the Exalted) speech,
“She said, ‘Kings, when they enter a city,
disorder it and make the mighty ones of its
inhabitants abased, even so they too will do,
now I will send them a present, and see what
the envoys bring back.*”64
62 QuramThe Clans 33:28.
64 QuramThe Ant 27:34-5.

37
The speech contains dUiSj, "Even so they too
will do.” This is a parenthesis from Allah (the Exalted)
the speech ofBalqis.65
65 Balqis/Bilqis/Malik Saba was a queen during the time of the Prophet
Suleyman (upon him peace).
66 Quran:The Event 56:75-77.
The Exalted states,
"I swear by the positions of the stars, and that
is indeed a mighty oath, did you but know it,
it is surely the noble Quran.”66
Meaning there is no oath on the stars but on the Quran, and
what is between this is a parenthesis.This occurs frequently in
the Quran and in the discourse ofthe Arabs.
It is proven from various authentic reports that the Messenger
ofAllah (may Allah bestow peace and blessings upon him) came
with Ali, Fatimah, Hassan and Hussain. Then he took them
(Hassan and Hussain) by the hand until he came close to Ali
and Fatimah, made them sit before him and made Hassan and
Hussain sit on each thigh.Then he wrapped them in a garment
and recited the passage,
"0Allah these are thefamily of my house, so removefilth
from them and purify them completely. ” Umm Salamah
(may Allah be pleased with her) said, “I raised the
cloak to enter it with them; it was taken before me
so I said,“I am with you O Messenger ofAllah.” He
replied, “You arefrom the wives ofthe Prophet (mayAllah
bestow peace and blessings upon him), upon goodness. ”68
Imam Ahmed and Al-Tabarani report that Abu Sa’id Al-
Khudari (may Allah be pleased with him) narrates that the
Messenger ofAllah (may Allah bestow peace and blessings upon
him) said,
completely.”67
“This passage has been revealedfive times, once to me, with
Alt, Hassan, Hussain and Fatimah.”69
At-Tirmidhi 5/351 and An-Nisa’i 5/113.
Ibn'Addi in Al-Kamal 6/66.

37
The speech contains “Even so they too
will do.” This is a parenthesis from Allah (the Exalted) being
the speech ofBalqis.65
65 Balqis/Bilqis/Malik Saba was a queen during the time of the Prophet
Suleyman (upon him peace).
66 Quran.The Event 56:75-77.
The Exalted states,
b ^4**
dr* Jj
“I swear by the positions of the stars, and that
is indeed a mighty oath, did you but know it,
it is surely the noble Quran.”66
Meaning there is no oath on the stars but on the Quran, and
what is between this is a parenthesis.This occurs frequently in
the Quran and in the discourse ofthe Arabs.
It is proven from various authentic reports that the Messenger
ofAllah (may Allah bestow peace and blessings upon him) came
with Ali, Fatimah, Hassan and Hussain. Then he took them
(Hassan and Hussain) by the hand until he came close to Ali
and Fatimah, made them sit before him and made Hassan and
Hussain sit on each thigh.Then he wrapped them in a garment
and recited the passage,
"0 Allah these are thefamily ofmy house, so removefilth
from them and purify them completely. ” Umm Salamah
(may Allah be pleased with her) said, “I raised the
cloak to enter it with them; it was taken before me
so I said,“I am with you O Messenger ofAllah.” He
replied, “Yoh arefrom the wives ofthe Prophet (mayAllah
bestow peace and blessings upon him), upon goodness. ” 68
Imam Ahmed and Al-Tabarani report that Abu Sa’id Al-
Khudari (may Allah be pleased with him) narrates that the
him) said,
completely.”67
“This passage has been revealedfive times, once to me, with
Ali. Hassan, Hussain and Fatimah.”69
68 At-Tirmidhi 5/351 and An-Nisa’i 5/113.
® Ibn'Addi in Al-Kamal 6/66.

38 THE ENDLESS NOBILITY OF THE PROPHET S FAMILY SHEIKH YUSUF AL-NABAHANI 39
It is proven from various authentic reports that Anas (may
Allah be pleased with him) narrates that the Messenger ofAllah
(may Allah bestow peace and blessings upon him), after this
passage was revealed, would pass by the house of Fatimah when
he was leaving for the dawn prayer and say,
<__&JJ <5)1 JUjj Iclp
“(Perform) prayer, family of the house, Allah only
desires to remove filth away from you, family
ofthe house, and purify you completely.”70
70 At-Tirmidhi 5/352.
73 Kun is the feminine plural and Kum is the masculine plural
which includes women.The difference is that the feminine plural is specific
for women and here the masculine plural noun was used.
74 A noted historian and scholar who wrote a work on the merits ofAhl
Al-Bayt called Ma'rifatu Ma Yajibu li-Al al-Bayt al-Naausi min al-Haqqi 'ala
man 'Adahum as well as many other famous works (d. 845 AH).
75 A Quranic commentator.
76 ‘Abdullah Ibn Ahmed Ibn Mas’ud Al-Nasafi, d. 710. A scholar of the
Hanafi school and author ofmany works including his commentary on the
Quran Tafsir MudariakAl-Tanzil u/a Haqaiq Al-Tawail.
Abu Sa’id Al-Khudari (may Allah be pleased with him)
narrates that he (may Allah bestow peace and blessings upon
him) came for forty mornings, meaning after the sending ofthis
revelation, to the door of Fatimah and said,
According to Ibn ‘Abbas, it was seven months or, in another
narration, eight months. This is the text from him (may Allah
bestow peace and blessings upon him) on the meaning that the
family ofthe house are, in this passage, these five.
They say regarding the meaning of the purified wives
when it said, “To remove filth away from you, family
of the house, and purify you completely”72; the pronoun
mentioned is plural so rather (if that were true) it should read,
“Remove filth away from you (Kun not kum73), family
of the house, and purify you completely.” The answer to
this is the mentioned expression regarding the family and this
is mentioned as to why it said, “From you... purify you.”
(Feminine plural to masculine plural)
The majority are of the opinion is that it means the family
ofthe house and that it does not comprise other groups, by all
evidences.
Al-Maqrizi74 said, “The proof of the majority is ‘From
you...’ and ‘purify you...’ (These are masculine plural). If it
had been specific to women then it would have been ‘From
you’ and ‘purify you’ (using the feminine plural noun).”
Ibn ‘Atiyyah75 said, “It is manifest that his wives are not
excluded from this as the family of the house are his wives, his
children, their scion and their partners.”
Al-Nasafi76 said, “In it is evidence that the women of
“Peace be upon you,family of the house, and the mercy
of Allah and his blessings. Pray may Allah show you
mercy. Allah only desires to remove filth away
from you, family of the house, and purify you
completely.”71

38 THE ENDLESS NOBILITY OF THE PROPHET'S FAMILY SHEIKH YUSUF AL-NABAHANI 39
It is proven from various authentic reports that Anas (may
Allah be pleased with him) narrates that the Messenger ofAllah
(may Allah bestow peace and blessings upon him), after this
passage was revealed, would pass by the house ofFatimah when
he was leaving for the dawn prayer and say,
“(Perform) prayer, family of the house, Allah only
ofthe house, and purify you completely.”70
Abu Sa’id Al-Khudari (may Allah be pleased with him)
narrates that he (may Allah bestow peace and blessings upon
him) came for forty mornings, meaning after the sending ofthis
revelation, to the door of Fatimah and said,
According to Ibn ‘Abbas, it was seven months or, in another
narration, eight months. This is the text from him (may Allah
bestow peace and blessings upon him) on the meaning that the
family ofthe house are, in this passage, these five.
They say regarding the meaning of the purified wives
when it said, “To remove filth away from you, family
of the house, and purify you completely”72; the pronoun
mentioned is plural so rather (if that were true) it should read,
“Remove filth away from you (Kun not kum73), family
of the house, and purify you completely.” The answer to
this is the mentioned expression regarding the family and this
is mentioned as to why it said, “From you... purify you.”
(Feminine plural to masculine plural)
The majority are of the opinion is that it means the family
ofthe house and that it does not comprise other groups, by all
evidences.
Al-Maqrizi74 said, “The proof of the majority is ‘From
you..? and ‘purify you..? (These are masculine plural). If it
had been specific to women then it would have been ‘From
you’ and ‘purify you’ (using the feminine plural noun).”
Ibn ‘Atiyyah75 said, “It is manifest that his wives are not
excluded from this as the family of the house are his wives, his
children, their scion and their partners.”
Al-Nasafi76 said, “In it is evidence that the women of
“Peace be upon you,family of the house, and the mercy
of Allah and his blessings. Pray may Allah show you
mercy. Allah only desires to remove filth away
from you, family of the house, and purify you
completely.”71
73 Kun is the feminine plural and Kum is the masculine plural
which includes women.The difference is that the feminine plural is specific
for women and here the masculine plural noun was used.
74 A noted historian and scholar who wrote a work on the merits ofAhl
Al-Bayt called Ma'rifatu MaYajibu li-Al al-Bayt al-Naawi min al-Haqqi 'ala
man 'Adahum as well as many other famous works (d. 845 AH).
75 A Quranic commentator.
76 ‘Abdullah Ibn Ahmed Ibn Mas’ud Al-Nasafi, d. 710. A scholar of the
70 At-Tirmidhi 5/352.
Hanafi school and author ofmany works including his commentary on the
Quran Tafsir MudariakAl-Tamil wa Haqaiq Al- Tawail.

the family of the house are included. It states, ‘From you’
(masculine pronoun), which means men and women of the
house.”
Al-Zamakhshari,77 Al-Baydawi78 and Abu Al-Sa’ud79 agree,
and similar is found in Mu’alitnAl-Tanzil ofImamAl-Baghawi.80
In a narration it is mentioned that Umm Salamah said,
77 Abu l’Qasim Ibn Mahmood Ibn Muhammad Ibn Umar Al-Khawarzmi
d.!143.Was known for his Mutazilite beliefs as well for his famous Quranic
commentary and he is noted as being an expert par excellence in the Arabic
language.
78 ‘Abdullah Ibn Muhammad Ibn Abu l’Khayr Nasuruddin, d. 1286.
Known for his famous Quranic commentary Al-AnwarAl-Tanzil wa Asrar
79 The judge Abu Al-Sa’ud Muhammad Ibn Muhammad in Mustafah,
d. 976. He is also a known commentator on the Quran, as well as on other
subjects. His work is called IrshadAl-‘AqalAl-Salim ila Mizara Al-Kitab Al-
Karim.
80 Imam Al-Baghawi Abu l’Muhammad Ibn Al-Hussain Ibn Mas’ud Ibn
Muhammad Al-Farra, d. 1122.A Shaf’i scholar who wrote many works
including a commentary on the Quran called Mu’alim Al-Tanzil.
81 At-Tirmidhi 5/663 and Al-Tabarani in Al-Kabir 3/52.
82 Abu ‘Abdullah Ibn Muhammad Ibn Umar Ibn Al-Hussain, d. 1209
CE. Known for being a scholar ofsome repute. Ofhis many works was his
Quranic commentary called TafsirAl-Kabir.
83 Al-Tabari.
84 Muhammad Ibn Ibrahim Ibn Al-Mudhari Al-Naysaburi d.268. He
studied with the student of Imam As-Shaf’i. He authored works which
benefited the Muslim community, one ofwhich was his commentary on the
Quran.
85 ‘Abdurrahman Ibn Muhammad Ibn Idris Al-Razi known as Ibn Abi
Hatim. D.277.
86 Abu l’Qasim Suleyman Ibn Ahmed Ibn Ayyub Mutayir Al-Lakhami
d.360.Author ofmany works including three major collections of hadith,
Al-Kabir,Al-Saghir and Al-Wasit.
87 Abu Bakr Ahmed Ibn Muhammad Ibn Al-Hafiz Al-Kabir Abu Bakr
Ahmed Ibn Musa Ibn Mardawah Ibn Al-Furrak Ibn Musa Al-Asbahani b
409.
“I asked,‘Am I not from you O Messenger ofAllah?’
He replied, ‘Ofcourse.’”81
Fakhruddin Al-Razi82 said after these words,“Then Allah did
not address the females and addressed the men by, ‘Remove
from you filth,’ so the women of the family of the house
and the men are included. There are differences of opinion
as to who the family of the house are. The first say they are
the children and wives of Al-Hassan, Al-Hussain and Ah and
their issue because they are the people of the house from the
Al-Tanzil.
daughter of the Prophet (may Allah bestow peace and blessings
upon him) and remain with him.”
Ibn Jarir,83 in his commentary, mentions fifteen narrations of
differing chains about the family of the house in this passage.
They are the Prophet (may Allah bestow peace and blessings
upon him), Fatimah, Hassan and Hussain, then after that there
is one narration that implies his (may Allah bestow peace and
blessings upon him) purified partners.
I saw in the commentary of the great Imam, seal of the
preservers, Sheikh Jalaluddin As-Suyuti in Al-Durr Al-Manthur
that the core words are these words, and in his commentary
there are three narrations on this passage. In the family of the
house are his wives (may Allah bestow peace and blessings
upon him), then twenty narrations that follow this from many
different paths state the Prophet (may Allah bestow peace and
blessings upon him), Ali, Fatimah, Al-Hassan and Al-Hussain
(may Allah be pleased with them all).
One such narration was reportedby IbnJarir, Ibn Mundhari,84
Ibn Abi Hatim,85 Al-Tabarani86 and Ibn Mardowah87, regarding
Umm Salamah, wife of the Prophet (may Allah bestow peace
and blessings upon him),

“The Messenger of Allah (may Allah bestow peace
and blessings upon him) was in her house, sat down
upon him was a khabyriya88 (cloak). Fatimah came
with a pot of khazirah.89 The Messenger of Allah
(may Allah bestow peace and blessings upon him)
said, ‘Call your husband and your children Hassan and
Hussain.’ So she called them and whilst they were
eating, the passage was revealed to the Prophet (may
Allah bestow peace and blessings upon him) ‘Allah
only desires to remove filth away from you,
family ofthe house, and purify you completely.’
So the Prophet (mayAllah bestow peace and blessings
88 A type of cloth but unable to locate the exact type.
89 A type ofpaste with or without meat, made with flour and butter.
upon him) took the excess (ofthe cloak) and covered
them, then took his hands out of the cloak, turned
to the heavens and said/ O Allah, these are thefamily of
my house and my scion.190
A narration states,
“And my elite, remove filth from them and purify them
completely.” He said this thrice. Umm Salamah
said, “I put my head under the cover and said, ‘O
Messenger ofAllah I am with you.’ He said, ‘ You are
upon goodness,’ twice.”91
Another narration from Ibn Abi Shaybah, Imam Ahmed,
Muslim, Ibn Jarir, Ibn Abi Hatim and Al-Hakim92 from Aishah,
mother ofthe believers (may Allah be pleased with her), states,
90 Al-Tabarani in Al-Kabir 23/334.
91 Al-DurrAl-Manthur of Imam As-Suyuti.
92 Abu ‘Abdullah Ibn Muhammad Ibn Abdullah Al-Hakim Al-Naysaburi,
d. 1014.A scholar ofthe Shaf’i school and an unrivalled hadith expert in his
time.

45
Lc^ J15 f aJuS-^15
j&i.} J*' j“*J'
“The Prophet (may Allah bestow peace and blessings
upon him) left in the morn with a cloak93 of black
fur. Al-Hassan and Al-Hussain came and entered it
(cloak).Then Fatimah came and entered it and then
Ali came and entered it. He (may Allah bestow peace
and blessings upon him) recited, ‘Allah only desires
to remove filth away from you, family of the
house, and purify you completely.’”94
95 Al-Tabarani in Al-Kabir 3/55 and Al-Bayhaqi in Sunan Al-Kubra
2/152.That he would be with the family.
It is reported by Ibn Abi Shaybah, Imam Ahmed, Ibn Jarir,
Ibn Al-Mundhir, Ibn Abi Hatim, Al-Tabarani, Al-Hakim, and
Al-Bayhaqi in his Sunan fromWathilah Ibn Al-Asqa that he said,
93 In Arabic it is mirat muijjal.
94 Al-Tabarani in Al-Kabir 23/334.
“The Messenger of Allah (may Allah bestow peace
and blessings upon him) came to Fatimah with
Ali, Hassan and Hussain. When they were entering
he made Ali and Fatimah sit before him. Then he
made Hassan and Hussain sit one on each thigh.
Then he wrapped them all in a cloak and recited
the passage, ‘Allah only desires to remove filth
away from you, family ofthe house, and purify
you completely.’ He said, ‘O Allah these are the
family of my house, remove filth from them and purify
them completely/ I said, ‘O Messenger of Allah am I
not from your family?’ He replied, ‘You are from my
family/”Wathilah said, “She hoped what I did.”95
Imam Al-Wahidi mentions in his book Asbab Al-Nazul a
disagreement, “It is mentioned in both reports that the core is
his speech,6Allah only desires to remove filth away from
you, family of the house, and purify you completely,”’96
according to Ibn ‘Atiyyah and Abu Sa’yid. It was revealed five
times to the Prophet (may Allah bestow peace and blessings
upon him),Ali, Fatimah,Al-Hassan and Al-Hussain.
This is seconded by what ‘Atta Ibn Abi Rabaha said,
“Someone heard Umm Salamah narrate this to me.” A detailed

narration of this is presented in Al-Durr Al-Munthur7, which
explains that he mentions two other narrations that have been
revealed about the purified partners. It is in the commentary of
the passages containing these two groups together amongst the
narrations.
Al-Naysaburi98 mentions in his commentary that it includes
both groups (family and wives) and he also mentions in every
narration except one where Umm Salamah asked,
100 Al-Qurtabi in Al-Tafsir 14/183.
101 Abu Ishaq Ahmed Ibn Muhammad Ibn Ibrahim Al-Thalabi, d. 1036
CE.An Islamic scholar who wrote a Quranic commentary and others
works.
102 Al-Qurtabi in Al-Tafsir.
103 Author ofAl-KashafwaAl-Bayan, a Quranic commentary, d. 427.
104 Meccan revelations.
“Am I one ofthem?” he said, “ Yes.
Then he quotes Muqatil,“The partners of the Prophet (may
Allah bestow peace and blessings upon him) enter into the
ruling of this passage. If masculine and feminine (pronouns)
are mentioned together in one place then the male pronoun
overcomes the female. Therefore it states, ‘From you’ and
‘purify you’ (both masculine plural).”
Al-Maqrizi said, “It is manifest from the passage that it
generally means the family of the house are wives as well as
others. It only states, ‘Purify you,’ because the Messenger of
Allah (may Allah bestow peace and blessings upon him), Ali,
Hassan, Hussain enter into this. If masculine and feminine
(pronouns) are combined then the masculine dominates. So the
passage necessitates that the wives are from the family of the
house by indication ofthe content of the speech.”
Then he mentioned a hadith narrated from Umm Salamah,
“I put my head into the cloak and asked, ‘Am I one
ofthem?’ He replied/Yes?”100
The verifier Ibn Hajar said in Al-Sausa’aiq, “The meaning
of house, in this passage, is not the house of the Prophet (may
Allah bestow peace and blessings upon him) but the house they
dwell in and so it includes the wives of the Prophet (may Allah
bestow peace and blessings upon him).” Al-Thal’abi101 states
it was said, “They are the tribe of Hisham so they are the first
where the house means the house of lineage. So this is Al-
‘Abbas, his uncles and the tribes of his uncles, and this is the
opinion ofZayd Ibn Arqam102 in Al-Khazain and others.”
More general than that is what the erudite scholarAl-Khateeb
mentioned in his commentary; he said, “There are differences
about the people ofthe house.The first ofthem is as Al-Baqa’i103104
who said it is all of those who the Prophet (may Allah bestow
peace and blessings upon him) necessitates of men, women,
partners, bondsmen and relatives. All of those people close to
him and the Prophet (may Allah bestow peace and blessings
upon him) specifically have more right and are more worthy.”
When you realise this, know that the opinion ofthe majority
of commentators include both groups, the scion and the
mothers ofthe believers (may Allah be pleased with them all).
The scholar of the sufis, leader of the gnostics, the great
scholar our master Muhyiuddin Ibn Al-Arabi (may Allah be
pleased with him) states in the twenty ninth chapter ofAl-Futhat
Al-Makkiyyah™4 “The Messenger of Allah (may Allah bestow
peace and blessings upon him) was His chosen bondsman.
97 By Imam As-Suyuti.
98 Currently unidentified.
99 Al-Qurtabi in Al-Tafsir 14/183.

Allah purified him and the family of his house completely. He
removed filth from them and what is similar to it, as filth is dirt
according to our Lord.”This is what the reciter relates.
Allah (the Exalted) said, “Allah only desires to remove
completely.”105106
106 Al-Hakim from Al-Mustadark 3/691 and Al-Daylami in Al-Firdaws
2/337.This could also be because the freed slave is part ofthe family that
freed him/her.The cause ofhis freedom was the Prophet (may Allah bestow
peace and blessings upon him) who planted palm trees and from whose fruit
Salman purchased his freedom.
107 Quran: victory 48:2. Ibn ‘Ajibah’s interpretation of this passage is
it means removing the sins of the Prophet’s (may Allah bestow peace and
blessing be upon him) forefathers and scion. Al-BahrAl-MadidJi Tafsir Al-
QuranAl-Majid.
108 All Prophets are free from committing major and minor sins before
or after the message.
109 Only him and not his descendants.
You cannot attach to them anyone except the purified, as it
is not possible. If you add to them they have to be Eke them,
and you cannot add to them anyone except he who is pure
by ruling and sacredness.This was seen with the Prophet (may
Allah bestow peace and blessings upon him) and Salman the
Persian due to his purity and him guarding the divine (laws),
and his infallibility when the Messenger of Allah (may Allah
k
Allah (the Exalted) testified to their purity and the removal
offilth from them.
You cannot attach to them anyone except the pure and
sanctified.They are ;iven to divine care by their mere addition.
So do not think that the family of the house are in themselves
pure, rather they are essentially purified. This passage indicates
that Allah (the Exalted) has included the family of the house
with the Messenger of Allah (may Allah bestow peace and
blessings upon him) in His (the Exalted) speech,
“So that Allah may forgive you of previous
and forthcoming errors and has perfected His
favour to you, and guided you on the straight
path.”107
Meaning filth and impurity is worse than errors and even
filthier. Allah (the Exalted) purified His Prophet (may Allah
bestow peace and blessings upon him) by forgiveness of what
could be attributed to him of sin.108 Even if error could occur
from him (may Allah bestow peace and blessings upon him) it
is its form and not in meaning, as it is blameworthy and does
not befit that it is from Allah (the Exalted) or from the sacred
law. Ifthe ruling was about sins in relation to the doer, then the
perpetrator of the sin is censured and there would be no truth
in, “To remove filth from you, family of the house, and
to purify you completely.”
So the noble children of Fatimah (may Allah be pleased
with them all) are from the family of the house, and similarly
Salman the Persian109 (may Allah be pleased with him), until the
day ofjudgement in which the ruling of this passage (appears
as) forgiveness. They are pure as they are chosen by Allah (the
Exalted) and His (the Exalted) care for them is because of the
nobility of the Prophet (may Allah bestow peace and blessings

upon him), and the care ofAllah (the Exalted) is through him.
The ruling of their purity of this nobility towards the family
of the house is only in the afterlife, as they are resurrected
forgiven. As for the world, whoever commits an enormity then
the penalty is applied like the penitent, if the matter reaches a
judge.110 Ifit is illegal fornication, stealing or consuming alcohol
then the penalty is established with the realisation that they are
forgiven,111 similarly ascribing it, and it is not permissible to
blame them.
112 Quran: Iron 57:2.
113 Note a ruling in Islamic belief cannot be founded on singular narra
tions even ifauthentic in primary (usul) matters. A singular narration is that
which is not mass transmitted.
114 One ofthe honorific titles of Ibn Al-Arabi.
115 Freed bondsmen become affiliated with the tribe that has freed them.
116 The Shia were originally a political party who used to support All’s
claim to leadership after the Prophet (may Allah bestow peace and blessings
It is necessary that all Muslims who believe in Allah realise
what He has revealed, as Allah is truthful in his speech, “To
remove filth from you, family ofthe house, and to purify
you completely.”
All those who believe in the family ofthe house, believe that
Allah (the Exalted) has pardoned them. So it is not permissible
for a Muslim to address them with censure or hate, or shun
them, as they are those who Allah (the Exalted) has testified that
He has purified and removed filth from them, not because of
their actions or goodness.
It is rather because ofthe care Allah (the Exalted) has towards
them,
110 In Islamic law it is desired to veil people’s sins and not uncover them
- this means anyone. For example someone may desire to be forgiven for
their sins by admitting it to a judge but the judge should turn him away
initially, for a few times, and only perform the penalty upon the insistence of
the sinner. In Hanafi fiqh the penal punishment/huddud is not forgiveness
itselfbut it is to prevent others from falling into the sin.They still have to
seek forgiveness and this is opposite to the Shaf’i school.
111 The family ofthe house are still punishable for their sins and they
should not think its okay for them to commit sins as their punishment may
be received by calamities in this world.
“Such is the bounty ofAllah, which He bestows
upon whomever He wills, and Allah possesses
great bounty.”112
If the singular narration is authentic113 about Salman the
Persian then he has this rank. So if Salman became under the
command of intoxication, from the outward of the sacred law,
he would deserve censure because of his action, as he is added
to the family of the house from those who have not had filth
removed from them. He is with the family of the house by
being added to them and they are purified by the text.” This
completes the words of the Great Sheikh.114
As was professed by the Sufi master, this is sufficient evidence
thatenters all the noble children ofFatimah (mayAllah be pleased
with them), as well as their freed bondsmen115 Eke Salman the
Persian, until the day ofjudgement, in the ruling of this passage
regarding forgiveness. They are purified by specification of
Allah and His care for the nobility of Muhammad (may Allah
bestow peace and blessings upon him), and the protection of
Allah for him.
We do turn away after we have enumerated upon you the
speech of the leaders of the scholars in the outward of the
speech ofAl-Hakim At-Tirmidhi in NawadirAl-Asul. Clinging
to some disillusioned ignorance by not including the passage of
the cloak.This explanation, after discourse, rebukes fake groups
of tribulation and sufficient (for us) is the extremism of the
Shia.116 The interpretation of His (the Exalted) speech,66Allah

53
52 THE ENDLESS NOBILITY OF THE PROPHET S FAMILY SHEIKH YUSUF AL-NABAHANI
only desires to remove filth away from you, family of
the house, and purify you completely,”117 is that it is Ali,
Fatimah,Al-Hassan and Al-Hussain, and this is specific for them.
So how is this possible when He (Mighty and Majestic) begins,
“O Prophet! Say to your wives,‘Ifyou desire the world’s
life and its adornment, come! I will content you and
will release you beautifully. But if you desire Allah, His
Messenger and the abode of the Hereafter, as Allah has
prepared for the doers of good an immense reward.’”118
upon him) passed away.
118 Quran:The Clans 33:28-9.
Then it occurred to my mind the weak position from the
adjoining passages from His speech (the Exalted),
“O wives of the Prophet, whosoever of you
commit manifest lewdness, the punishment
for her will be doubled, and that is easy for
Allah.”119 And His speech, “Allah only desires
to remove filth away from you, family of the
house, and purify you completely.”
Then He states,
homes from the signs of Allah and wisdom,
Allah is All-subtle and All-aware.”120
This speech abrogates some transmissions over others. So how
could this address be just for the women of the Prophet (may
Allah bestow peace and blessings upon him), before and after. If
we say that the middle is just them then this is changed at once
by the context, “To remove filth from you, family of the
house.” Then he said, “Your homes.” Can the first pronoun
refer to women and the second to Ah and Fatimah (may Allah
be pleased with them), and where are they mentioned in this
passage?
If it is claimed that the address is for women then how did
it state, “From you,” (masculine )and not, “From you”
(feminine )?
We say that the reference moves to the family as the family
are mentioned by the male pronoun, even if there are two.
It is narrated that the Messenger ofAllah (may Allah bestow
peace and blessings upon him), when this passage was revealed,
came to Ali, Fatimah, Al-Hassan and Al-Hussain (may Allah be
pleased with them all).The Prophet (may Allah bestow peace
and blessings upon him) took the cloak and wrapped them in
it, then looked to the heavens and said,

“These are myfamily, remove filth from them and purify
them completely. ”121
126 Ahl in Arabic.
127 The word Ahl can refer to men or women or both.
This call was given to them after the passage was revealed. I
love that they come into the passage by the address ofthe wives
(may Allah be pleased with them).122
I say that this speech is not accepted to Emit the family ofthe
house to the purified wives, as there are other leaders, but few
as you know. It is from the incorrectness of their opinions that
it is only Fatimah, her husband and her children referred to in
this passage; this is an extreme interpretation. If the extremism
ofthe Shia is meant then it is manifest from the types ofcensure
which we ascribe to them. It necessitates benefit of the doubt
“O Prophet say to your wives, ‘if you desire
the world’s life and its adornment, come! I will
content you and will release you beautifully.”124
homes from the signs of Allah and wisdom,
Allah is All-subtle and All-aware.”125
and not belief.Attributing this speech ofthem specifically is not
correct (it may be unjust as some may not hold this belief). As
we have presented the opinion ofAbu Sa’id Al-Khudari from
the companions and a party of the successors, Qadatah and
Mujahid, about whom Imam As-Shaf’i said, “If commentary
came from Mujahid then it suffices you. If you ponder his
interpretation, may Allah show him mercy, that it manifests
anger for you upon its claimant that the passage includes the
people of the cloak and the purified wives together.” As we
know from what we previously mentioned, this is the opinion
of the commentators of the people of the Prophetic way and
the majority.123
It appeared to my weak intellect as a distraction concerning
those included in the passage and its connection to His (the
Exalted) speech,
121 Al-Tabari Al-Tafsir 21732.
122 This means that this was specifically referring to the family of the
house and not the wives, even though they enter into it generally.
123 So it is the people ofthe cloak, the wives and the descendants.
I found the plural feminine pronouns mentioned in twenty
two places, twenty before and two after. There was no male
pronoun mentioned except, “From you,” and “Purify you.”
Ifit meantjust his (may Allah bestow peace and blessings upon
him) wives then these pronouns would be as the twenty two
(other) pronouns and the speech would be one discourse.There
would be no cause for dispute except for its different meanings,
one of which is what it means before and after. This includes
them (the males) with the purified partners with the most
eloquent hadith, by their entrance into the people of the cloak.
As for the mentioning of the word “family,”126 its purpose is
to show the permissibility of using the male pronoun as it is
permissible to use the feminine because of its meaning.127 The
weightier ofthese meanings is the understanding that the female
pronoun ofthese two pronouns is contained in it by both aspects
(female and male pronoun). So there is no discrimination ofthe

56 THE ENDLESS NOBILITY OF THE PROPHET'S FAMILY SHEIKH YUSUF AL-NABAHANI
57
feminine for the male in this except for the final instruction and
it enters the people ofthe cloak in the address.The “people” are
given by the meaning which is in the text of the Messenger of
Allah (may Allah bestow peace and blessings upon him), so no
interpretation is accepted,
J J*'
"O Allah these are thefamily of my house so removefilth
from them and purify them completely. ”128
128 Al-Tabari Al-Kabir.
129 A type of cloth but unable to locate the exact type.
130 A type ofpaste with or without meat, made with flour and butter.
Al-Hakim said in the previous interpretation, after narrating
the text of the hadith, that he (may Allah bestow peace and
blessings upon him) calling for them, after the passage was
revealed, is better than them entering into the passages which
address the wives.
So how could the Messenger of Allah (may Allah bestow
peace and blessings upon him) love to include people in the
passage of the book ofAllah that Allah did not include? This is
clear proofthat the meaning of the passage is the people ofthe
cloak with the wives. We have not omitted a single narration
which excludes them. Umm Salamah narrates, as recorded
by Ibn Jarir, Ibn Al-Mudhir, Ibn Abi Hatim, Al-Tabarani, Ibn
Mardawah and previously presented in Al-Durr Al-Munthur of
Imam As-Suyuti, “The Messenger ofAllah (may Allah bestow
peace and blessings upon him) was in her house, sat down
upon him was a khabyriya'29 cloak. Fatimah came with a pot of
khazirah.130 The Messenger of Allah (may Allah bestow peace
and blessings upon him) said,
‘Callyourhusband and yourchildren Hassan and Hussain.’
So she called them and whilst they were eating the
passage was revealed to the Prophet (may Allah
bestow peace and blessings upon him),‘Allah only
ofthe house, and purify you completely.’ So the
Prophet (may Allah bestow peace and blessings upon
him) took the excess and covered them, then took
his hand out of the cloak and turned to the heavens
and said, ‘0 Allah, these are thefamily of my house and
my scion.’”'3'
In a narration,

5« THE ENDLESS NOBILITY OF THE PROPHET’S FAMILY
bl j
“And my elite, remove filth from them and purify them
completely. ” He said this thrice. Umm Salamah said,“I
put my head under the cover and said,‘O Messenger
of Allah am I with you?’ He said, ‘You are upon
goodness’ twice.”
So you see this narration is clearly specific about the Quranic
passage of the people of the cloak. Yes, Imam Al-Baghawi
mentions in Ma’lim Al-Tanzil a narration from Umm Salamah,
“I put my head into the cloak and asked,
‘Am I one of them, O Messenger of Allah?’ He
replied,‘Yes.’”132
132 At-Tirmidhi 5/663 and Al-Tabarani in Al-Kabir 3/52.
Al-Maqrizi mentions a narration from her,
-ju JU Ulj cJJ
“I asked,‘Am I from them?’ He replied,'Yes.’”
These two narrations with the previous passage, and further
on, indicate that the purified wives are included in its meaning.
At that time it included the two groups, as is the opinion of
the majority of (Quranic) commentators. The summation of
the meaning of the people of the house includes five opinions:
1. The opinion of the majority is that it includes both groups,
and this is the reliable opinion.
2. The opinion of Abu Sa’id Al-Khudari of the companions
and a group of the successors, Mujahid and Qatadah, is that
the people ofthe house are only the people of the cloak.
3. The opinion ofIbn'Abbas from the companions and Ikrimah
from the successors is that it means the purified wives.
4. What was transmitted by Ibn Jarir in Al-Sawa’iq from Al-
Tha’labi is that they are the tribe of Hisham, meaning the
house is the house of lineage which is Al-Abbas, his uncles
and the tribes from them. Al-Khazan133 said, “This is the
opinion of Zayd Ibn Arqam.”
5. What was transmitted by Al-Khateeb Al-Sharbini134 from Al-
Baqa’i135 is that, “The foremost of them are all those who
belong to the Prophet (may Allah bestow peace and blessings
upon him), men, women, wives and relatives and all those
who are related to him. By the Prophet (may Allah bestow
peace and blessings upon him) are the elite and they belong
by decree and are worthy.”
This is where we have exhausted the speech and satiated
the opinion on the passage, without adding to it. So now let us
begin the discourse on the hadiths.
133 A Quranic commentator, d. 725, author of the work Labab Al-Tawilji
Ma’amAl-Tanzil.
134 A Shafi scholar who wrote a Quranic commentary known as Tafsir
As-Sharbini.
135 Author of the Quranic commentary Nazam Al-DarrJi Tatasahib Al-
Ayaat, d. 885.

61
CHAPTER 3
Hadith
A discourse on his (may Allah bestow peace and blessings upon
him) words,
3/^ <3^ J*' J jU 31
“I have left with you two weighty matters: the book of
Allah and thefamily ofmy house.”136
137 The passing of the Prophet (may Allah bestow peace and blessings
upon him) was imminent.
Imam Muslim reports in his authentic collection thatYazid
Ibn Hayyan said, “Hassin Ibn Sabarah, Umar Ibn Muslim and
I went to Zayd Ibn Arqam (may Allah be pleased with him).
When we sat together with him Hassin said to him, ‘You have
received, O Zayd, abundant goodness.You saw the Messenger
of Allah (may Allah bestow peace and blessings upon him),
heard his words, fought alongside him, prayed behind him; you
have been given abundant goodness. Narrate to us, O Zayd,
what you heard from the Messenger ofAllah (may Allah bestow
peace and blessings upon him). So he said,
‘The Messenger of Allah (may Allah bestow peace
and blessings upon him) stood to address us. He
praised Allah then exalted Him, admonished and
reminded us.Then said, “To commence...” “Is it not, O
people, I am human and soon a message shall come from
my Lord that I shall respond to?137 I have left with you
two weighty matters: the book ofAllah in which there is
guidance and light, so take the book ofAllah and cling to
it.”Then he urged us to the book ofAllah and desire
upon it, then said,
J-*' i)
“and thefamily ofmy house,fearAllah through thefamily
ofmy house,fearAllah through thefamily of my house.’”
Hassin asked him,‘Who are the family ofhis house, O Zayd?
136 Al-Nisa’i 5/45 and Imam Ahmed 3/17.

62 THE ENDLESS NOBILITY OF THE PROPHET S FAMILY SHE1KH YUSUF AL-NABAHANI 63
Is it not the women folk ofhis house?’ He replied,‘His women
folk are from the family of the house and moreover the family
of the house are those who it is unlawful to give charity to.’
‘Who are they?’ he asked. He said,‘The family ofAli, the family
of‘Aqeel, the family ofJa’far and the family ofAl-‘Abbas.’‘Are
all these unlawful to give charity to?’ He replied,‘Yes.’”138
138 Muslim.
139 Muslim 4/1874.They asked Zayd Ibn Arqam.
140 Al-Minhajfi Shark Sahih Muslim.
141 Al-Nihayahfi GharibAl-Hadith waAthar. Ibn Al-Athir is a noted
historian and scholar who wrote many works including Al-Katnilfi Tarikh.
Izzuddin Abu l’Hassan Ali Ibn Muhammad Ibn Abdulkarim Al-Jazari d. 630.
142 Thaqil/weighty in the dictionary called Al-QamusAl-Muheet by Al-
Faruzulibadai p.895.
143 Muslim 4/1874.
144 Ibn Al-Saban As-Shaf’i.
145 Muhammad Ali Ibn Muhammad Ibn ‘Allan Ibn Ibrahim Al-Bakri As-
Sadiqqi As-Shaf’i d. 1057h. He was a scholar from Mecca and wrote Dalail
Al-Falabeen a commentary ofRiyadAs-Sahileen.
146 A hadith text comphed by Imam Al-Nawawi.
147 Imam Ahmed 3/18.
In a narration also in Muslim it states,“We asked,‘Are not his
women folk from the family ofhis house?’ He said,‘No, I swear
by Allah that a woman is with a man for a time then divorced
and returned to her father and tribe. The family of his house
are by origin and a group to whom it is unlawful to give alms
to, after him.’”139
Imam Al-Nawawi says in his commentary on these two
hadiths,140 “There is an outward contradiction. It is known
••
I
in most of the narrations, but not Muslim’s, that he said, ‘His
women folk are not from the family of his house.’ The first
narration is interpreted as meaning that they are from the family
ofhis house, those who reside with him and his dependents.The
command to respect them and to honour them is considered
weighty, to admonish for their rights and to remember them.
So his women folk enter into all these but it is not lawful to
give charity to them, so this combines the narrations. On this
the scholars say, ‘They are called weighty for their greatness and
great affair.’”
In Al-Nihayah of Ibn Al-Athir141 he said, “They call every
precious, momentous matter weighty, so they are called weighty
because of their great worth and respected station.”
In the dictionary ‘weighty’142*is every precious protected
object. From it is the hadith, “I have left with you two weighty
matters: the book ofAllah and thefamily ofmy house. ”143 Al-Saban144
said in Isa’afAl-Raghabeen, “The meaning of remember Allah
through the family of my house is fear Allah in the matter of
the people ofmy house.”
Ibn‘Allan145146
147
said in the commentary of Riyad As-Saliheen™6
“This is affirmation and confirmation of their trusteeship and
seeking assistance by their affair. This was before the necessity
was emphatically sought, by way ofpersuasion.”
In Isa'af the text from Imam Ahmed states,
"I was about to proclaim so they responded. I have left
with you two weighty matters: the book ofAllah is a rope
suspendedfrom the heavens to the earth, and thefamily of
my house; theAll-Subtle, theAll-Irformed told me that they
shall notseparate until they are returned to me at the basin on
the day ofjudgement. So beware ofopposing me in them.,nAfl

He said, Ropesuspended""meaning the agreement
ofAllah or a cause to arrive at His mercy and pleasure, said Al-
Nawawi.
A narration fromJabir (may Allah be pleased with him) states,
He was preaching and they were Estening. He said,
“0 people, I have left with you that if you should adopt
you shall nevergo astray: the book ofAllah and myfamily,
thefamily ofmy house. ”151
148 Al-Tabarani in Al-Kabir 2680.
149 Fifty proofs are not present here but ifthe rest ofthe book is exam
ined there are many.
150 A camel.
Hudayfah Ibn Asad Al-Ghifari152 (may Allah be pleased with
him) said,
“O people, I have left with you that which ifyou adhere to
you will nevergo astray: the book ofAllah and thefamily
ofmy house. ”148
Al-Hakim At-Tirmidhi limited the family of the house
in Nawdir Al-Usul to the mothers and extended this by the
interpretation stating,“There are fifty sources adhering to them
in the book and about the family, they are as follows..,”149
Jabir Ibn ‘Abdullah (may Allah be pleased with him) said,
£
“I saw the Messenger of Allah (may Allah bestow
peace and blessings upon him) on pilgrimage on the
day ofArafat. He was upon his camel Al-Qiswah.150
‘When the Messenger of Allah (may Allah bestow
peace and blessings upon him) turned from the
sermon of farewell address he said, ‘O people, I have
been informed by the All-Subtle and the All-Aware that
the age ofa Prophet does not extend to the likeness ofhalf
Al-Hakim At-Tirmidhi in Al-Nawdir 1/257.
^2 Abu Saryah Al-Ghifari died 43 AH.

66 THE ENDLESS NOBILITY OF THE PROPHET’S FAMILY SHEIKH YUSUF AL-NABAHANI 67
of his age before; I thought that I was about to proclaim
when I answered. I shall welcome you at the basin.153 I
ask that you return to me two weighty matters so be aware
ofopposing me in them. The greater weighty matter is the
book ofAllah the Exalted, the cause ofsupportfrom Allah
and the support of your hands. So if you cling to them
you shall not go astray nor alter. The lesser weighty matter
is thefamily of my house as I have been informed by the
All-Subtle andAll-Aware that they shall not separate until
they return to me at the basin.”154
155 Quran: the Clans 33:33.
156 Imam Ahmed 5/171,Al-Bayhaqi in Al-Kubra 10/114, Ibn Abi Shay
bah in Al-Musanaf6/309.
It was narrated that the Messenger of Allah (may Allah
bestow peace and blessings upon him) supplicated for them
and then recited this passage, “Allah only desires to remove
completely.”155
This is the scion; from them are the elite, but they are not
sinless. Only the Prophets (upon them peace) are sinless and
those lesser are afflicted. Hardship only comes to those who
hold them dear. As for whoever is becoming of this affair in
meaning he has the testimony by being raised by tribulation.
J
“They shall not separate until they return to me at the
basin.”156
“Ifyou adopt it then you shall not stray. ”157
In actuality, happiness is from their leaders158 and not others.
Not the sinful that are intermingled and existence in them is
err and sin because they are not free from human passions and
they are not sinless like the sinless Prophets. Similarly, the book
ofAllah the Exalted has the abrogated and the abrogating. So
taking a ruling from the abrogated is similar to picking the
example from those astray. It is necessary for us to just believe
the scholarly jurists among them through jurisprudence and
knowledge which Allah (the Exalted) has guaranteed them
within and without the origin or background. If knowledge
and jurisprudence was present in other than this group then
it would be necessary to follow them. The Exalted said in the
noble revelation,
153 The Hawd, the pool or basin, which the Muslims will drink from on
the day ofjudgement.
154 Al-Hakim At-Tirmidhi in Al-Nawdir 1/257.
“0 believers, obey Allah, obey the Messenger
and those in authority among you. If you
dispute on anything, refer it to God and the
At-Tirmidhi 5/772 and Imam Ahmed 3/59.
^8 The leaders ofthe Ahl Al-Bayt.

Messenger, if you believe in God and the Last
Day;thatisbetter,andthebestinterpretation.”159
159 Quran:The Women 4:59.
160 The Quranic passage is usually used in reference to questioning the
authority ofleaders; the masses must obey them unless they command the
unlawful, in which case they should not be followed. It is also used in refer
ence to obeying scholars as they are in positions of authority according to
Imam Malik.
161 Imam Ahmed 5/171,Al-Bayhaqi in Al-Kubra 10/114, Ibn Abi Shay-
bah in Al-Musanaf6/309.
162 Al-Hakim At-Tirmidhi in Nawadir 1/259. Meaning there is blessing
with the righteous Ahl Al-Bayt as well as the unrighteous.
163 QurantThe Clans 33:33.
164 This passage is again about giving the definition ofAhl Al-Bayt as
they are the people ofthe cloak as well as their descendants.
The matter of authority comes only from those who
understand that which is from Allah (the Exalted) and the
him) and whoever is necessary (to follow) in the matter of the
knowledge ofthe sacred law.160This isjust an indication ofwhat
upon him) saw in them because of their background. If it is
pure then it supports them to understand what he needed.The
fragrance of their ethnicity leads to excellent character and
excellent character leads to a pure heart, as well as transparency.
When the heart is clear and pure there is a great light, as well as
an expansion of the chest because of the light. So this is an aid
for him to realise what he needs from the sacred law and this
finishes the interpretation of the letters.
I say the actual opinion about how the reality of happiness
is from them not the Muslims. This is for the generality of the
family of the house, the elite, the sinful, the pious, the leaders
and the followers. Is this not the meaning of his (may Allah
bestow peace and blessings upon him) words,
J
“They shall not separate until they return to the basin. ”161
They are required to act upon all the rulings of the book of
Allah (the Exalted) as a response to,
"Be with them mixed up and sinful,”162 and so on. Moreover,
this is encouragement to respect them and give them glad
tidings that they shall not separate from the religion of Islam
until they enter paradise in security. Sufficient is this to mean
not separating from the book of Allah and returning to the
basin.
This indicates to the requirement of the religion of Islam
by his, the Exalted, speech, “Allah only desires to remove
filth away from you, family of the house, and purify you
completely.”163
As you know, filth comprises all sins and defects which
embellish disbelief, so they are a people previously purified, by
Allah (the Exalted). So there is no occurrence of imperfection
in their religion and nothing occurs in their beliefs of either
deviation or error.
If it is stated, “Your proof is not accepted according to the
judge,” he should see their specification in the passage of the
wives as we explained.
I say,“Yes only ifhe looks here and (if he looks) to what we
presented and proved that the Prophet (may Allah bestow peace
and blessings upon him) called Ali, Fatimah, Al-Hassan and Al-
Hussain then recited the passage; in addition to this their scion
would be the elite.”164
He said here that this was his appeal after the passage was

revealed and he desired their admittance into it. It is necessary
to believe that the supplication of the Prophet (may Allah
bestow peace and blessings upon him) was answered for them.
It is like this, and in any case, they enter into the ruling of
this passage first and by themselves (second), as is the opinion
of the majority, not others who oppose this opinion, as it is
proven that the book ofAllah shall not be corrupted through
the religion of Islam until it returns to the basin.
The indication is in His, the Exalted, speech,
CHAPTER 4
The Proof
“Your Lord shall give you what pleases you.”165
lection that uses the same scrutiny as Imam Muslim and Al-Bukhari.
165 Quran: Ad-Duhah 93:5.
Al-Qurtabi narrates from Ibn ‘Abbas, commentating on this
verse, that,“Muhammad (may Allah bestow peace and blessings
upon him) shall only be pleased if none of his family enter the
fire.”
The prooffor this is in many traditions:
The Messenger ofAllah (may Allah bestow peace and bless
ings upon him) said,
"Fatimah has protected her private area so Allahforbade her scion
fiom entering thefire. ”166 Al-Hakim said it is authentic/Sahih.167
Imran Ibn Hussain (may Allah be pleased with him) narrates
that the Messenger of Allah (may Allah bestow peace and
dJ jJi M bt cJL
99 *
166 Al-Tabarani in Al-Kabir 22/406 and Ad-Daraqutni in Al-Illal 5/65.
167 Al-Hakim’s collection ofhadith called Al-Mustadark is a hadith col

“I beseeched my Lord that none ofmyfamily enter thefire
so He bestowed it.
In the following chapter more explanation will be given
about this meaning.
Remember the proofhere is manifest to me (the author); he
(may Allah bestow peace and blessings upon him) said,
“Every ancestry and lineage is severed on the day ofjudge
ment except my ancestry and my lineage.”169
This guarantees protection of the Prophetic family of the
house from disbelief. If it had been possible then this would
go astray: the book ofAllah and my scion, thefamily ofmy
house.”171
So take from these the totality of what they narrate. Take
from the book ofAllah what you cling to in terms of actions,
rulings, abiding by the lawful and abstaining from the unlawful.
Take from the family of the house by clinging to the necessity
offulfilling their rights oflove, care, reverence, respect, honour
and ennoblement.This is the same for those who are righteous
and those who are sinful. Removed from them is what Al-
Hakim narrated (sins), building on the understanding of the
hadith and basing this on the specification ofthe Imams among
them, as well as testifying to this in other narrations Eke the
previous narration of Zayd Ibn Arqam,
jJL* Xj ut
have not been accepted from him (may Allah bestow peace
and blessings upon him) and thus it became the exception.170
Disbeliefis greater than the severing ofancestry and lineage; his
lineage, on the day ofjudgement, shall return to him (mayAllah
bestow peace and blessings upon him). This is a proofthat they
are not separated from the religion, through certainty.
As for his (may Allah bestow peace and blessings upon him)
speech,
"I have left in you that ifyou should adopt you shall never
168
169
170
Al-Daylami in Al-Firdatus 2/310.
Al-Tabarani in Al-Kabir 3/45 and Al-Daylami in Al-Firdaws 3/255.
As all other lineages are severed except this one.
"I have left with you two weighty matters: the book of
Allah in which there isguidance and light, so take the book
ofAllah and cling to it”m
Then he prompted the book ofAllah and desirousness in it,
then said,
Al-Hakim At-Tirmidhi in Al-Nawdir 1/257.
^2 Muslim 4/1873 and Al-Tabarani in Al-Kabir 5/183.
^3 Muslim 4/1873 and Imam Ahmed 4/366.

So we have seen that he (mayAllah bestow peace and blessings
upon him) specified to take and cling to them. In terms of
guidance of the book of Allah he mentioned the wisdom in
this, “In it is guidance and light.”174 Then after he completed the
explanation of adopting and clinging, he mentioned the family
ofhis house (may Allah bestow peace and blessings upon him),
176 Al-Hakim At-Tirmidhi in Al-Nawdir 1/257
177 Al-Hakim At-Tirmidhi in Al-Nawdir 1 /257
“FearAllah by thefamily ofmy house. ”175
“I ask that you return to me two weighty matters so be
aware of opposing me in them. The greater weighty matter
is the book ofAllah the Exalted, the cause ofsupportfrom
Allah and the support of your hands. So if you cling to it
you shall not go astray nor alter. The lesser weighty matter
is thefamily of my house as I have been informed by the
All-Subtle andAll-Aware that they shall not separate until
they return to me at the basin. ”176
Reiterating his bequeathment to them as well as affirmation
and care towards them, without preferring one over the other.
Look at the words of Zayd when he was asked who the family
of the house are by Hassin: ‘those whom charity is unlawful,’
and the text we found substantiates this. Like the narration of
Zayd in what it was stated in the narration of Hudayfah Ibn
Usayd, which is mentioned by Al-Hakim, that he (may Allah
JUu 4Jl JiiJl rsUuT
J 41)1 JLj jl? l-****^
J"*' 3
^7^ ft*la 111 (3^ (3^
“So ifyou cling to it you shall notgo astray nor alter” after saying,
“The greater weighty matter is the book of Allah
the Exalted, the cause of support from Allah and the
support ofyour hands.”177
This clarifies that clinging to it is guidance, not misguidance,
and that this is specific to the greater weighty matter, the book
ofAllah.
Explaining the reason for this, “The cause ofsupportfrom Allah
and the support of your hands.” After completing what concerns
the greater weighty matter,
174 ^SUm 4/1873 and Al-Tabarani in Al-Kabir 5/183.
175 Ibid.

76 THE ENDLESS NOBILITY OF THE PROPHET S FAMILY
“The lesser weighty matter is the family of my house.”
It is clarified here also.
It is evident that the scion of the family of his (may Allah
bestow peace and blessings upon him) house in these hadith are
all those who it is unlawful to give charity, meaning zakah’78,
as Zayd Ibn Arqam (may Allah be pleased with him) said. His
178 Zakah or Sadaqah.You can give them gifts as long as there is no
intendon for the aforementioned categories. During the times of the Islamic
caliphate they used to receive a share from the public funds called khums.
179 The process of seeking rulings by an extremely high levelled scholar.
This type ofscholar has long since ceased to exist.
(may Allah bestow peace and blessings upon him) family are
venerated by the book of Allah and it is confirmed to seek
protection by them, may Allah be pleased with them all.
Stranger still is the interpretation ofAl-Hakim when he said,
“If this knowledge and jurisprudence is present in other than
them then it is necessary to follow them as it is to follow others
(possessing this knowledge).The words draw them to the level
of his (may Allah bestow peace and blessings upon him) family
without being them, when there is no exemplar of them in
that time.They are exemplars of knowledge and jurisprudence
which are found in them and in others. So the meaning of the
F
family ofthe house, in these hadiths, are taken from the scholars,
leaders and jurists.” Was this his (may Allah bestow peace and
blessings upon him) intention? No, I swear by Allah that he did
not mean anyone except his family, the unaware relatives, the
pious scholars and the impious.
As for the jurists of Islam and the outstanding scholars, they
are the exemplars of the nation, the lanterns in the darkness,
but this is not it.They themselves enter into the speech of these
hadiths as it protects his (may Allah bestow peace and blessings
upon him) family and venerates them generally. Moreover, they
are deserving ofthis by all people.
Exhortation
Inhis (may Allah bestow peace and blessings upon him) address
he spoke about bequeathing two weighty matters - the book
ofAllah and the scion of the family of his house - in a large
gathering, over the heads of the martyrs in the core of the
farewellsermon.He had left Medinah to perform hajj with more
than one thousand of his companions, some from Mecca and
some fromYemen.They are great praiseworthy leaders because
of this. Amongst them were the great companions, scholars,
jurists, Abu Bakr and others. There is no doubt that many of
them were more knowledgeable and better in jurisprudence
than most of the scion of the family of the house. Is there
one of these that the Prophet (may Allah bestow peace and
blessings upon him) bequeathed Eke his relatives and others,
in this sermon, by venerating (just the) scholars? Also from
the family of the house are Abu Bakr, Umar, Zayd Ibn Thabit,
Ubayy, Mua’dh and ‘Abdullah Ibn Salam and their ilk of the
emigrants, the helpers and others. Is it they that he (may Allah
bestow peace and blessings upon him) bequeathed and others
ofthe scholars, the rest ofthe companions and all of the leaders
to show concern about his family and to magnify their affair?
The family of the house are they and no others. If there is no
meaning to family ofthe house other than this and if there was
he would not have said the first.
Some of the claim of Al-Hakim remains; if the meaning of
scion is the leaders among them then it is necessary for us to
follow their knowledge and jurisprudence. Similarly, if we find
knowledge andjurisprudence in other than them then it would
be necessary to follow these others Eke fohowing them. So the
basis of the opinion is on knowledge, not Eneage. Ijtihad178
179 has

78 THE ENDLESS NOBILITY OF THE PROPHET S FAMILY
been disconnected for centuries because all the conditions have
been lost.
The people ofthe Sunnah in the East and in the West ofthe
earth follow the four Imams,180 may Allah be pleased with them
all, in juristic rulings, and Imam Al-Ash’ari and Al-Maturidi in
doctrine.181 The family of the house, if they were present in
the first period, were mujtahids182 of the companions but their
schools did not flourish and were not famous so they ceased
with the end of their people. Those who do not attribute
themselves to them are some ofthe misguided groups and those
who oppose the schools of the people of the Sunnah they are
liars and accursed with falsehood. Accordingly, there does not
remain a share for them in these hadiths as they are taken out in
one sentence, and this is manifest futility.
180 Namely Abu Hanifa, Imam Malik, Imam As-Shaf’i and Imam Ahmed
Ibn Hanbal.
181 This is the definition of the people of the Sunnah or Ahl As-Sunna
wa Jamma.
182 The scholars who do ijtihad.
If it is said that Al-Hakim did not refuse the mujtahids of
them then it only means the scholars, yet there are many in
most times.
I say the descriptions which are mentioned about the
exemplary scholars, and others,injurisprudence and knowledge,
and it is not true except for the mujtahids, ifthey are those who
it is permissible to follow in this (matter).The scholars are those
found in the era of goodness who followed one of the four
schools, and there was no exemplar other than them.
He said that the Messenger ofAllah (may Allah bestow peace
and blessings upon him) indicated to them, as we see manifest
in the period, when goodness had meaning for them upon
the understanding of the precious words. Not that they caused
proofto be brought forth by mention ofthe Messenger ofAllah
(may Allah bestow peace and blessings upon him), making them
aware of the needs of the scholars of this nation. It is possible
that he (may Allah bestow peace and blessings upon him)
clarified this by giving an example, “I have left two weighty things
iwtli you,” the book ofAllah and the scholars of the nation, so as
to ease understanding for the listener, especially in these great
gatherings that comprised those who understood and those
who did not.
Digression
Ifwe scrutinise the information on some ofthe leading scholars
in some of the previous centuries we find freed slaves, non
Arabs and Arabs, many from Quresh. The wisdom in this is
that, Allah knows better, that those who saw the predecessors
possessing nobility and lineage desired to join them.They were
unable to find a means to truth without knowledge. They
found them and endeavoured to realise their goal, then arrived
at their goal. More than this, the Arabs used to busy themselves
with knowledge until reaching their target, even action. They
competed without the certainty of the necessary reading and
reciting. This affair overcomes many in many circumstances
except those upon the knowledge of the four schools who
are exemplars of the Muhammadan communities for the Arab
and the non-Arab, from their time until now and up to the
day ofjudgement.Three of them are Arab: Imam Malik, Imam
As-Shafi and Imam Ahmed (may Allah be pleased with them
ailywhatever the case maybe this is the matter of the forgiven
nation that worships the One and whose Prophet is one. So
whatever good is from the Arabs and the non-Arabs arrives
to others; there is no harm in differing races when there is
unification because of religion.

8o THE ENDLESS NOBILITY OF THE PROPHET’S FAMILY
SHEIKH YUSUF AL-NABAHANI 8 I
Benefit
s.U>l aJjUJ LjjJL (tdxJl jLT jJ
"Ifknowledge was in Pleiades,183 one ofthe children ofthe
Persians would take it. ”184
183 A constellation ofstars inTaurus.
184 Imam Ahmed 2/296.
185 Imam Malik, Imam As-Shafi and Imam Ahmed (may Allah be
pleased with them all).
186 It was known as parts of Iran,Turkmenistan, Uzbekistan, Afghanistan
andTajikistan.
187 Al-Bukhari 4/1858 and Muslim 4/1972.The brackets contain the
rest ofthe narration.
188 Al-Hakim in Al-Mustadark 4/437 and Ibn Hibban in Sahih 16/298.
Some of them said it meant the greatest imam Abu Hanifa
(may Allah be pleased with him).
Al-Munawi said, “He has virtue over them185 and he is
renowned for his lofty aspiration. In most Arabian countries
they say if the East is mentioned all of them say (it means)
Persia.The only meaning in hadith is the people ofKhurasan186
because if you searched for confirmation in Persia you would
not find it with the first or the last ofthem.You would find this
attribute itself among the people of Persia who entered Islam
with desire, from the scholars, the nobles, the speakers and the
worshippers. Ifwe speak about hadith experts then halfis about
Khurasan, clarified by the narrators ofthem.As for the Persians,
who disbelieved, they ceased to be and there did not remain any
worth mentioning or noble.”
As for his (may Allah bestow peace and blessings upon him)
speech,
b ±!l x#- dbfll J
t(Iffaith was in Pleiades (then a man or men from those
would attain it.)”i87
JLtj olLjdL IaLv*
"Ifsuspended in Pleiades a man ofPersia would take it. ”188
These are believed to be about Salman the Persian (may
Allah be pleased with him), as mentioned by our master, the
great scholar Ibn Al-Arabi in Al-Futuhat Al-Makkiyyah, and
many among the scholars.

CHAPTER 5
Security For the Nation
“Thefamily ofmy house are securityfor my nation. ”189
Al-Hakim Al-Tirmidhi in Al-Nawadir 3/61,Al-Tabarani in Al Kabir
WO ImamAhmed 1/112,Al-Hakim Al-Tirmidhi in Al-Nawadir 3/63.
W1 Al-Hakim in Al-Mastadark 3/517,Al-Hakim Al-Tirmidhi in Al-
Nawadir3/66.
W2 Al-Tabarani in Al-Kabir 3/45 and Al-Daylami in Al-Firdaws 3/255.
Al-Hakim At-Tirmidhi (may Allah be pleased with him) said
in the commentary ofthis hadith, “The family of his house are
those before and after him upon his approach; they are truthful
and the substitutes.’’The substitutes are those who are narrated
from Ah (may Allah ennoble his face) when he said,
7/22.
“1 heard the Messenger ofAllah (may Allah bestow
peace and blessings upon him) say, 'The substitutes are
in Syria, they areforty men who whenever one ofthem dies,
Allah substitutes one in theirplace. By them rain quenches,
victory is granted over the enemy by them, tribulation is
turned awayfrom the people of the earth by them. ”190
These are the family ofthe house of the Messenger ofAllah
(may Allah bestow peace and blessings upon him), the safety
ofthis nation.When they die the earth becomes corrupt. It is
not permissible to attack the lineage of the family of the house
because ofthese (following) meanings:
Firsdy.it is narrated in hadith,
“Ifthefamily ofmy housego then what was decreed on my
nation will befall. ”191
How could you imagine that the family of his house have
disappeared until not a single one of them remains! Most of
them are innumerable and Allah, the Exalted, has blessed them
permanendy, His mercy enshrouds them.
“Every ancestry and lineage are severed on the day ofjudgement except
my ancestry and my lineage.”192
Secondly, the family of his house is the lineage of the tribe
of Hisham and the tribe of ‘Abdulmuttalib. There shall be no
safety when they go and the world shall perish.
Thirdly, you shall find some corrupt and others not, some

The endless nobility of the prophets family (ahl al bayt) by sheikh yusuf ibn ismail al-nabahani translation by arfan shah al-bukhari

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