The author of this book, may Allah have mercy on him, said: If someone asks about the statement of the Prophet صلى الله عليه وعلى آله وسلم: "Indeed, I am leaving among you that which, if you hold fast to it, you will never go astray after me: the Book of Allah and my ‘Itrah. Verily, they will never separate until they return to me at the Pond." He said: What prevents Abu Bakr from being part of the ‘Itrah? And all of Banu Umayyah as well? Why should the ‘Itrah only be limited to the children of Hasan and Husayn? Does this mean that Ali ibn Abi Talib is not part of the ‘Itrah? It was said to him: This is rejected based on the language and the Prophet’s صلى الله عليه وعلى آله وسلم own words, as he said: "My ‘Itrah is my Ahl al-Bayt."
The term "Ahl" (family) is derived from "Ahala al-Bayt", meaning those who inhabit and maintain the house. It is said of those who dwell in a house: they are its "Ahl". Likewise, Quraysh were called the "family of Allah" because they were caretakers of His House. The word "Al" means "Ahl" (family); Allah the Almighty said regarding the story of Lot: "Take your family during a part of the night," and He also said: "Except the family of Lot, We saved them at dawn." So the "Al" was named as "Ahl", and linguistically, "Al" is equivalent to "Ahl". Originally, the Arabs, when wanting to minimize "Ahl", would say "Uhayl", but due to heaviness in pronunciation, the "h" was dropped, and it became "Al", thus referring to everyone related to a man by lineage.
Then this term was borrowed to describe followers of a religion. Hence, those who follow the Prophet صلى الله عليه وعلى آله وسلم in his religion are called his "Al". Allah said: "Enter the people of Pharaoh into the severest punishment." And it is only correct to understand the "Al" in the story of Pharaoh as his followers, for Allah punished them for disbelief, not for lineage. So it would not be permissible to understand the phrase "Enter the people of Pharaoh" as referring to his household. Therefore, whenever someone says "the Al of a man", he refers to his family unless metaphor is intended, just as Allah used it metaphorically in "Enter the people of Pharaoh." It is also narrated from Imam al-Sadiq عليه السلام: "He only meant his two sons."
As for "Ahl", it refers to the progeny of a man—his children, the children of his father and grandfather, and his close relatives as commonly understood. It does not include distant ancestors. For example, Arabs do not refer to non-Arabs as "our family," even though Ibrahim عليه السلام is their common ancestor. Mudar does not call Iyad or Rabi'ah "our family", and Quraysh does not call the rest of Mudar "our family". If it were valid to consider all of Quraysh the Prophet’s صلى الله عليه وعلى آله وسلم family due to lineage, then all of Mudar and the Arabs would be included. But the "Ahl" refers specifically to the household and close kin. Hence, the Ahl of the Messenger of Allah صلى الله عليه وعلى آله وسلم are the Banu Hashim, not the other clans.
Once it is established that the Prophet’s صلى الله عليه وعلى آله وسلم statement: "I am leaving among you that which, if you hold fast to it, you will never go astray: the Book of Allah and my ‘Itrah, my Ahl al-Bayt," was followed by a question—what is the ‘Itrah? He صلى الله عليه وعلى آله وسلم himself explained it as his Ahl al-Bayt. Linguistically, "‘Itrah" refers to a shrub that grows at the mouth of a lizard's hole. The poet al-Hudhali said: "I never thought I’d stand opposed to them Six households like the growing of the ‘Itr." Abu Ubayd in his Book of Proverbs, citing Abu Ubaydah, says that "‘Itr" and "‘Itrah" refer to the root of a person. From this comes the saying: "She returned to her ‘Itrah"—meaning to her old character.
Thus, in its original usage, the ‘Itrah means the people of a man. And likewise, the Messenger of Allah صلى الله عليه وعلى آله وسلم said: "My ‘Itrah is my Ahl al-Bayt." This shows that the ‘Itrah is the same as the Ahl, and the Ahl includes children and others. If the ‘Itrah referred only to children and excluded others from the household, then the Prophet’s صلى الله عليه وعلى آله وسلم statement: "Indeed, I am leaving among you that which, if you hold fast to it, you will never go astray: the Book of Allah and my ‘Itrah, my Ahl al-Bayt. They will never separate until they return to me at the Pond," would not include Ali ibn Abi Talib عليه السلام. Then he would not be among those who are inseparable from the Qur’an, nor among those who guide rightly when followed, nor included in this promise—making the Prophet’s صلى الله عليه وعلى آله وسلم statement limited, not general.
If it were permitted for the statement to be limited to certain descendants, then it could be even more limited to only some among them, since there is no wording that restricts the meaning to one category over another. What proves that Ali عليه السلام is included in the ‘Itrah is the Prophet’s صلى الله عليه وعلى آله وسلم statement: "They will never separate until they return to me at the Pond." The entire Muslim community—except for those whose disagreement is not considered valid—agreed that Ali عليه السلام never departed from the rulings of the Book of Allah, and that no one after the Prophet صلى الله عليه وعلى آله وسلم was more knowledgeable of the Qur’an than he. Even though Hasan and Husayn عليه السلام were appointed successors, can anyone say they were more learned than their father? They only learned and followed through him.
Therefore, the Prophet’s صلى الله عليه وعلى آله وسلم statement: "I am leaving among you that which, if you hold fast to it, you will never go astray," must either apply to every era or be limited to one. If it applies to all eras, then in the time when Ali عليه السلام was present, who else was left among the ‘Itrah? If someone says: Hasan and Husayn, they would be implying they were more learned than their father—which contradicts consensus. If he claims the statement applies only to a specific time, then he permits partial application of the Hadith, choosing some from the ‘Itrah and excluding others—though no wording specifies such restriction. Therefore, either the Prophet’s صلى الله عليه وعلى آله وسلم statement applies to all times and all of the ‘Itrah, or not at all. And if it applies to all times, then Ali عليه السلام must be included. Otherwise, it would mean that someone more learned than him was overlooked, which no Muslim accepts or attributes to the Prophet صلى الله عليه وعلى آله وسلم.
Our purpose in citing the Prophet’s صلى الله عليه وعلى آله وسلم words: "They will never separate until they return to me at the Pond" is to affirm the unbroken presence of Allah’s proofs (Hujjah) until the Day of Judgment. The Qur’an will always be accompanied by a divinely appointed Imam from the ‘Itrah عليه السلام who understands its rulings until the end of time, as the Prophet صلى الله عليه وعلى آله وسلم said: "They will never separate until they return to me at the Pond."
Likewise, his saying صلى الله عليه وعلى آله وسلم: "Their example is like the stars: whenever one sets, another rises, until the Day of Judgment," confirms our belief that the earth is never devoid of a divine proof, either well-known and public or hidden and obscure, so that Allah’s arguments and clear signs are never invalidated. The Prophet صلى الله عليه وعلى آله وسلم identified the members of the ‘Itrah who are forever paired with the Book of Allah in this noble narration.
Commentary #1
والأهل مأخوذ من أهالة البيت، وهم الذين يعمرونه، فقيل لكل من عمر البيت "أهل"، كما قيل لمن عمر البيت "أهله". ولذلك قيل لقريش: "آل الله" لأنهم عمار بيته. والآل هو الأهل؛ قال الله عز وجل في قصة لوط: فأسرِ بأهلك بقطع من الليل، وقال: إلا آل لوط نجيناهم بسحر، فسمى "الآل" أهلاً، والآل في اللغة هو الأهل. وأصل الكلمة أن العرب إذا أرادت تصغير "الأهل" قالت "أهيل"، ثم استثقلت الهاء فقالت "آل" وأسقطت الهاء، فصار معنى "الآل" كل من يرجع إلى الرجل من أهله بنسبه.
ثم استعير هذا المعنى في الأمة، فقيل لمن رجع إلى النبي (ص) بدينه "آل"، قال الله عز وجل: أدخلوا آل فرعون أشد العذاب. وإنما صح أن "الآل" في قصة فرعون هم أتباعه؛ لأن الله عز وجل إنما عذبه على الكفر، لا على النسب. فلم يجز أن يكون المقصود بـ"آل فرعون" أهل بيته. فمتى قال قائل "آل الرجل"، فإنما يرجع بهذا القول إلى أهله، إلا أن تدل عليه دلالة الاستعارة، كما في قوله: أدخلوا آل فرعون. وقد رُوي عن الصادق (عليه السلام) أنه قال: ما عَنى إلا ابنيه.
وأما "الأهل" فهم الذرية من ولد الرجل، وولد أبيه، وجده ودُنِيه على ما تعورف، ولا يقال لولد الجد الأبعد أهل. ألا ترى أن العرب لا تقول للعجم "أهلنا"، وإن كان إبراهيم (عليه السلام) جدهم؟ ولا تقول مضر لأياد "أهلنا"، ولا لربيعة، ولا تقول قريش لسائر ولد مضر "أهلنا". ولو جاز أن يكون سائر قريش أهل الرسول (ص) بالنسب، لكان ولد مضر وسائر العرب أهله. فالأهل أهل بيت الرجل ودُنِيه، فأهل رسول الله (ص) بنو هاشم دون سائر البطون.
فإذا ثبت أن قوله (ص): إني مخلّف فيكم ما إن تمسكتم به لن تضلوا: كتاب الله وعترتي أهل بيتي، فسأل سائل: ما العترة؟ فقد فسرها هو (ص) بقوله: أهل بيتي. وهكذا في اللغة، فإن العترة شجرة تنبت على باب جحر الضب، كما قال الهذلي: فما كنت أخشى أن أقيم خلافهم لستة أبيات كما ينبت العتر وقال أبو عبيد في كتاب الأمثال، ناقلًا عن أبي عبيدة: "العتر" و"العطر" أصل الإنسان، ومنه قولهم: عادت لعترها لميس، أي عادت إلى خُلق كانت قد فارقته.
فالعترة في أصل اللغة أهل الرجل. وكذلك قال رسول الله (ص): عترتي أهل بيتي. فتبين أن العترة هم الأهل، والأهل هم الولد وغيرهم. ولو لم تكن العترة الأهل، وكانوا الولد دون سائر أهله، لكان قوله (ص): إني مخلّف فيكم ما إن تمسكتم به لن تضلوا: كتاب الله وعترتي أهل بيتي، وإنهما لن يفترقا حتى يردا عليّ الحوض، لا يشمل علي بن أبي طالب (عليه السلام)، لأنه لم يدخل في العترة، فلا يكون ممن لا يفارقه الكتاب، ولا ممن إن تمسكنا به لن نضل، ولا ممن دخل في هذا القول، فيكون كلام النبي (ص) خاصًا دون عام.
فإن صلح أن يكون خاصًا في الولد، صلح أن يكون في بعض الولد، لأنه ليس في الكلام ما يدل على خصوصية في جنس دون جنس. ومما يدل على أن عليًا (عليه السلام) داخل في العترة، قوله (ص): وإنهما لن يفترقا حتى يردا عليّ الحوض. وقد أجمعت الأمة – إلا من شذ ممن لا يُعتد بخلافه – على أن عليًا (عليه السلام) لم يفارق حكم كتاب الله، وأن رسول الله (ص) لم يخلّف أحدًا أعلم بكتاب الله منه.
وقد كان الحسن والحسين (عليهما السلام) ممن خلّفهما، فهل في الأمة من يقول إنهما كانا أعلم بكتاب الله من علي (عليه السلام)؟ وهل كانا إلا آخذين عنه، مقتديين به؟ ولا يخلو قوله (ص): إني مخلّف فيكم ما إن تمسكتم به لن تضلوا، من أن يكون لكل عصر، أو لعصر دون عصر. فإن كان لكل عصر، فالعصر الذي كان علي (عليه السلام) فيه قائمًا، من كان فيه المخلّف فينا؟ أكان الحسن والحسين (عليهما السلام) هما المرادين؟ فإن قال القائل: هما، فقد أوجب أنهما في وقت مضي النبي (ص) كانا أعلم من أبيهما، وخرج من لسان الأمة.
وإن قال إن النبي (ص) أراد بهذا وقتًا دون وقت، فقد أجاز على نفسه أن يكون أراد بعض العترة دون البعض. لأنه ليس الوقت الذي يدعيه خصمنا أحق بما ندعيه فيه من قول غيره. ولا بد أن يكون النبي (ص) عمم بقوله "التخليف" لكل الأعصار والدهور، أو خصص. فإن عم، فالعصر الذي قام فيه علي بن أبي طالب (عليه السلام) يوجب دخوله في العترة. إلا أن يقال إنه ظُلم، إذ كان بحضرته من ولده من هو أعلم منه، وهذا لا يقول به مسلم، ولا يجيزه مؤمن على رسول الله (ص).
وكان مرادنا بإيراد قول النبي (ص): وإنهما لن يفترقا حتى يردا عليّ الحوض، في هذا الباب، إثبات اتصال أمر حجج الله (عليهم السلام) إلى يوم القيامة، وأن القرآن لا يخلو من حجة مقترن إليه من الأئمة الذين هم العترة (عليهم السلام)، يعلم حكمه إلى يوم القيامة، لقوله (ص): لن يفترقا حتى يردا عليّ الحوض.
وهكذا قوله (ص): إن مثلهم كمثل النجوم، كلما غاب نجم طلع نجم إلى يوم القيامة، هو تصديق لقولنا إن الأرض لا تخلو من حجة لله على خلقه، ظاهر مشهور أو خافٍ مغمور، لئلا تبطل حجج الله عز وجل، وبيناته. وقد بين النبي (ص) من العترة المقرونة إلى كتاب الله عز وجل في هذا الحديث الشريف.
The term "Ahl" (family) is derived from "Ahala al-Bayt", meaning those who inhabit and maintain the house. It is said of those who dwell in a house: they are its "Ahl". Likewise, Quraysh were called the "family of Allah" because they were caretakers of His House. The word "Al" means "Ahl" (family); Allah the Almighty said regarding the story of Lot: "Take your family during a part of the night," and He also said: "Except the family of Lot, We saved them at dawn." So the "Al" was named as "Ahl", and linguistically, "Al" is equivalent to "Ahl". Originally, the Arabs, when wanting to minimize "Ahl", would say "Uhayl", but due to heaviness in pronunciation, the "h" was dropped, and it became "Al", thus referring to everyone related to a man by lineage.
Then this term was borrowed to describe followers of a religion. Hence, those who follow the Prophet صلى الله عليه وعلى آله وسلم in his religion are called his "Al". Allah said: "Enter the people of Pharaoh into the severest punishment." And it is only correct to understand the "Al" in the story of Pharaoh as his followers, for Allah punished them for disbelief, not for lineage. So it would not be permissible to understand the phrase "Enter the people of Pharaoh" as referring to his household. Therefore, whenever someone says "the Al of a man", he refers to his family unless metaphor is intended, just as Allah used it metaphorically in "Enter the people of Pharaoh." It is also narrated from Imam al-Sadiq عليه السلام: "He only meant his two sons."
As for "Ahl", it refers to the progeny of a man—his children, the children of his father and grandfather, and his close relatives as commonly understood. It does not include distant ancestors. For example, Arabs do not refer to non-Arabs as "our family," even though Ibrahim عليه السلام is their common ancestor. Mudar does not call Iyad or Rabi'ah "our family", and Quraysh does not call the rest of Mudar "our family". If it were valid to consider all of Quraysh the Prophet’s صلى الله عليه وعلى آله وسلم family due to lineage, then all of Mudar and the Arabs would be included. But the "Ahl" refers specifically to the household and close kin. Hence, the Ahl of the Messenger of Allah صلى الله عليه وعلى آله وسلم are the Banu Hashim, not the other clans.
Once it is established that the Prophet’s صلى الله عليه وعلى آله وسلم statement: "I am leaving among you that which, if you hold fast to it, you will never go astray: the Book of Allah and my ‘Itrah, my Ahl al-Bayt," was followed by a question—what is the ‘Itrah? He صلى الله عليه وعلى آله وسلم himself explained it as his Ahl al-Bayt. Linguistically, "‘Itrah" refers to a shrub that grows at the mouth of a lizard's hole. The poet al-Hudhali said: "I never thought I’d stand opposed to them Six households like the growing of the ‘Itr." Abu Ubayd in his Book of Proverbs, citing Abu Ubaydah, says that "‘Itr" and "‘Itrah" refer to the root of a person. From this comes the saying: "She returned to her ‘Itrah"—meaning to her old character.
Thus, in its original usage, the ‘Itrah means the people of a man. And likewise, the Messenger of Allah صلى الله عليه وعلى آله وسلم said: "My ‘Itrah is my Ahl al-Bayt." This shows that the ‘Itrah is the same as the Ahl, and the Ahl includes children and others. If the ‘Itrah referred only to children and excluded others from the household, then the Prophet’s صلى الله عليه وعلى آله وسلم statement: "Indeed, I am leaving among you that which, if you hold fast to it, you will never go astray: the Book of Allah and my ‘Itrah, my Ahl al-Bayt. They will never separate until they return to me at the Pond," would not include Ali ibn Abi Talib عليه السلام. Then he would not be among those who are inseparable from the Qur’an, nor among those who guide rightly when followed, nor included in this promise—making the Prophet’s صلى الله عليه وعلى آله وسلم statement limited, not general.
If it were permitted for the statement to be limited to certain descendants, then it could be even more limited to only some among them, since there is no wording that restricts the meaning to one category over another. What proves that Ali عليه السلام is included in the ‘Itrah is the Prophet’s صلى الله عليه وعلى آله وسلم statement: "They will never separate until they return to me at the Pond." The entire Muslim community—except for those whose disagreement is not considered valid—agreed that Ali عليه السلام never departed from the rulings of the Book of Allah, and that no one after the Prophet صلى الله عليه وعلى آله وسلم was more knowledgeable of the Qur’an than he. Even though Hasan and Husayn عليه السلام were appointed successors, can anyone say they were more learned than their father? They only learned and followed through him.
Therefore, the Prophet’s صلى الله عليه وعلى آله وسلم statement: "I am leaving among you that which, if you hold fast to it, you will never go astray," must either apply to every era or be limited to one. If it applies to all eras, then in the time when Ali عليه السلام was present, who else was left among the ‘Itrah? If someone says: Hasan and Husayn, they would be implying they were more learned than their father—which contradicts consensus. If he claims the statement applies only to a specific time, then he permits partial application of the Hadith, choosing some from the ‘Itrah and excluding others—though no wording specifies such restriction. Therefore, either the Prophet’s صلى الله عليه وعلى آله وسلم statement applies to all times and all of the ‘Itrah, or not at all. And if it applies to all times, then Ali عليه السلام must be included. Otherwise, it would mean that someone more learned than him was overlooked, which no Muslim accepts or attributes to the Prophet صلى الله عليه وعلى آله وسلم.
Our purpose in citing the Prophet’s صلى الله عليه وعلى آله وسلم words: "They will never separate until they return to me at the Pond" is to affirm the unbroken presence of Allah’s proofs (Hujjah) until the Day of Judgment. The Qur’an will always be accompanied by a divinely appointed Imam from the ‘Itrah عليه السلام who understands its rulings until the end of time, as the Prophet صلى الله عليه وعلى آله وسلم said: "They will never separate until they return to me at the Pond."
Likewise, his saying صلى الله عليه وعلى آله وسلم: "Their example is like the stars: whenever one sets, another rises, until the Day of Judgment," confirms our belief that the earth is never devoid of a divine proof, either well-known and public or hidden and obscure, so that Allah’s arguments and clear signs are never invalidated. The Prophet صلى الله عليه وعلى آله وسلم identified the members of the ‘Itrah who are forever paired with the Book of Allah in this noble narration.