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Ahl al-Kisā' (Arab:أهل الكساءOrang-orang Berjubah) merujuk kepadaRasul danNabi terakhir,Muhammad, anak perempuannyaFatimah az-Zahra, sepupu dan menantunyaAli bin Abi Talib, serta kedua-dua cucu Nabi Muhammad iaituHasan andHusayn. Mereka semua juga disebut sebagaiĀl al-‘Abā (Arab:آل العبا) atauPanj-tan-e Āl-e Abā (Parsi:پنج تن آل عبا) atau ringkasnyaPanj tan (Parsi:پنج تن, yang berertiyang lima). Asal usul kepercayaan ini ditemui dalamHadis Tentang Peristiwa Berjubah (Hadith of the Event of the Cloak) danHadis Mubahalah (Mubāhalah), duahadis yang telah disahkan untuk diterima pakai oleh kedua-dua Mazhab IslamSunni danSyiah di mana yang kedua-duanya telah diakui benar hanya mempunyai perbezaan dari aspek tafsiranfiqh sahaja, tetapi masih tetap sama dari segala aspek tafsiranaqidah dankeimanannya kepadaAllah dan Rasulullah.
Perkara tersebut adalah merupakan perkara pokok atau perkara asas dalam konsep IslamSyiahImamah (doktrin Syiah), yang menyatakan bahawa keturunan nasab bapa Nabi Muhammad memiliki kepimpinan rohani khusus di kalangan komunitiMuslim.Ahl al-Kisa, bersama dengan keturunan mereka, paraImam, telah membentuk takrifan Syiah tentangAhlul Bait (Ahli-ahli Rumah), istilah yang digunakan untuk merujuk kepada ahli keluarga Muhammad.
Ketiga-tiga cabang Islam Syiah berbeza tentang sifat asli golongan Ahl al-Kisa dan para Imam. Dua cabang besar daripadanya,Imamiyah danIsmailiyah, menganggap mereka berada dalam keadaanIsmah "tidak mungkin melakukan kesilapan", suatu keyakinan yang berasal dariayat penyucian dalamal-Quran.Sebaliknya, cabang ketiga, paraZaidi, melihat mereka hanya sebagai tokoh politik dengan tugas untuk memimpin pemberontakan bagi melawan pihak pemerintah/penguasa yangkorup.
Hadis daripada Golongan Berjubah atau dalambahasa Inggerisnya (The Hadith of The Cloak) (Arabic:حديث الكساءHadith-e-Kisa) merujuk kepadaAhl al-Kisa. Hadis adalah kisah dari sebuah kejadian di manaNabi IslamNabi Muhammad berkumpul bersamaHassan bin Ali,Hussein bin Ali,Ali bin Abi Talib danFatimah di bawah jubahnya(lamparan jubah yang besar).Perkara ini diterangkan dalam banyak Periwayatan Hadis, termasuklah Hadis yang yang diriwayatkan olehSahih Muslim, di mana Nabi Muhammad secara istimewanya telah mengatakan frasaAhl al-Bayt (bermaksud rumah tangga Muhammad atau, harfiahnya, orang-orang rumah) daripada bahagian kedua dari ayat 33:33 daripadaAl Quran, ayat disebut "Ayat Al-Tathir" atau "ayat penyucian".
Ini adalah pusathadith dalam hal perbezaan antaraSyiah danSunniumat Islam (bersama dengan beberapa hadith dan Ayat dalamAl Quran ) kerana ini adalah asas bagiSyiah menyatakan bahawa umat Islam seharusnya hanya tinggal bersama sistem kerajaan yang mengamalkan nasab keturunan dengan garis langsung Nabi Muhammad melaluiFatimah danAli bin Abi Talib, selain juga sebagai asas bagi mereka untuk melanjutkan dakwaan bahawa keturunan tertentu Muhammad adalah sempurna: titik-titik penerangan ini membuatkan masyarakatSunni Muslim sangat tidak bersetuju. Mereka (Muslim Sunni) mendakwa bahawa istilah tersebut mempunyai makna yang lebih luas dan tidak hanya tertentunya akan kuasanya tersebut hanya dalam keluarga Nabi Muhammad sahaja secara eksklusif. Muslim Sunni juga mendakwa bahawa adalah mungkin (adil) untuk setiap orang yang hidup benar-benar dalam iman Islam turut boleh mencapai kemurnian atau kuasa kerohanian yang jitu.
Berkenaan ayat,Sunni mempertiaki bahawa ayat ini berkenaan kepentingan rohani atau kuasa isteri Nabi Muhammad dana keturunannya atau pekerjanya (ahli isi rumahnya - 'Bayt' bererti rumah), for in the verse some un-authentic Sunnihadiths nonetheless relate the legacy of Muhammad to the definition ofAhl al-Bayt. But its not for the physical succession. Sahih Muslim Book 031, Number 5955:
'A'isha reported that Muhammad went out one morning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped him under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying)
Shi'a writers claim that the narrative shows that Muhammad, Fatima, Ali, Hasan and Husayn are the sole members of "Ahl al-Bayt" (lit. people of the house).Shias view this as an illustration of God's confirmation of the purity and sinlessness of those five, "Ahl al-Bayt". This, and other events, leading to the doctrine of the sinlessness of the Ahl al-Bayt. i.e., that Ahl al-Bayt are given the exclusive guardianship of Islam by Allah, since they alone are sinless.
This is a very important hadith forShiaMuslims, along many moreahadith and verses in theQur'an, as the foundation for the Shia claim that governorship of the Muslim community should be only in the posterity ofMuhammad as the base for claims that some descendants of Muhammad are infallible (ismah).
Sunni Scholars hold that the wives of Muhammad were included in the second part of the verse 33:33, since they are addressed in the beginning of verse 33:33. Sunnis reject the notion that the end of this verse would be a stand-alone blessing, meant exclusively for Muhammad, Ali, Fatima, Hasan and Husain, as they have in mind the context of the verse as a whole and the one preceding it.
TheShia counter-argument claims that the verse itself says "only", implying that the blessing of this merit is exclusive to a single group and one other than the wives. i.e., Allah desires to keep away the uncleanness from "only" you, "O people of the House", and not from anyone else, and this is why the six stern commandments of the other verses are given to the wives, because they are not protected and must act accordingly; the "people of the house", on the other hand, need no such instructions. The Shi'a also point out that the rhetoric changes to a masculine tone in the final part of the verse whereas is was feminine before that.
Shias also argue that the first part of the verse addresses a person or group in the feminine gender, while the second part addresses in the masculine gender, meaning that at least one person in the group is a male.
Wilfred Madelung makes the following observation on the verse of purification: "Who are the 'people of the house' here? The pronoun referring to them is in the masculine plural, while the preceding part of the verse is in the feminine plural. This change of gender has evidently contributed to the birth of various accounts of a legendary character, attaching the latter part of the verse to the five People of the Mantle (ahl al-kisā'): Muhammad, 'Ali, Fātima, Hasan and Husayn. In spite of the obvious Shí'ite significance, the great majority of the reports quoted by al-Tabari in his commentary on this verse support this interpretation." Madelung, The Succession to Muhammad, p. 14-15.[1]
According to the Sunni hadith collections, it is narrated that during the 9th - 10th year afterhijra an Arab Christian envoy fromNajran (currently in northernYemen and partly inSaudi Arabia) came to the Muhammad (Sullah ho Alae hey wa Alaehi Wasalam) to argue which of the two parties erred in its doctrine concerningJesus (Quran 3:61). Muhammad (Sullah ho Alae hey wa Alaehi Wasalam) offered to do the Arabic tradition known asMubahala, where each conflicting party should cover themselves, and together all parties ask God sincerely to destroy and inflict with curses on the lying party and their families. Muhammad (Sullah ho Alae hey wa Alaehi Wasalam), to prove to them that he is a prophet, brought his daughter Fatimah (Razi Allah Taellah Anho) and his surviving grandchildren, Hasan and Hussein, and Ali ibn Abi Talib and came back to the Christians and said this is my family (Ahl) and covered himself and his family with a cloak.[1]
TheShia claim that this authentichadith proves whom the Quran is referring to when it mentions theAhlul-Bayt (Arabic: أهل البيت or Household), which includes only Ali(Karam Allah Wajaho), Fatimah(Razi Allah Taellah Anho), and their descendants.[2] Sunni dispute that this verse was about Muhammad(Sallallahu Alaihi wa Salaam)'s wives and their children and even their servants.
The Shia celebrate this event asEid-e Mubahala.[3] Thishadith provides the background for the "purification verse" orayah al-tatheer fromsurahAl-Ahzab in the Quran wherby Allah explicitly identified who are theAhlul Bayt:
"And abide quietly in your homes, and do not flaunt your charms as they used to flaunt them in the old days of pagan ignorance; and be constant in prayer, and render the purifying dues, and pay heed unto Allah and His Apostle: Allah wishes to remove all filth and impurity from you, O People of the House of the Prophet, and to render you utterly free of all pollution." (33:33)[4]
The tradition about thishadith goes from different sources toFatimah, the daughter of Muhammad. She narrated that once her father visited her home, he had fever and was not feeling well, he asked for a Yemeni cloak which Fatimah brought to him and folded it around him. Later he was joined in that Yemeni cloak by his grandsonsHasan andHussein, who were followed by their fatherAli ibn Abi Talib, who was cousin and son-in-law of Muhammad. Finally Fatimah asked the permission to enter that cloak. When all five of them joined together under the cloak, Muhammad narrated the Quranic verse 33:33 to those under the cloak that all five of them are chosen ones, and he further stated that he wants from Allah to keep all impurities out of reach and away from all of us. Muhammad then prayed to Allah to declare all five of them as hisAhlul Bayt and keep away theNajasat (impurities). Allah at that request immediately sent Gabriel to reveal to Muhammad that all the five under the cloak are dearest and closest to Allah and they areTaher (purest of the pure) without any traces of impurities.[5]
Many Sunni scholars remark that the "purification verse" was revealed concerning five people: Muhammad, Ali, Fatimah, Hasan and Husayn.[6] Others maintain that the "purification verse" cannot refer to the inerrancy of the Imams because the context in which it occurs relates to the wives of Muhammad and necessitates that it, too, should refer to them, or that at the very least they cannot be excluded from the category it addresses. If it were to imply inerrancy, then the wives of Muhammad would also have to be inerrant, a belief that Sunni scholars do not hold. Shia scholars, however, do believe in the infallibility of Prophet Muhammad.
Nevertheless, according to the Sunni historian al-Tabari, the termahl al-bayt refers to ‘Ali, Fatima, Hasan, and Husayn. In reference to verse 33:33, L. Veccia Vaglieri, in herEncyclopedia of Islam article entitled "Fatima", writes:
"[…] the preceding verses contain instructions to the wives of Muhammed, and there the verbs and pronouns are in the feminine plural; but in this verse, addressed to the People of the House, the pronouns are in the masculine plural. Thus, it has been said, it is no longer a question of Muhammed’s wives, or of them alone…. The expression Ahl al-bayt can only mean “Family of the Prophet”."
The hadith of the cloak and the purification verse was utilized at various times by theAhlul Bayt to assert their claims to political and spiritual leadership of the Muslim community. For example, at the gathering that was convened after the death ofUmar in 644 to select a caliph, Ali made the following argument: "Is there any among us apart from myself concerning whom the "purification verse" was revealed?"When they answered "no" he proceeded:"The People of the House are overflowing with abundant virtue, for the Quran says,"Allah wishes to remove all filth and impurity from you O House of the Prophet, and to render you utterly free of pollution." (33:33) Allah has therefore removed from us all evil, outer and inner, and placed us firmly on the path of truth and righteousness.[7]
