Nasb-and-the-Nawasib

Conclusion
In conclusion, the preferred view, and Allah E knows best, is that the word
Āl refers to those for who charity was forbidden, including the wives of Nabī
H, according to the correct opinion in this regard. Some scholars have
offered a very interesting rationale for why his wives are part of his Āl. They say
that owing to the fact that their relationship with Rasūl Allāh H is complete
in both the abodes, i.e. they are his wives in both of them, during his lifetime and
after his demise, this complete relationship which will never come to an end is
equal to a blood relationship which similarly does not end. 1
This selection which is a combination of the second and third view sums up all
the various texts pertaining to this topic. Thus if at times the word Āl appears
in a particular context where only some members thereof are intended, to the
exclusion of the others, that is inconsequential; because in Arabic at times the
whole is mentioned and only a few members thereof are intended.
The Status of the Ahl al-Bayt according to the Ahl al-Sunnah
The Ahl al-Bayt enjoy a very intimate bond with Nabī H due to the
relationship they enjoy with him; they are from him and he is from them. Hence
they enjoy such rights which no one besides them shares with them; their rights
have a direct link with his rights, rather they are so intertwined that they cannot
be separated. There are many texts, specific and general, which emphasise this.
These texts at times extoll their virtues and praise them, and at times they exhort
the Ummah to be cognizant of their rights and see to their well-being.
Zayd ibn Arqam I narrates:
قام رسول الله صلى الله عليه وسلم يوما فينا خطيبا بماء يدعى خما بين مكة والمدينة فحمد الله وأثنى
عليه ووعظ وذكر ثم قال أما بعد أل أيها الناس فإنما أنا بشر يوشك أن يأتي رسول ربي فأجيب وأنا تارك
فيكم ثقلين أولهما كتاب الله فيه الهدى والنور فخذوا بكتاب الله واستمسكوا به فحث على كتاب الله
ورغب فيه ثم قال وأهل بيتي أذكركم الله في أهل بيتي أذكركم الله في أهل بيتي أذكركم الله في أهل بيتي
1 Al-Sunan al-Kubrā 2/150; Shuʿab al-Īmān 2/225; Jilāʾ al-Afhām p. 217.
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