Why We Follow the Family of Prophet Muhammad

Throughout history, religious figures have been regarded as divine emissaries, appointed by God to guide humanity. Their words, along with those of their divinely appointed successors, were meant to be upheld and followed. A recurring theme in many religions is the emergence of self-proclaimed scholars—those not appointed by divine authority—who distort the essence of religion for personal, political, or financial gain. From the time of the Samiri during Moses's era, to the Pharisees and scribes during the time of Jesus, this pattern has repeated itself. Despite divine messengers appointing successors to preserve the truth, mankind has often deviated, favoring those without legitimate authority. The prophets and messengers always attempt to guide their nations and show them who to follow. This pattern repeated itself in Islam as well and ultimately led to the destruction of the Muslims nation.

One significant incident in Islamic history, known as The Tragedy of Thursday, occurred when the Prophet Muhammad intended to write a will to prevent the Muslim nation from going astray. However, some companions opposed this, leading to confusion and ultimately preventing the documentation of this critical guidance.

As narrated in Sahih Muslim 1637c, Ibn Abbas reported:

“When Allah’s Messenger was in his final illness, a group of people, including Umar ibn al-Khattab, were present. The Prophet said: ‘Come, I will write a document for you after which you will never go astray.’ Umar responded: ‘The pain has overwhelmed Allah’s Messenger. The Qur’an is sufficient for us.’ The people in the house disagreed, some demanding the document, others supporting Umar. Amidst the dispute, the Prophet ordered them to leave. Ibn Abbas would later say: ‘It was a great tragedy that their dispute prevented the Prophet from writing the document.’”

Despite this opposition, a few days later, the Prophet did indeed write a will in the presence of those who supported it. In this will, he appointed his successors, beginning with Imam Ali, followed by Imam Hasan and Imam Husayn, whom he identified as the leaders of the youth in Paradise.

According to Sheikh Al-Toosi in Al-Ghayba, the Prophet dictated the following to Imam Ali on the night of his death:

“O Ali, there will be twelve Imams after me and after them twelve Mahdis. You, O Ali, are the first of the twelve Imams. Allah has named you in the heavens as Ali Al-Murtadha, The Commander of the Faithful, the Truthful, the Criterion, the Trusted, and the Mahdi. These titles do not rightfully belong to anyone but you... You are my successor over my family, and my nation after me…”

The narration continues to list each of the twelve Imams and then twelve Mahdis, naming three names: Ahmed, Abdullah and Mahdi.

It is well established that the individuals named in the Prophet’s will were members of the Ahlul Bayt (People of the House). The Prophet made their elevated status known throughout his life, and their virtues are documented in both Sunni and Shia texts.

The Prophet said: "Fatima is a part of me, and whoever angers her, angers me."

The narration reported in Sahih al-Bukhari 3714, where the Prophet Muhammad states, "Fatima is a part of me, and whoever angers her, angers me," is a powerful declaration of the deep spiritual and emotional bond between the Prophet and his daughter Fatima. This statement elevates her status by showing that her pleasure and displeasure are directly tied to the Prophet’s own, indicating her immense value in his eyes and, by extension, in the eyes of the Muslim community. It implies that honoring Fatima is not just a matter of familial respect, but a religious duty, as any harm or offense to her is seen as harm to the Prophet himself. This hadith affirms her rights, dignity, and moral authority, making it clear that she holds a central and revered position in Islam—not only as the daughter of the Prophet, but as someone whose character and status are intimately linked with the integrity and guidance of the Prophet’s message.

The same is true for the Prophets grandson, Hussain. Narrated Ya'la bin Murrah: The Prophet said:

"Hussain is from me, and I am from Hussain. Allah loves whoever loves Hussain. Hussain is a leader among leaders." (Jami` at-Tirmidhi 3775)

It was narrated that Ibn 'Umar said:

"The Messenger of Allah said: 'Hassan and Hussain will be the leaders of the youth of Paradise, and their father is better than them." (Sunan Ibn Majah 118)

This hadith highlights the esteemed status and rights of Imam Hassan and Imam Hussain by affirming their unparalleled position among the youth of Paradise. When the Prophet Muhammad declared, "Hassan and Hussain will be the leaders of the youth of Paradise," he elevated them to a position of spiritual and moral excellence, reflecting their purity, piety, and closeness to him. The addition of “and their father is better than them” further emphasizes the noble lineage and virtue of their family, referring to Imam Ali ibn Abi Talib, who is honored above even these two exalted figures. Together, this hadith underscores not only their spiritual stature but also their rightful place as respected and beloved members of the Prophet’s household (Ahlul Bayt), whose guidance and example hold great significance in Islamic tradition.

A’isha reported: "One morning, the Messenger of Allah came out wearing a cloak made of black camel's hair. Then Hasan, Husayn, Fatima, and Ali joined him under the cloak. He said: 'Allah only wishes to remove impurity from you, O People of the Household, and purify you completely.'" (Sahih Muslim 2424)

This hadith shows the elevated status of the people of the House of Mohammed as they were all purified through a thorough purification. This hadith also clarifies the people of his Household and the ones who were purified. 

Then from it is the narration of Zaid bin Arqam that preceded in the Chapter of "Showing reverence to the Family of Allah's Messenger".

He said:

"One day Messenger of Allah stood amongst us to deliver a Khutbah. So he praised Allah, extolled Him, exhorted and reminded (us) and said: 'Amma Ba'du (now then)! O people, certainly I am a human being. I am about to receive a messenger of Allah my Lord (the angel of death) and I respond. And I am leaving among you two weighty things: There first of which is the Book of Allah. In is guidance and light, so hold fast to the Book of Allah and adhere to it.' So he exhorted (us) (to hold fast to it) and encouraged it then said, 'And the members of my household, I remind you of Allah with regards (of your duties) to the members of my family."' (Sahih Muslim 2408a)

This hadith highlights the profound status and rights of the family of Prophet Muhammad, known as Ahlul Bayt. In one of his final sermons, the Prophet stood before his companions and, after praising Allah and offering guidance, stated that he was soon to depart from this world. He then emphasized that he was leaving behind two weighty and invaluable legacies: the Book of Allah and his family. By pairing the Qur'an with his household, the Prophet placed immense significance on the role and status of his family within the Muslim community. He urged the people to hold fast to the Qur'an for its guidance and light, and then, he passionately reminded them of their duty towards his family, saying, “I remind you of Allah with regards to the members of my family.” This was a clear indication of the importance he placed on their care and respect. The Prophet’s words establish a spiritual and moral obligation upon the believers to honor and protect his family, especially after his passing. It serves as a lasting reminder that the Ahlul Bayt deserve love, reverence, and loyalty from the Muslim ummah, just as the Qur’an is held in the highest regard.

In Jami` at-Tirmidhi 3712 we read:

Indeed 'Ali is from me, and I am from him, and he is the ally of every believer after me."

The hadith emphasizes the deep spiritual and familial connection between Prophet Muhammad and Imam Ali, highlighting Imam Ali’s unique status. By stating, “Ali is from me and I am from Ali,” the Prophet underscores that Imam Ali is not only his close relative but also his spiritual heir, embodying the same values, mission, and qualities of leadership that the Prophet himself exhibited. The phrase “he is the wali of every believer after me” establishes Imam Ali as the rightful guardian and leader of the Muslim community following the Prophet’s death. This implies that Imam Ali’s role is not merely political but also spiritual, ensuring the preservation and proper guidance of Islam after the Prophet's passing. The hadith confirms that Imam Ali’s leadership is divinely ordained and essential for maintaining the unity, integrity, and true practice of the faith, positioning him as the first rightful Imam and protector of the community.

The Qur'an also reinforces the special status of the Prophet’s family.

The following verse is a direct reference to the purity and status of the Ahlul Bayt, indicating their divinely ordained role:

Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification. (Surah Al-Ahzab 33:33)

This extensive purification suggests their right to leadership and guidance in the community, as they are seen as models of virtue and piety. Furthermore, the verse implies that Muslims have an obligation to respect and honor the Ahlul Bayt, as their purity is divinely ordained. This divine purification affirms their rights, including their authority to lead and guide the ummah, and stresses the importance of maintaining their status within the community. Thus, this verse underscores the special rights of the Ahlul Bayt, not only in terms of their spiritual purity but also in their role as leaders and protectors of the faith.

 “Say, [O Prophet], ‘I do not ask you for any reward except love for [my] near relatives.’” (Surah Ash-Shura 42:23)

This verse signifies the special status and rights of the Prophet’s family, the Ahlul Bayt, within the Islamic tradition. Islamic scholars across traditions identify these “near relatives” as Ali, Fatimah, Hasan, Husayn, and their righteous descendants. The use of the term “love” (mawadda) in the verse is not limited to emotional affection, but implies deep respect, loyalty, and support for the values and guidance embodied by the Ahlul Bayt. Their love is presented as a sign of faith, a recognition of their purity and sacrifice, and a means of maintaining a spiritual connection to the Prophet himself. Therefore, this verse not only affirms the elevated position of the Prophet’s family but also establishes their right to be loved, followed, and honored by the Muslim community.

Despite the overwhelming textual and historical evidence, many Muslims have failed to uphold the rights of the Prophet’s family. Tragically, members of the Ahlul Bayt were martyred, poisoned, and persecuted. Today, the Muslim world is fractured into many sects—seventy-three, according to one narration—of which only one is said to be truly guided. That one group is identified as those who held fast to the successors of the Prophet as mentioned in his will. While Sunni communities historically did not recognize the Prophet Muhammad’s designated successors as outlined in certain traditions, and in some cases supported political figures who were in opposition to the Prophet’s family, the Shia community affirmed the leadership of several of those successors but they deny the truth regarding the role and identity of the Mahdis mentioned in the Prophet’s reported will.

The current state of the Muslim world is marked by a troubling combination of disunity, internal conflict, and moral decay. Across many Muslim-majority nations, sectarian violence, political instability, and corruption have become widespread, leading to the breakdown of social cohesion and the erosion of basic ethical principles. Scholars, in some instances, have issued fatwas that permit violence against fellow Muslims, further exacerbating the division within the community. Such fatwas are often used to justify actions that go against the core values of Islam, resulting in destruction, suffering, and a profound loss of trust among Muslims. At the same time, many Muslims are forced to flee their homelands in search of safety, often seeking refuge in countries that were once labeled as enemies of Islam. These displaced individuals face a loss of identity, belonging, and security, while the broader Muslim world struggles to provide the necessary peace and stability. This situation has created an urgent need for a solution that can restore harmony and guide the Muslim world back to its foundational principles. The key to overcoming this turmoil lies in restoring the rights of the Prophet’s family, also known as the Ahlul Bayt.

The emergence of the Yamani, the Qa’im, and the Twelfth Imam—figures whose names are preserved in the Will and in  narrations attributed to the Prophet Muhammad—represents a pivotal moment in Islamic eschatology and spiritual renewal. These individuals are not merely symbolic leaders but divinely appointed guides, entrusted with restoring justice, truth, and divine governance to a world marked by corruption and oppression.

The Twelfth Imam, also known as the Mahdi, is believed to be the final divinely guided successor in a line of twelve Imams from the Prophet’s family. His return is anticipated as a time of global justice, spiritual awakening, and the fulfillment of God's promise to establish righteousness on Earth. The Qa’im, often associated with the Mahdi, is viewed as the one who will rise against injustice, while the Yamani is understood to be a precursor figure—an upright leader who paves the way and unifies the righteous under the banner of truth.

Recognizing the authority of these divinely appointed leaders is seen as essential not only for the unity and guidance of the Muslim nation but also for the broader hope of establishing lasting peace, equity, and moral order in the world. Their emergence signals a return to the pure and original principles of Islam, grounded in compassion, justice, and the unbroken legacy of the Prophet’s household.