the broader scope of the verse’s meaning, and the inclusion within it of Ali and his family, as al-Hafiz Ibn Kathir and others have explained.

Likewise, in the hadith of “the family,” the Prophet clarified that what was meant was his household, in the comprehensive sense that includes his wives, Ali, and his family. For this reason, al-Turibushti said, as cited in al-Mirqat (5/600): “A man’s family consists of his household and his closest clan. Since the term ‘family’ is used in many different senses, the Messenger of Allah clarified it by saying, ‘my household,’ so that it would be known that he meant his descendants, his closest agnates, and his wives.”

The second point is that what is intended by “the household” is specifically their righteous scholars and those among them who hold fast to the Book and the Sunnah. Imam Abu Ja‘far al-Tahawi, may Allah have mercy on him, said: “The family are the members of his household who follow his religion and hold fast to his command.” Shaykh Ali al-Qari mentioned something similar in the passage cited above. He then regarded as most likely that the reason for specifically mentioning the household is what he expressed in these words: “The members of a household are generally more knowledgeable of the master of that household and of his circumstances. What is intended, therefore, are those among them who possess knowledge, who are acquainted with his biography, adhere to his way, and know his rulings and wisdom. Thus, they are fit to be paired with the Book of Allah, Glorified be He, as He said: ‘He teaches them the Book and wisdom.’”

I say: Similar to this is Allah’s statement, addressing his wives in the previously cited Verse of Purification: “And remember what is recited in your homes of Allah’s verses and wisdom.” It thus becomes clear that what is meant by “the household” is those among them who hold fast to his Sunnah; it is this that is specifically intended in the hadith. That is why it was made one of the two weighty matters in the hadith of Zayd ibn Arqam, corresponding to the first weighty matter, which is the Quran. This is indicated by Ibn al-Athir’s statement in al-Nihayah: “They were called the two weighty matters because adhering to them—meaning, the Book and the Sunnah—and acting upon them is burdensome. Every consequential and precious thing is called weighty; thus, he called them the two weighty matters in order to magnify their worth and exalt their rank.”