Showing Reverence to the Family of Allah's Messenger (pbuh) Hadith al-Thaqlayn–and the one narrated in the Sahihayn–is as follows:

Ahlul Bayt is a phrase meaning People of the House, or family. In the Islamic tradition it refers to the household of the prophet Muhammad (saw) and his progeny through his daughter Syeda Fatima Zahra's marriage with his cousin Ali ibn Abi Talib ; their sons Hasan ibn Ali and Husayn ibn Ali were the grandsons of The Holy Prophet (Saw).

 

“I am going to leave with you two heavy burdens. The first of them is the Book of Allah: in it is the true guidance and the light. Therefore, hold fast to it.” Then he (the Prophet) prompted and induced the Muslims to adhere to the Book of God. Then he said: “And my household. I remind you of Allah in matters relating to my household. I remind you of Allah in matters relating to my household. I remind you of Allah in matters relating to my household.”

This version has been reported (with very minor variations, if any) in Sahih Muslim, Musnad Ahmad, Sunan Daarimiy, and others. In Sahih Muslim #5922, we also find that the following was said: “The Book of Allah contains right guidance, the light, and whoever adheres to it and holds it fast, he is upon right guidance and whosoever deviates from it goes astray.”

The Event Of The Cloak (Hadith Al-Kisa) is the event where the Prophet Muhammad collected Hasan, Husein, Ali and Fatimah in his cloak. This is mentioned in several ahadith, including Sahih Muslim where The Prophet Muhammad (saw) is quoted as saying the second part of verse 33:33 of the Qur'an, the verse called "Ayat al-Tathir" or "the verse of purification":"Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (a thorough purifying)" Sahih Bukhari-Book 031, Number 5955: 'A'isha reported that Allah's Apostle (may peace be upon him) 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 with thorough purifyingIn the Holy Quran, the following verse has been revealed about the members of the Household of the Holy Prophet (s): "...Say: I do not ask of you any reward for it but love for my near relatives(ahlul bayt) ..." (42:23)         Allah, the Exalted, says: "Allah wishes only to remove Ar-Rijs (evil deeds and sins) from you, O members of the family (of the Prophet (PBUH)), and to purify you with a thorough purification. '' (33:33) "And whosoever honours the Symbols of Allah, then it is truly from the piety of the heart.'' (22:32) 346. Yazid bin Haiyan reported: I went along with Husain bin Sabrah and `Amr bin Muslim to Zaid bin Arqam (May Allah be pleased with them) and, as we sat by his side, Husain said to him, "Zaid, you acquired great merits, you saw Messenger of Allah (PBUH), listened to him talking, fought by his side in (different) battles, and offered Salat (prayer) behind him. Zaid, you have indeed earned great merits. Could you narrate to us what you heard from Messenger of Allah (PBUH)?'' Zaid said, "By Allah! I have grown old and have almost spent up my age and I have forgotten some of the things which I remembered in connection with Messenger of Allah (PBUH), so accept what I narrate to you, do not compel me to narrate what I fail to narrate". He then said, "One day Messenger of Allah (PBUH) stood up to deliver a Khutbah at a watering place known as Khumm between Makkah and Al-Madinah. He praised Allah, extolled Him, and exhorted (us) and said, `Amma Ba`du. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Rubb and I will respond to Allah's Call, but I am leaving with you two weighty things: the first is the Book of Allah, in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.' He exhorted (us to hold fast) to the Book of Allah and then said, `The second is the members of my household, I remind you (to be kind) to the members of my family. I remind you (to be kind) to the members of my family. Husain said to Zaid, "Who are the members of his household, O Zaid? Aren't his wives the members of his family?'' Thereupon Zaid said, "His wives are the members of his family. (But here) the members of his family are those for whom Zakat is forbidden". He asked, "Who are they?'' Zaid said, "Ali and the offspring of `Ali, `Aqil and the offspring of `Aqil and the offspring of Ja`far and the offspring of `Abbas.'' Husain asked, "For all of them the acceptance of Zakat is forbidden?'' Zaid (May Allah be pleased with him) said, "Yes".[Muslim]. Another narration is: Messenger of Allah (PBUH) said, "I am leaving behind me two weighty things. One of them is the Book of Allah; that is the strong rope of Allah. Whosoever holds firmly to it, will be the guided, and whosoever leaves it goes astray". Commentary: This Hadith brings out the following points: 1. Messenger of Allah (PBUH) was a human being. He too was subject to the inevitable law of death. 2. It stresses upon the establishment of a firm bond with the Book of Allah (the Qur'an) and lays emphasis on showing respect and honour to the members of the Prophet's family. 3. The members of the Prophet's family are classified into two categories: Firstly, wives of Messenger of Allah (PBUH) or Mothers of the believers. This is established from the categorical Verses of the Noble Qur'an. Secondly, persons who have close relationship with Messenger of Allah (PBUH) . They are Banu Hashim and Banu Abdul-Muttalib and include descendants of `Ali, `Aqil, Ja`far, `Abbas and Harith (May Allah be pleased with them). Sadaqah is unlawful for the latter category. 347. Ibn `Umar (May Allah be pleased with them) reported: Abu Bakr (May Allah be pleased with him) said: "Show reverence to Messenger of Allah (PBUH) by honouring the members of his family.''[Al-Bukhari] . Commentary: In this Hadith, the love and respect for the members of the Prophet's (PBUH) family has been tied with the love and respect of the Prophet (PBUH). In other words, a person who loves and respects the descendants of the Prophet (PBUH) will be deemed to be a lover and admirer of the Prophet (PBUH). On the contrary, one whose heart is devoid of the love of the descendants of the Prophet (PBUH), will be considered devoid of the love and respect of the Prophet (PBUH).   Al­Nasa'i narrates from Muhammad ibn al­Muthanna, he from Yahya ibn Hammad, from Abu 'Uwwanah, from Sulayman, from Habib ibn Abi Thabit, from Abu al­Tufayl, from Zayd ibn Arqam, who said, "When the Messenger of Allah (A) returned from the last hajj and came down at Ghadir Khumm.... "Then he declared: 'I am about to answer the call (of death). Verily, I have left two precious things (thaqalayn) among you, one of which is greater than the other: the Book of God and my `Itrah, my Ahl al­Bayt. So watch out how you treat them after me. For, indeed, they will never separate until they return to me by the side of the Pond.' Then he said, 'Verily, God is my master (mawlaya) and I am the wali of every believer.' Then he took `Ali's hand and declared, 'To whomever I am his wali, this one is also his wali. My God, befriend whoever befriends him and be hostile to whoever is hostile to him.'" Abu al­Tufayl says: "I said to Zayd, 'Did you hear it from the Prophet(S)?' He replied, 'There was no one in the caravan who did not see it with his eyes and hear it with his ears,'" Khasa'is `Ali is part of al­Nasa'i's al­Sunan al­kubra as shown by the 3rd volume of the MS in the king's collection in Morocco, written in 759/1358 folios 81-117. See also in this regard the introduction of al­Khasa'is (Kuwait: Maktabat al­Mu`alla, 1406), ed. by Ahmad Mirayn Balushi. The editor states that this tradition is sahih and its transmitters are thiqah.

Among others who have recorded it in their books are:

Al-Bukhari, al­Ta'rikh al­kabir, iii, 96; Muslim, Sahih, bab fada'il `Ali, no. 2408; Ahmad, Musnad, iii, 17, iv, 366; `Abd ibn Humayd, Musnad, no. 265; Ibn Sa`d, and Abu Ya`la from Abu Sa`id, as mentioned in Jam` al­jawami` and Kanz al­`ummal; Ishaq ibn Rahwayh, in his Sahih., as mentioned by Ibn Hajar in al­Matalib al­`aliyah, iv, 65, no. 1873, where he states that its isnad is sahih, and also by al-Busayri in Ithaf al­sadah (MS in Topcopi Library, vol. 3, F.55b) who, too, considers the isnad as sahih; Ibn Khuzaymah, Sahih, MS in Topcopi Library, F.240; al­Darimi, Sunan, ii, 310, no. 2319; Abu Dawud, Sunan, as mentioned in Sibt ibn al­Jawzi, Tadhkirat khawass al­'ummah, 322; Abu 'Uwwanah, Musnad, as mentioned in al­Shaykhani, al­Sirat al­sawi; al­Bazzaz, from Umm Hani, as mentioned in Wasilat al­ma'al; Ibn Abi 'Asim, Kitab al­Sunnah, 629, no. 1551, 630, no. 1555, 629, no. 1551; al­Ya`qubi, Ta'rikh, ii, 112; al­Baladhuri, Ansab al­'ashraf, 110, no. 48, the biographical account of `Ali (A); al­Hafiz al­Hasan ibn Sufyan al­Nasawi, the author of Musnad, from Hudhayfah ibn Usayd, as mentioned by Abu Nu`aym, al­Hilyah, i, 355, al­Fasawi, al­Ma`rifah wa al­ta'rikh, i, 536; Ibn Jarir al­Tabari, from Hudhayfah ibn Usayd, Zayd ibn Arqam (with al­Nasa'i's wording as well as with the wording of Muslim), Abu Sa`id al­Khudri, as cited in Jam` al­jawami`, ii, 357, 395, Kanz al-`ummal, 12911, xiii, 36441, 36340, 37620, 37621, 36341, Jami` al-'ahadith, vii, 14523, 15112, 15122, 15113, iv, 7773, 8072, 8073; al­Dulabi, al­Dhurriyyat al­tahirah, no. 228; al­Hafiz al­Tahawi, Mushkil al 'athar, ii, 307, iv, 368; al­Hakim al­Tirmidhi, Nawadir al-'usul, from Hudhayfah ibn Usayd; al­Tabarani, al­Mu`jam al­kabir, iii, 2679, 2681, 2683, 3052, v, 4969, 4970, 4971, 4986, 5026, 5028; al­Hakim, al­Mustadrak `ala al­Sahihayn, iii, 109, 110 where he expressly states, as mentioned above, that the tradition is sahih in accordance with the criteria of al­Bukhari and Muslim; al­Dhahabi has confirmed his judgement; Abu Nu`aym, Hilyat al­'awliya', i,355, ix, 64; al­Bayhaqi, al­Sunan al­kubra, ii, 148, vii, 30, x, 114; al­Khatib, Ta'rikh Baghdad, viii, 442; Ibn al­Maghazili, Manaqib Amir al­Mu'minin (A), 23; Ibn `Asakir, Ta'rikh Dimashq, ii, 45, no. 547, the biographical account of `Ali (A), and v, 436 of Badran's edition in the biographical account of Zayd ibn Arqam; al­Baghawi, Masabih al­Sunnah, ii, 205 and Sharh al­Sunnah (MS in Topcopi Libary, vol. 2, F. 718), bab Manaqib Ahl al­Bayt; Ibn al­'Athir, Usd al­ghabah, iii, 92 in the biographical account of 'Amir ibn Layla, no. 2727; Ibn Hajar, al­'Isabah in the biographical account of 'Amir; al-Mizzi, Tuhafat al­'ashraf, iii, 203, no. 3688 from Muslim and al­Nasa'i; al­Diya' al­Muqaddisi, al­Mukhtarah, as cited by al­Samhudi and al­Sakhawi; Ibn Taymiyyah, Minhaj al­Sunnah, iv, 85; al-Dhahabi, Talkhis al­Mustadrak, iii, 109; Ibn Kathir, al­Bidayah wa al­nihayah, v, 209, vi, 199, from al­Nasa'i, where he quotes al­Nasa'i's statement that this narration is sahih; al­Khazin, Tafsir under verses 42:23 and 3:103; al­Mulla, Wasilat al­muta`abbidin, v, 199; al-Haythami, Majma` al­zawa'id, ix, 163 from Zayd, 164 from Hudhayfah.