A Scientific Dialogue Regarding Incident Of Kisa (revealing some facts)


The incident of kisa(blanket) has been one of the most debated issue over years, Its one of the most misunderstood incident because many people think that this incident is proof that wives of prophet(Saw) were not included in the verse of tatheer. And because of this misunderstanding they reject many other proofs which apparently show that wives of prophet(Saw) are also included in ahlebayt of prophet(Saw) and were included in verse of tatheer(33:33). So in this article Inshallah with the help of Allah we will try to clear all the misconceptions and misunderstanding people have regarding the incident of Kisa, by giving the correct understanding to this incident supported by scholarly, as well as logical views.

What is the incident of Kisa ?

Since the purification verse(33:33) was revealed in regards to the wives of the Allah’s Messenger(saw) and Allah Almighty affirmed to make them pure and spotless, Messenger of Allah(saw) was eager to pray for his immediate and other relatives to be included in the verse of purification, in order to achieve the same as his spouses were promised, thus Messenger of Allah(saw) gathered his closest kith and kin and invoked Allah Almighty to include them also in his(swt) wish which was made for wives of prophet(Saw).

Prophet(Saw) thus said in his supplication: ( O Allah ! those are my kith and kin, remove all abomination from them and make them pure and spotless ). Since this verse was revealed in the house of hz umm salama(ra) (as proved from authentic reports), she saw that the Messenger of Allah(saw) made a supplication for Ali(ra), Fatima(ra), Hasan(ra) and Hussein(ra) , she requested him earnestly to include her among the people he(saw) supplicated for. The Messenger of Allah informed her undoubtedly that there was no need for him to include her in his(saw) SUPPLICATION since she was one of his wives, and the verse was revealed in regard to the wives, as this is evident from some authentic reports. This is sound evidence that states categorically the fact that the verse was not revealed in regard of the Prophet’s kith and kin but rather it was addressing his wives. Had it been addressing also his kith and kin there would be no need for him to gather his daughter, son -in-law and his grandsons to invoke Allah to include them among his spouses who were promised to be purified.

 

A logical view of Incident of kisa

The incident of Kisa itself is very strong proof that the verse of tatheer(33:33) was revealed only for wives of prophet(saw) because had it been that the verse was revealed for hz ali(ra), hz Fatima(ra), hz hassan(ra) and hz hussain(ra) then there wouldn’t have been any need for prophet(Saw) to MAKE A SUPPLICATION FOR THEM AFTER ALLAH HAD ALREADY INTENDED TO PURIFY THEM, THAT TOO SUPPLICATING ON MULTIPLE TIMES ON DIFFERENT OCCASIONS.

Imam Ibn qayyim(rah) defined “dua” as: Asking what is of benefit to the person and asking the removal of what is harming him or repelling of it.(bada’i al-fawa’id 3/2),  So first and foremost thing is that dua(supplication) is done to ask for something, If Allah had already wished to purify the Ahle kisa, then repeatedly asking for  to Allah to purify Ahle kisa would have been non-sensical. The only sensible reason behind this was that because prophet(Saw) wanted hz ali(ra), hz fatima(ra), hz hassan(ra) and hz hussain(ra) also to be included in the wish of Allah which he(swt) made for wives of prophet(Saw), that is why prophet(Saw) made the dua(supplication) just AFTER the verse was revealed, and that too multiple times.

And if prophet(Saw) would have made these supplications(dua) for Ahle kisa before the verse was revealed and then if Allah would have revealed the verse(33:33) at that time people could have used the incident of kisa as a proof to exclude wives from Ahlebayt, but nothing of such manner is reported in any authentic reports, And all the authentic reports show us that prophet(Saw) made this dua for Ahlekisa AFTER the verse of tatheer was revealed, which in itself is a proof that they were not the ones for whom the verse of tatheer was revealed, and it was revealed for wives of prophet(Saw) as the context of verses itself supports that fact.

Moreover the shias believe that the wish of Allah(swt) mentioned in (33:33) took place then and there, so why would propht(saw) need to keep on supplicating to Allah at different occasions to purify Ahle kisa, if at all this was the case.

Some people might try to argue by saying that prophet(saw) wanted to clarify before the people that who were the purified ones that is why he(Saw) supplicated Allah multiple times on different occasions, but this answer is pure nonsense because if it was to clarify to the people then why would prophet(Saw) ask DUA TO ALLAH, he(Saw) would have given a sermon gathering all the people. And he(Saw) wouldn’t have done this supplications(dua) inside his house, it would have been done in public gathering where all the muslims would be present, but nothing of such manner occurred. Lastly, atleast prophet(Saw) would have addressed the people that “o muslims these are the purified ones and my Ahlebayt”, if at all it was to clarify before muslims. Imagine its to clarify the muslims yet prophet(Saw) didn’t address anything to the muslims on that occasion, EXCEPT ALLAH(because it was only to ask Allah to include  those members also in his(swt) wish of purification)

 

Incident of Kisa from the view of scholars.

1. Maulana mawdoodi(rah): The view of those people also is not correct, who, on the basis of the above-cited Ahadith(of kisa), regard the wives of the Holy Prophet as excluded from his ahl al-bait. In the first place, anything which has been clearly stated in the Quran cannot be contradicted on the basis of a Hadith. Secondly, these Ahadith also do not have the meaning that is put on them. As related in some traditions that the Holy Prophet did not cover Hadrat ‘A’ishah and Hadrat Umm Salamah under the sheet of cloth which he put on the four members of his family, does not mean that he had excluded those ladies from his “household.” But it means that the wives were already included in ahl al-bait, because the Qur’an, in fact, had addressed them as ahl al-bait..(tahfeem ul quran, maudoodi, tafseer for verse 33:33)

2. Imam ibn Katheer(rah):

وجمعاً أيضاً بين القرآن والأحاديث المتقدمة إِن صحت، فإِن في بعض أسانيدها نظراً، والله أعلم، ثم الذي لا يشك فيه من تدبر القرآن: أن نساء النبي صلى الله عليه وسلم داخلات في قوله تعالى: { إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُـمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيـراً } فإِن سياق الكلام معهن، ولهذا قال تعالى بعد هذا كله: { وَٱذْكُـرْنَ مَا يُتْـلَىٰ فِى بُيُوتِكُـنَّ مِنْ ءَايَـٰتِ ٱللَّهِ وَٱلْحِكْــمَةِ } أي: واعملن بما ينزل الله تبارك وتعالى على رسوله صلى الله عليه وسلم في بيوتكن من الكتاب والسنة،

And combining also between the Qur’an and the earlier mentioned Hadeeth(of kisa), if it were authentic, because there is, in some of it’s isnad, question marks, and Allah knows best. Then there is not doubt for one who understands the Qur’an that the wives of the prophet (pbuh) are entered in the Aya “Allah wants to only remove the Rijs from you people of the house and cleanse you cleansing” because the context of the passage is with them and that is why Glorified is he said after all this “And remember what is recited in your homes of Allah’s signs and the wisdom” meaning work by what Allah brings down upon his messenger (pbuh) in your homes of the Kitab and Sunna. (tafseer ibn katheer, for verse 33:33)

 

The narrations which explains us the Incident of  Kisa:

The reports of this incident comes under the category of al-mutawaatirul ma’nawee(mutawaatir in meaning)( for eg:  the hadeeth of raising hands in dua which is reported in about a hundred ahadeeth , all of them stating that he(Saw) raised his hands in dua, but referring to different occasions , so the mention of each case is not mutawaatir but the common factor , that he(saw) raised his hands in dua.)

Prophet(Saw) also made supplications for Ahlekisa, but multiple times and at different occasions, which will be seen later in the article. But its also a fact that there also exists many weak narrations regarding the incident of kisa, or for incidents similar to it. So here we will see the different occasions when prophet(Saw) performed this supplication(dua) from authentic reports.

The different occasions when the incident of kisa took place(.i.e different occasions when prophet made supplication)

1. At the house of Umm salama(ra) :

في بيتي أنزلت : ? إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا ? قالت : فأرسل رسول الله صلى الله عليه وسلم إلى فاطمة وعلي والحسن والحسين ، فقال : هؤلاء أهل بيتي ، وفي حديث القاضي والسمي : هؤلاء أهلي ، قالت : فقلت : يا رسول الله ! أما أنا من أهل البيت ؟ قال : بلى إن شاء الله تعالى
الراوي: أم سلمة المحدث: الحاكم – المصدر: السنن الكبرى للبيهقي – الصفحة أو الرقم: 2/150
خلاصة حكم المحدث: صحيح سنده ثقات رواته

a. Umm Salmah said: in my house these verses were revealed ” God wants to remove all kinds of uncleanliness from you Ahlul-Bayt and to purify you thoroughly.” So the Prophet PBUH called for Ali and Fatima and Hassan and Hussein and then said: These are Ahlu-Bayti, In the Hadith of al Qadi and al Summi: They are Ahly. So I said: O Messenger of Allah! aren’t I also from your Ahlul-Bayt? He said: yes you are Inshallah.

Muhaddith: Al Hakim from al Sunan al kubrah for Bayhaqi.
Hadith rank: Isnad SAHIH narrators all trustworthy.

عن أم سلمة قالت : في بيتي أنزلت { إنما يريد الله ليذهب عنكم الرجس أهل البيت } قالت : فأرسل رسول الله صلى الله عليه وسلم إلى فاطمة وعلي والحسن والحسين ، فقال : هؤلاء أهل بيتي . قالت : فقلت : يا رسول الله أما أنا من أهل البيت ؟ قال : بلى إن شاء الله
الراوي: أم سلمة هند بنت أبي أمية المحدث: البغوي – المصدر: شرح السنة – الصفحة أو الرقم: 7/204
خلاصة حكم المحدث: إسناده صحيح

b. Umm Salmah said: in my house it was revealed ” God wants to remove all kinds of uncleanliness from you Ahlul-Bayt ” So the Prophet PBUH then sent after Ali and Fatima and Hassan and Hussein. He said: these are my Ahlul-Bayt. So Umm Salamah said: O Messenger of Allah? am I not also from your Ahlul-Bayt !? He said: yes Inshallah.

Narrator: Umm Salamah Hind bint Abu Umayyah.
Muhaddith: Al baghawi. in Sharh al Sunnah.
Hadith rank: Isnad SAHIH

And in another authentic version (but without Um Salama asking any question) he says: ”These are my Ahlul bayt, O Allah my ahlul Bayt have more right”.

عن عمر بن أبي سلمة ربيب النبي صلى الله عليه وسلم قال: لما نزلت هذه الآية على النبي صلى الله عليه وسلم
(إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا) في بيت أم سلمة، فدعا فاطمة و حسنا و حسينا
رضي الله عنهم فجللهم بكساء وعلي خلف ظهره فجلله بكساء، ثم قال: اللهم! هؤلاء أهل بيتي فأذهب عنهم الرجس
وطهرهم تطهيرا
Umar bin Abi Salamah (RA) who was brought up by the Prophet (SAW) narrates that when the verse, “Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house!’ (the Prophet’s family) and to totally purify you,” (al-Ahzab 33:33), was revealed to the Holy Prophet (SAW) at the home of Umm Salamah (رضي الله عنها), he (SAW) called Fatimah (سلام اللہ علیھا), Hasan (RA) and Husain (RA) and covered them with a cloak. Ali(كرم الله وجهه) was behind him (SAW), the Holy Prophet (SAW) also covered him under the same cloak and then said, “Oh Allah! These are my ahl-ul-bait (‘people of the house’) so keep impurity away from them and totally purify them.”

References: Tirmidhi, al-Jami-us-sahih (5:351,663#3205,3787) sheikh Albani said it’s saheeh.

 

2. In the house of hz ali(ra)

جئت أريد عليا رضي الله عنه فلم أجده ، فقالت فاطمة رضي الله عنها : انطلق إلى رسول الله صلى الله عليه وسلم يدعوه فاجلس ، قال : فجاء مع رسول الله صلى الله عليه وسلم فدخلا ، فدخلت معهما ، قال : فدعا رسول الله صلى الله عليه وسلم حسنا وحسينا فأجلس كل واحد منهما على فخذه ، وأدنى فاطمة من حجره وزوجها ، ثم لف عليهم ثوبه وأنا منتبذ ، فقال : ? إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا ? اللهم هؤلاء أهلي ، اللهم أهلي أحق ، قال واثلة : قلت : يا رسول الله ! وأنا من أهلك ؟ قال : وأنت من أهلي ، قال واثلة رضي الله عنه : إنها لمن أرجى ما أرجو
الراوي: واثلة بن الأسقع الليثي أبو فسيلة المحدث: البيهقي – المصدر: السنن الكبرى للبيهقي – الصفحة أو الرقم: 2/152
خلاصة حكم المحدث: إسناده صحيح

a. Wathilah narrated: I came seeking Ali but never found him so Fatima said: he went to the Prophet PBUH, sit until they come back. Then he came with the Prophet PBUH and they both entered and I entered with them, then the Prophet PBUH called for Hassan and Hussein and he made each one sit on a side of his lap and he came closer to fatima and her husband while I stood alone. Then he surrounded them with a cloak and said: “God wants to remove all kinds of uncleanliness from you Ahlul-Bayt and to purify you thoroughly.” O Allah they are my Ahel and my Ahel are more deserving. I said: O prophet of Allah! am I not from your Ahel? He said: And you are from my Ahel. Wathilah said: this is what I had always wished for.

Source: Bayhaqi in Sunan al kubrah.
hadith rank: Isnad is SAHIH.

حدثنـي عبد الكريـم بن أبـي عمير، قال: ثنا الولـيد بن مسلـم، قال: ثنا أبو عمرو، قال: ثنـي شدّاد أبو عمار قال: سمعت واثلة بن الأسقع يحدّث، قال: سألت عن علـيّ بن أبـي طالب فـي منزله، فقالت فـاطمة: قد ذهب يأتـي برسول الله صلى الله عليه وسلم، إذ جاء، فدخـل رسول الله صلى الله عليه وسلم ودخـلت، فجلس رسول الله صلى الله عليه وسلم علـى الفراش وأجلس فـاطمة عن يـمينه، وعلـياً عن يساره وحسناً وحسيناً بـين يديه، فلفع علـيهم بثوبه وقال: ” { إنَّـمَا يُرِيدُ اللَّهُ لِـيُذْهِبَ عَنْكُمُ الرّجْسَ أهْلَ البَـيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً } اللَّهُمَّ هَؤلاءِ أهْلـي، اللَّهُمَّ أهْلـي أحَقُّ ” قال واثلة: فقلت من ناحية البـيت: وأنا يا رسول الله من أهلك؟ قال: ” وأنت من أهلـي ” ، قال واثلة: إنها لـمن أَرْجَى ما أرتـجي.

Ibn Hajar al-Heythami authenticated this hadith from Wasila ibn Asqa in “Sawaiq” (2/423).

وفي رواية صحيحة قال واثلة وأنا من أهلك قال وأنت من أهلي قال واثلة إنها لمن أرجى ما أرجو

b. Shidaad Abu Ammaar narrated to me: I heard Waathilah bin al-Asqa’ narrating: I asked about Alii bin Abii Taalib in his home, then Faatimah said: He has already left to see the Messenger of Allah SAWS. When he arrived, the Messenger of Allah SAWS entered, and I entered. So the Messenger of Allah SAWS sat upon the couch, Faatimah sat upon his right, Alii upon his left, Hasan and Husayn in front of him, then he threw his thawb over them and said: “{Allah only wishes that impurity be removed from the people of the household, and to purify you completely} Oh Allah! These are my household. Oh Allah! My people have the most right”. Waathilah said: So I said from the direction of the house- ‘and am I, oh Messenger of Allah, from your people?’ He said: “And you are from my people”. Waathilah said: ‘Indeed it is for whoever hopes for what I hope for”.

It was also reported by ibn Hibban in “Sahih” and chain authenticated by Shuayb Arnaut:

6976 – أخبرنا عبد الله بن محمد بن سلم حدثنا عبد الرحمن بن إبراهيم حدثنا الوليد بن مسلم و عمر بن عبد الواحد قالا : حدثنا الأوزاعي عن شداد أبي عمار : عن واثلة بن الأسقع قال : سألت عن علي في منزله فقيل لي : ذهب يأتي برسول الله صلى الله عليه و سلم إذ جاء فدخل رسول الله صلى الله عليه و سلم ودخلت فجلس رسول الله صلى الله عليه و سلم على الفراش وأجلس فاطمة عن يمينه و عليا عن يساره و حسنا وحسينا بين يديه وقال : ( { إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا } [ الأحزاب : 33 ] اللهم هؤلاء أهلي ) قال واثلة : فقلت من ناحية البيت : وأنا يارسول الله من أهلك ؟ قال : ( وأنت من أهلي ) قال واثلة : إنها لمن أرجى ما أرتجي
قال شعيب الأرنؤوط : إسناده صحيح

Already translated above.

 

3. Infront of the house of hz ayesha(ra)

حَدَّثَنَا أَبُو بَك’رِ ب’نُ أَبِي شَي’بَةَ وَمُحَمَّدُ ب’نُ عَب’دِ اللَّهِ ب’نِ نُمَي’رٍ وَاللَّف’ظُ لِأَبِي بَك’رٍ قَالَا حَدَّثَنَا مُحَمَّدُ ب’نُ بِش’رٍ عَن’ زَكَرِيَّاءَ عَن’ مُص’عَبِ ب’نِ شَي’بَةَ عَن’ صَفِيَّةَ بِن’تِ شَي’بَةَ قَالَت’ قَالَت’ عَائِشَةُ خَرَجَ النَّبِيُّ صَلَّى اللَّهُ عَلَي’هِ وَسَلَّمَ غَدَاةً وَعَلَي’هِ مِر’طٌ مُرَحَّلٌ مِن’ شَع’رٍ أَس’وَدَ فَجَاءَ ال’حَسَنُ ب’نُ عَلِيٍّ فَأَد’خَلَهُ ثُمَّ جَاءَ ال’حُسَي’نُ فَدَخَلَ مَعَهُ ثُمَّ جَاءَت’ فَاطِمَةُ فَأَد’خَلَهَا ثُمَّ جَاءَ عَلِيٌّ فَأَد’خَلَهُ ثُمَّ قَالَ

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 (thorough purifying)

Reference: Sahih Muslim, Book 031, 5955 – Kitab Al-Fada’il Al-Sahabah; Page 946, #(2424)-61 (Arabic version)

Note: In all these versions, only the version of hz umm salama(ra) specifically mentions that the verse was revealed in her house. No other version mentions that the verse was revealed at that time infront of them. So the claim of those who may say that this verse was revealed multiple times, holds no base at all .


Categorization of narrations of kisa:

Now in this section we would like to bring some well known narrations found regarding the incident of kisa and we would categorize them in three(3) categories.

1. Weak narrations (which cant be relied)

2. Authentic narrations.

3. Controversial narrations (either their authenticity is disputed or the some which though are authentic but which are misunderstood by people)


Weak narrations(which are unreliable)

All the narrations here are collected from shia websites.

Narration 1: al-Tabari quotes Umm Salama saying:  I said, “O Prophet of Allah! Am I not also one of your Ahlul-Bayt?” I swear by the Almighty that the Holy Prophet did NOT grant me any distinction and said: “You have a good future.”  Sunni reference: Tafsir al-Tabari, v22, p7 under the commentary of verse 33:33

Answer: Here is the arabic text:

حدثنا ابن حميد، قال: ثنا عبد الله بن عبد القدوس، عن الأعمش، عن حكيـم بن سعد، قال: ذكرنا علـيّ بن أبـي طالب رضي الله عنه عند أمّ سلـمة قالت: فـيه نزلت: { إنَّـمَا يُرِيدُ اللَّهُ لِـيُذْهِبَ عَنْكُمُ الرّجْسَ أهْلَ البَـيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً } قالت أمّ سلـمة: جاء النبـيّ صلى الله عليه وسلم إلـى بـيتـي، فقال: «لا تَأْذَنِـي لأَحَدٍ»، فجاءت فـاطمة، فلـم أستطع أن أحجبها عن أبـيها، ثم جاء الـحسن، فلـم أستطع أن أمنعه أن يدخـل علـى جدّه وأمه، وجاء الـحسين، فلـم أستطع أن أحجبه، فـاجتـمعوا حول النبـيّ صلى الله عليه وسلم علـى بساط، فجللهم نبـيّ الله بكساء كان علـيه، ثم قال: ” هَؤُلاءِ أهْلُ بَـيْتِـي، فَأذْهِبْ عَنْهُمُ الرّجْسَ وَطَهِّرْهُمْ تَطْهِيراً ” ، فنزلت هذه الآية حين اجتـمعوا علـى البساط قالت: فقلت: يا رسول الله: وأنا، قالت: فوالله ما أنعم وقال: ” إنَّكِ إلـى خَيْرٍ “

It’s not authentic, but weak. Hadith most likely fabricated.

In it (عبد الله بن عبد القدوس) “Abdullah ibn Abdulqudus”:  Yahya said: He’s nothing, rafidi habis. Nasai said: Not truthful. Daraqutni said: Weak.Mizan (2/457)

 

Narration 2: Here is another variation of “The Tradition of Cloak” which is related to Safiyya who was  another wife of the Prophet (PBUH&HF). Ja’far Ibn Abi Talib narrated: When the Messenger of Allah noticed that a  blessing from Allah was to descent, he told Safiyya (one of his wives): “Call for me! Call for me!” Safiyya said: “Call who, O the Messenger of Allah?” He said: “Call for me my Ahlul-Bayt who are Ali, Fatimah, al-Hasan, and al-Husain.” Thus we sent for them and they came to him. Then the Prophet (PBUH&HF) spread his cloak over them, and raised his  hand (toward sky) saying: “O Allah! These are my family (Aalee), so bless Muhammad and the family (Aal) of Muhammad.” And Allah, to whom belong Might and Majesty, revealed: “Verily Allah intends to keep off from you every kind of uncleanness O’ People of the House (Ahlul-Bayt), and purify you a thorough purification (Quran, the last sentence of Verse 33:33)”. Sunni references: al-Mustadrak by al-Hakim, Chapter of “Understanding (the virtues) of Companions, v3, p148. The  author then wrote: “This tradition is authentic (Sahih) based on the criteria of the two Shaikhs (al-Bukhari and Muslim).” Talkhis of al-Mustadrak, by al-Dhahabi, v3, p148 ; Usdul Ghabah, by Ibn al-Athir, v3, p33)

Answer: Chain is extremely weak.

Here quote from arabic Mostadrak:

4709 – حدثني أبو الحسن إسماعيل بن محمد بن الفضل بن محمد الشعراني ثنا جدي ثنا أبو بكر بن شيبة الحزامي ثنا محمد بن إسماعيل بن أبي فديك حدثني عبد الرحمن بن أبي بكر المليكي عن إسماعيل بن عبد الله بن جعفر بن أبي طالب عن أبيه قال : لما نظر رسول الله صلى الله عليه وسلم إلى الرحمة هابطة قال : ادعو لي ادعو لي فقالت صفية : من يا رسول الله ؟ قال : أهل بيتي عليا وفاطمة والحسن والحسين فجيء بهم فألقى عليهم النبي صلى الله عليه وسلم كساءه ثم رفع يديه ثم قال : اللهم هؤلاء آلي فصل على محمد وعلى آل محمد وأنزل الله عز وجل { إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا }
هذا حديث صحيح الإسناد ولم يخرجاه وقد صحت الرواية على شرط الشيخين أنه علمهم الصلاة على أهل بيته كما علمهم الصلاة على آله K المليكي ذاهب الحديث

Dhahabi said: Maliki (yane Abdurrahman ibn Abu Bakr  - narrator) was dhahibul hadith.

“Abdurrahman ibn Abu Bakr al-Maliki”. ( عبد الرحمن بن أبي بكر المليكي) In “Mizan” (2/550)قال البخاري: ذاهب الحديث. وقال ابن معين: ضعيف. وقال أحمد: منكر الحديث. وقال النسائي: متروك

Bukhari said: Wasted in ahadeth. Ibn Maeen said: Weak. Ahmad said: Munkar al-hadith. Nasai said: Abandoned.

 

Narration 3: Also the wording reported by al-Suyuti and Ibn al-Athir is as follows Umm Salama said to the Holy Prophet: “Am I also one of them?” He replied: “No. You have your own special position and your future is good.” Sunni reference: * Usdul Ghabah, by Ibn al-Athir, v2, p289,  * Tafsir al-Durr al-Manthoor, by al-Suyuti,v5, p198

Answer: Translation is a blatant lie and this narration was taken from the shia website al-islam.org encyclopedia.

Here ahadeth from Durr:

وأخرج الطبراني عن أم سلمة رضي الله عنها أن رسول الله صلى الله عليه وسلم قال لفاطمة ٌرضي الله عنها‏”‏ائتني بزوجك وابنيه، فجاءت بهم، فالقى رسول الله صلى الله عليه وسلم عليهم كساء فدكيا، ثم وضع يده عليهم، ثم قال‏:‏ اللهم ان هؤلاء أهل محمد – وفي لفظ آل محمد – فاجعل صلواتك وبركاتك على آل محمد كما جعلتها على آل إبراهيم انك حميد مجيد‏.‏ قالت أم سلمة رضي الله عنها‏:‏ فرفعت الكساء لأدخل معهم، فجذبه من يدي وقال انك على خير‏”‏‏.‏

وأخرج ابن مردويه عن أم سلمة قالت‏”‏نزلت هذه الآية في بيتي ‏{‏إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا‏}‏ وفي البيت سبعة‏.‏ جبريل، وميكائيل عليهما السلام، وعلي، وفاطمة، والحسن، والحسين، رضي الله عنهم، وأنا على باب البيت، قلت‏:‏ يا رسول الله ألست من أهل البيت‏؟‏ قال‏:‏ انك إلى خير، انك من أزواج النبي صلى الله عليه وسلم‏”‏‏.‏

وأخرج ابن مردويه والخطيب عن أبي سعيد الخدري رضي الله عنه قال‏:‏ كان يوم أم سلمة أم المؤمنين رضي الله عنها، فنزل جبريل عليه السلام على رسول الله صلى الله عليه وسلم بهذه الآية ‏{‏إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا‏}‏ قال‏:‏ فدعا رسول الله صلى الله عليه وسلم بحسن، وحسين، وفاطمة، وعلي، فضمهم اليه، ونشر عليهم الثوب‏.‏ والحجاب على أم سلمة مضروب، ثم قال ‏”‏اللهم هؤلاء أهل بيتي، اللهم أذهب عنهم الرجس وطهرهم تطهيرا‏.‏ قالت أم سلمة رضي الله عنها‏:‏ فإنا معهم يا نبي الله‏؟‏ قال‏:‏ أنت على مكانك، وانك على خير‏”‏‏.‏

The word “NO” is not present in this narration.

Most likely the translator inserted the word “NO” in the narration which says: أنت على مكانك، وانك على خير‏

You are on your place (position) and you are upon good.

 

Narration 4:Abu Sa’id al-Khudri: I heard the Messenger of Allah saying: “This verse(33:33) has been revealed about five individuals: Myself, Ali, al-Hasan, al-Husain, and Fatimah.”

Abu Bakr al-Harithi informed us> Abu Muhammad ibn Hayyan> Ahmad ibn ‘Amr ibn Abi ‘Asim> Abu’l-Rabi‘ al-Zahrani> ‘Ammar ibn Muhammad> al-Thawri> Sufyan> Abu’l-Jahhaf> ‘Atiyyah> Abu Sa‘id [al-Khudri] who said regarding the verse (Allah’s wish is but to remove uncleanness far from you, O Folk of the Household…): “It was revealed about five people: the Prophet, Allah bless him and give him peace, ‘Ali, Fatimah, al-Hasan and al-Husayn, may Allah be well pleased with all of them”.
Sunni references:
- Tafsir Ibn Jarir al-Tabari, v22, p5, under the verse 33:33
- Dhakha’ir al-Uqba, Muhibbuddin al-Tabari, p24
- al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p221
- Majma’ al-Zawa’id, by al-Haythami

Answer: All narrations with such text were reported via Atiya Awfe, and are weak.

“Atiyyah ibn Sad al-Awfe al-Koofe” : Scholars of Islam almost agreed upon his weakness.  Dhahabi, Abu Hatim, Nasai, Ahmad said he’s weak (“Mizanul itidal” 3/79/#5667). He was also weakned by Sufyan Thawri and Ibn Adi (“Tahzib al-kamal” 20/#3956).  Heythami in “Majmau zawaid” #11125 said Atiyyah weak, abandoned.

Shaykh Muhammad Albani in his book on tawasul discussed ‘Atiyyah : “‘Atiyyah is weak as declared by an -Nawawee in al-Adhkaar, Ibn Taimiyyah in al-Qaa’idatul-Jaliyyah and adh-Dhahabee in al-Meezaan; indeed in ad-Du’afaa (88/1) he says: “They are agreed upon his weakness.” Also by al-Haafidh al-Haithamee in various places in Majma’uz-Zawaa’id from them (5/236). He is also mentioned by Aboo Bakr ibn al-Muhibb al-Ba’labakee in ad-Du’afaa wal-Matrookeen, and by al-Boosayree.

 

Narration 5: The grand Salafi hadithist, al-Mubarakfuri, records in his Tuhfah al-Ahwazi, vol. 9, p. 48:

وقال أبو سعيد الخدري ومجاهد وقتادة وروي عن الكلبي أن أهل البيت المذكورين في الاية هم علي وفاطمة والحسن والحسين خاصة ومن حججهم الخطاب في الاية بما يصلح للذكور لا للإناث وهو قوله عنكم وليطهركم ولو كان للنساء خاصة لقال عنكن

Abu Sa’id al-Khudri, Mujahid, Qatadah and al-Kalbi said that the Ahl al-Bayt mentioned in the verse (33:33) are ONLY Ali, Fatima, al-Hasan and al-Husayn, and part of their proofs was that the verse is masculine in its grammatical form, and not feminine.

Answer: This narration from Abu Saeed al-Hudri isn’t established, rather it’s extremely weak.

It was narrated by Tabari in his tafsir with chain:

حدثنـي مـحمد بن الـمثنى، قال: ثنا بكر بن يحيى بن زبـان العنزي، قال: ثنا مندل، عن الأعمش، عن عطية، عن أبـي سعيد الـخدريّ، قال: قال رسول الله صلى الله عليه وسلم: ” نَزَلَتْ هَذِهِ الآيَةُ فِـي خَمْسَةٍ: فِـيّ، وفِـي علـيّ رَضِيَ اللَّهُ عَنْهُ، وَحَسَنٍ رَضِيَ اللَّهُ عَنْهُ، وَحُسَيْنٍ رَضِيَ اللَّهُ عَنْهُ، وَفـاطِمَةَ رَضِيَ اللَّهُ عَنْها ” { إنَّـمَا يُرِيدُ اللَّهُ لِـيُذْهِبَ عَنْكُمُ الرّجْسَ أهْلَ البَـيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً }.

There are problems in the chain. First that’s Bakr ibn Yahya ibn Zaban. Ibn Hajar said he’s maqbul in “Taqrib”. There is uncertainty in him, Abu Hatim said he’s shaykh, ibn Hibban mentioned in “Thiqat”. I couldn’t find anyone from critics of jarh and tadil, which would praise him. Second problem is Mundal ibn Ali al-Kufi. Weak as said ibn Hajar in “Taqrib” (#6883). Abu Zurah said he was soft, Ahmad said he’s weak. (“Mizanul itidal” 4/180). Third problem al-Amash, truthful, but know mudalis, and this hadith he narrated in muanan form, without making clear if he heard it himself or not. The last problem is Atiyah al-Awfi. We talked about him, and his narrating from Abu Saeed al-Hudri before in details. It was also narrated by Tabarani in “Saghir” and Abu Shaikh in “Tabaqat” via Atiyah again, and by Tabarani in “Awsat” where Atiyah accompanied by Sulaiman ibn Qarm. We talked about him before.

Other quoted from Mubarakfuri, was Kalbi, That’s Muhammad ibn Saeeb al-Kalbi, dajal, liar, abandoned narrator in accordance to agreed opinion.

 

Narration 6: al-Kharazmi has quoted this very narration in  his Maqtal in the following words: When, after the martyrdom of (Imam) al-Husain the grandson of the Holy Prophet, (Imam) Zain al-Abideen and other prisoners belonging to the House of the Holy Prophet were carried to Damascus and stationed in a jail located by the side of the Grand Mosque of Damascus, an old man approached them and said: “Praised be Allah who killed you and annihilated you and relieved the people from your men and provided the Commander of the Faithful (Yazid) with authority over you.” Ali Ibn al-Husain said: “O old man! Have you read the Holy Quran?” He replied: “Yes.” Then the Imam said: “Have you read the verse: Muhammad! ‘Say, I do not ask you of any reward for my preaching except the love of my kinsfolk’?” The old man said: “Yes. I have read it.” The Imam said: “Have you read the verse: ‘So give what is due to the near ones, the needy and that wayfarer.’ and the verse: ‘Know that whatever (income) you gain, one fifth belongs to Allah, the Messenger, his near ones, orphans the needy and the wayfarers, if you believe inAllah and what We revealed to Our servant in the Holy  Quran’?” The old man replied: “Yes. I have read them.”The Imam said: “I swear by Allah that the word ‘near ones’ refers to us and these verses have been revealed about us. (The Imam added): And have you also read this verse in the Holy Quran wherein Allah says: ‘O people of the Prophet’s House…’ (33:33)?” The old man said: “Yes. I have read it”. The Imam said: “What is meant by people of the Prophet’s House! It is we whom Allah has especially associated with the verse of Tat’hir (purification).” The old man said: “I ask you by Allah! Are  you of the same family?” The Imam replied: “I swear by my grandfather the Prophet of Allah that we are the same people.” The old man was stunned and expressed regret for what he had said. Then he raised his head towards the sky and said: “O Allah! I ask forgiveness for what I have said, and forsake enmity against this family and hate the enemies of the progeny of Muhammad.” Sunni reference: Maqtal al-Husain, by al-Khateeb al-Kharazmi

Answer: Khawarezmi was from students of motazele Zamahshari.

Here sufficient info on him:(refer this)

It’s enough to say that in Zariya stated that: THERE IS NO DOUBT THAT HE (KHAWAREZMI) HOLD ALI UPON ALL OTHER COMPANIONS. So student of mutazela and with shia beliefs. So his book is unreliable.

 

Narration 7: أخبرنا الشيخ الإمام الزاهد صدر الدين شيخ الشيوخ أبو القاسم عبدالرحيم بن إسماعيل بن أبي سعد الصوفي والشيخ الإمام أبو أحمد عبد الوهاب بن علي بن علي بن الأمين قالا أنا أبو القاسم هبة ( الله ) بن الحصين أنا أبو طالب محمد بن محمد غيلان أنا أبو بكر محمد بن عبدالله بن إبراهيم ( 48 ب ) الشافعي نا إسحاق بن ميمون الحربي نا أبو غسان نا فضيل عن عط عن أبي سعيد الخدري عن أم سلمه رضي الله عنها قالت
نزلت هذه الاية في بيتي إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا قلت يارسول الله ألست من أهل البيت قال إنك إلى خير إنك من أزواج رسول الله صلى الله عليه و سلم قالت
وأهل البيت رسول الله صلى الله عليه و سلم وعلي وفاطمة والحسن والحسين رضي الله عنهم أجمعين
هذا حديث صحيح
- Manaqib Ummuhat Al’mumineen

“Brought down this verse in my house, “Allay only.. (ayat tatheer)” I said O Messenger of Allah, Am I not from Ahlul-Bayt, He said verily you are on good verily you are from the Wives of the Messenger of Allah (Salalahu Alayhi wa salam) She said “And Ahlel Bayt of Rasoolallah (salalahu Alayhi wa salam) are Ali, and Fatima, and Hassan, and Hussain (Allah be pleased with them all together)” This hadith is Authentic.

Answer: Narrated ibn Asakir and Abu Bakr ash-Shafei from the way – Fudail – Atiyah – Abu Saeed – Umm Salamah.

This narration is weak.

Fudail :saduq, yatashayu was criticized.
Atiyah:  weak almost per ijma, shia.

“Atiyyah ibn Sad al-Awfe al-Koofe” : Scholars of Islam almost agreed upon his weakness.  Dhahabi, Abu Hatim, Nasai, Ahmad said he’s weak (“Mizanul itidal” 3/79/#5667). He was also weakned by Sufyan Thawri and Ibn Adi (“Tahzib al-kamal” 20/#3956).  Heythami in “Majmau zawaid” #11125 said Atiyyah weak, abandoned.

Shaykh Muhammad Albani in his book on tawasul discussed ‘Atiyyah : “‘Atiyyah is weak as declared by an -Nawawee in al-Adhkaar, Ibn Taimiyyah in al-Qaa’idatul-Jaliyyah and adh-Dhahabee in al-Meezaan; indeed in ad-Du’afaa (88/1) he says: “They are agreed upon his weakness.” Also by al-Haafidh al-Haithamee in various places in Majma’uz-Zawaa’id from them (5/236). He is also mentioned by Aboo Bakr ibn al-Muhibb al-Ba’labakee in ad-Du’afaa wal-Matrookeen, and by al-Boosayree.

 

Narration 8: Abu Sa‘id al-Nasruyiyy informed us> Ahmad ibn Ja‘far al-Qati‘i> ‘Abd Allah ibn Ahmad ibn Hanbal> his father> Ibn Numayr> ‘Abd al-Malik> ‘Ata’ ibn Abi Rabah who said: “Some of those who heard Umm Salamah related to me that she mentioned that the Prophet, Allah bless him and give him peace, was in her house when Fatimah, may Allah be well pleased with her, came with a pot containing a meat dish. The Prophet, Allah bless him and give him peace, said to her: ‘Call for me your husband and your sons!’ ‘Ali, al-Hasan and al-Husayn came in and sat down to eat from the meat dish while the Prophet was sitting on his place of sleep and he had under him a garment made in Khaybar. Umm Salamah said: ‘I was praying in my room when Allah, exalted is He, revealed this verse (Allah’s wish is but to remove uncleanness far from you, O Folk of the Household…). He grabbed the extension of the garment and covered them with it. Then, he got his hands out, raised them toward heaven and said: ‘O Allah, these are the folk of my household and my closest family members, please remove uncleanness from them and cleanse them with a thorough cleansing’. I put my head inside and said: ‘And I am with you, O Messenger of Allah!’ And he answered: ‘You will gain good! You will gain good!’ ’

Answer: This chain is weak because who was the narrator next after Ata wasn’t mentioned.

 

Narration 9:

حَدَّثَنَا فَهْدٌ، حَدَّثَنَا سَعِيدُ بْنُ كَثِيرِ بْنِ عُفَيْرٍ، حَدَّثَنَا ابْنُ لَهِيعَةَ، عَنْ أَبِي صَخْرٍ، عَنْ أَبِي مُعَاوِيَةَ الْبَجَلِيِّ، عَنْ عَمْرَةَ الْهَمْدَانِيَّةِ قَالتْ: أَتَيْتُ أُمَّ سَلَمَةَ فَسَلَّمْتُ عَلَيْهَا فَقَالَتْ: مَنْ أَنْتِ ؟ فَقُلْتُ: عَمْرَةُ الْهَمْدَانِيَّةُ فَقَالَتْ عَمْرَةُ: يَا أُمَّ الْمُؤْمِنِينَ أَخْبِرِينِي عَنْ هَذَا الرَّجُلِ الَّذِي قُتِلَ بَيْنَ أَظْهُرِنَا فَمُحِبٌّ وَمُبْغِضٌ تُرِيدُ عَلِيَّ بْنَ أَبِي طَالِبٍ قَالَتْ أُمُّ سَلَمَةَ أَتُحِبِّينَهُ أَمْ تُبْغِضِينَهُ ؟ قَالَتْ: مَا أُحِبُّهُ وَلَا أُبْغِضُهُ، فَقَالَتْ: أَنْزَلَ اللهُ هَذِهِ الْآيَةَ: { إنَّمَا يُرِيدُ اللهُ } [التوبة: 55] إلَى آخِرِهَا وَمَا فِي الْبَيْتِ إلَّا جِبْرِيلُ وَرَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَعَلِيٌّ، وَفَاطِمَةُ، وَحَسَنٌ، وَحُسَيْنٌ عَلَيْهِمُ السَّلَامُ، فَقُلْتُ: يَا رَسُولَ اللهِ، أَنَا مِنْ أَهْلِ الْبَيْتِ ؟، فَقَالَ: ” إنَّ لَكِ عِنْدَ اللهِ خَيْرًا ” فَوَدِدْتُ أَنَّهُ قَالَ: نَعَمْ، فَكَانَ أَحَبَّ إلَيَّ مِمَّا تَطْلُعُ عَلَيْهِ الشَّمْسُ وَتَغْرُبُ

Mushkil al-Athar, al-Tahawi has quoted Umrah al-Hamdaniyyah as saying: I went to Umm Salama and greeted her. She inquired: “Who are you?” I replied: “I am Umrah Hamdaniyyah.” Umrah says, “I said O mother of the Faithful! Say something about the man who has been killed among us today. One group of the people like him and another group is inimical towards him,” (He meant Imam Ali Ibn Abi Talib).Umm Salama said, “Do you like him or are you hostile to him?” I replied, “I neither like him nor I am hostile to him.” [Here the narrative is defective and thereafter it is like this:] Umm Salama began to tell about the revelation of the verse of Tat’hir and said in this behalf: “Allah revealed the verse: O People of the Prophet’s House… There was none in the room at that time, except Gabriel, the Holy Prophet, Ali, Fatimah, al-Hasan and al-Husain. I said: ‘O Prophet of Allah! Am I too one of the people of the House?’ He replied: ‘Allah will reward you and recompense you.’ I wished that he might have said ‘Yes’ and would have valued such a reply much more than anything else in the world.’”reference: Mushkil al-Athar, by al-Tahawi, v1, p336

Answer: This narration is very weak

In the Isnad of the report Ibn Lahee’ah (Abdullah bin Lahee’ah) was weak with the agreement of scholars as none of the three Abdullah, who were aware of actual narrations of Ibn Lahee’ah, are the narrator of this report. And those three Abdullah were: Abdullah bin Mubarak, Abdullah bin Wahb and Abdullah bin Yazeed Al-Muqree.

Ibn Sa’d said: People used to read Ahadith which were not from his narrations, and he did not say anything. (and it was taken as his narration). When it was asked to him, he replied: “What is my sin? They come to me reading narrations from books and then leave. If they had asked me, I would have said that it was not my Hadith”.[Tabaqat Ibn Sa’d]

Abdur-Rahman Ibn Mahdi said: I do not count anything which I heard from among the narrations of Ibn Lahee’ah, except what was narrated by Ibn Mubarak and his likes.

Yahya ibn Mu’een said: He was nothing, regardless of whether his conditions were changed or not.

And in another report Ibn Mu’een said: “He was nothing in all of what he narrates”. Abu Zar’ah was asked regarding those people who heard him earlier, he replied: “Hearing of early and later narrators are equal (in terms of authenticity). However, Ibn Mubarak used to look for his Asl (books etc) and they wrote from it. And all others used to took from Shaykh, and Ibn Lahee’ah didn’t hold (remember) his narrations, and he was from among those who are not to be taken as proof”. Ibn Abi Hatim said: I asked my father, “Is Ibn Lahee’ah to be taken as proof when Ibn Mubarak and Ibn Wahb narrates from him?” He replied, No. [Al-Jarh wa At-Ta’deel (5/147)]

Imam Ibn Hibban said: “I studied narrations of Ibn Lahee’ah narrated by early narrators and later narrators, so I found Takhleet (confusion, mix up between different narratons) in his later narrations, and many narrations which did not narrated by early narrators. So I back to check it for support, so I found him performing Tadlees from weak narrators from those whom Ibn Lahee’ah considered to be trustworthy. And in that way those fabrication were attributed to him.” [Al-Majrooheen (2/12)]

Moreover Saaid ibn Kathir ibn Ufayr was saduq.

Abu Muawiyah al-Bajali. It was said that he’s Ammar ad-Duhani. And he’s majhool al-hal.

We would have stopped this part here but we would like to end this by showing to people another side of the coin, because we know that many shias  are so biased and ignorant that they won’t mind even checking the authenticity of the above narrations about incident of kisa in sunni books nor will they bother about the authenticity of the above narrations. So this is for such people.

Here are few narrations and we are not going provide takhreej of all narrations , we don’t bother for doing their takhreej because we already have authentic narrations in support of our view.

Narration 1:
حدثنا عبد الله حدثني أبي حدثنا أبو النضر هاشم بن القاسم حدثنا عبد الحميد يعني ابن بهرام قال حدثني شهر بن حوشب قال سمعت أم سلمة زوج النبي صلى الله عليه وسلم حين جاء نعي الحسين بن علي لعنت أهل العراق فقالت: قتلوه قتلهم الله غروه وذلوه لعنهم الله فإني رأيت رسول الله صلى الله عليه وسلم جاءته فاطمة غدية ببرمة قد صنعت له فيها عصيدة تحمله في طبق لها حتى وضعتها بين يديه فقال لها: أين ابن عمك قالت: هو في البيت قال: فاذهبي فادعيه وائتني بابنيه قالت: فجاءت تقود ابنيها كل واحد منهما بيد وعلي يمشي في أثرهما حتى دخلوا على رسول الله صلى الله عليه وسلم فأجلسهما في حجره وجلس علي عن يمينه وجلست فاطمة عن يساره قالت: أم سلمة فاجتبذ من تحتي كساء خيبريا كان بساطا لنا على المنامة في المدينة فلفه النبي صلى الله عليه وسلم عليهم جميعا فأخذ بشماله طرفي الكساء وألوى بيده اليمنى إلى ربه عز وجل وقال: اللهم أهلي اذهب عنهم الرجس وطهرهم تطهيرا اللهم أهل بيتي اذهب عنهم الرجس وطهرهم تطهيرا اللهم أهل بيتي أذهب عنهم الرجس وطهرهم تطهيرا. قلت يا رسول الله ألست من أهلك قال بلى فادخلي في الكساء قالت: فدخلت في الكساء بعد ما قضى دعاءه لابن عمه علي وابنيه وابنته فاطمة رضي الله عنهم.
Shahr narrated to us, he said: I heard Umm Salamah, when the news of the death of Al-Husien ibn Ali came to her, she said: They killed him, May Allah kill them, and they humilated him May Allah curse them. For I saw the Messenger of Allah [Salah Allah 'Alaihi wa Salam] and Fatima had come to him one day with a Burmah (a pot, pan, or jar … was made from stone in the past) of hers from which she made a ‘Asida (a dish made by mixing flour with ghee, butter, etc and then cooked) carrying it in a plate of hers, until she placed it in front of him. He told her: «Where is your cousin?» She said: He is at home. [So] he said: go and call him, and bring forth your sons. She (i.e. Um Salama) said: she came leading her sons each one of them, and Ali walking on their trail, until they entered upon the Messenger of Allah [Salah Allah 'Alaihi wa Salam]. He sat them (i.e Al-Hasan & Al-Husien) on his lap, and Ali sat on his right, and Fatima sat on his left. Umm Salama said: he pulled a cloak (a Kisa) from under me … and then he [Salah Allah 'Alaihi wa Salam] wrapped it around them all, taking the edges of the Cloak by his left hand, and pointing with his right hand towards his Lord [Exalted and Glorified is He] and said: “O Allah, remove from them the Rijs (evil deeds and sins, etc.), and purify them with a thorough purification”, three times. She said: [So] I said: O Messenger of Allah, am I not [also] from your Ahl? [So] he said: Yes, Indeed, [you are]. He said: So enter the Kisa (the cloak) [too]. She said: So I entered after he completed his supplication to his cousin Ali, his sons, and his daughter Fatima ['Alaihim Al Salam]. (Musnad ibn Hanbal, v6,p298)

Answer: تعليق شعيب الأرنؤوط : إسناده ضعيف لضعف شهر بن حوشب

Shuayb Arnawut said: “Chain is weak due to weakness of Shahr ibn Hawshab”.

This narrations shows that hz umm salama(ra) was included into the kisa and was considered ahl of prophet(Saw) and after the dua of prophet(Saw), because she asked the question after prophet(Saw) completed the dua.

Narration 2:

حدثنا أبو كريب، قال: ثنا خالد بن مخـلد، قال: ثنا موسى بن يعقوب، قال: ثنـي هاشم بن هاشم بن عتبة بن أبـي وقاص، عن عبد الله بن وهب بن زمعة، قال: أخبرتنـي أمّ سلـمة أن رسول الله صلى الله عليه وسلم جمع علـياً والـحَسنـين، ثم أدخـلهم تـحت ثوبه، ثم جأر إلـى الله، ثم قال: ” هؤلاء أهل بـيتـي ” ، فقالت أمّ سلـمة: يا رسول الله أدخـلنـي معهم، قال: ” إنَّكِ مِنْ أهْلِـي

On authority of Abd Allah bin Wahb bin Zam’ah, Umm Salamah informed me that the Messenger of Allah SAWS assembled Alii and the two Hasan’s (Husayn and Hasan), he brought them under his thawb, then supplicated to Allah and said: “These are the people of my household”. Then Umm Salamah said: ‘Oh Messenger of Allah, bring me in with them’. He said: “Indeed you are from my household”. (Tabari in “Tafsir”)

Narration 3: Tabarani in “al-Kabir”:

حدثنا بكر بن سهل الدمياطي ثنا جعفر بن مسافر التنيسي ثنا ابن أبي فديك ثنا موسى بن يعقوب الزمعي عن هشام بن هاشم عن وهب بن عبد الله بن زمعة : عن أم سلمة أن رسول الله صلى الله عليه و سلم جمع فاطمة و حسنا و حسينا رضي الله عنهما ثم أدخلهم تحت ثوبه ثم قال : اللهم هؤلاء أهل بيتي قالت أم سلمة : قلت يا رسول الله أدخلني معهم قال : إنك من أهلي

2663 On authority of Wahb bin Abd Allah bin Zam’ah (this name is flipped from the previous chain), on authority of Umm Salamah that the Messenger of Allah SAWS assembled Faatimah, Hasan, and Husayn, then brought them under his thawb, and said: “Oh Allah, these are the people of my household”. Then Umm Salamah said: ‘Oh Messenger of Allah, bring me in with them’. He said: “Indeed you are from my household”.

Narration 4:
ومن حديث هاشم بن هاشم بن عتبة بن أبي وقاص ، عن عبد الله بن وهب ابن زمعة قال : أخبرتني أم سلمة رضي الله عنها ، أن رسول الله صلى الله عليه وسلم جمع وفاطمة ، والحسن ، والحسين ، رضي الله عنهم ، ثم أدخلهم تحت ثوبه ، ثم جأر إلى الله تعالى وقال : « « هؤلاء أهل بيتي . فقالت أم سلمة : يا رسول الله أدخلني معهم ، قال : إنك من أهلي »

Umm Salamah رضي الله عنها reported to me that the Messenger of Allâh (صلى الله عليه وسلم) collected Fâtimah, al-Hasan, al-Husayn رضي الله عنهم then he entered them under his cloak, then he called upon Allâh Most High and said: “These are the members of my household”. Then Umm Salamah رضي الله عنها said: O Messenger of Allâh enter me with them, he said: Verily, you are form my family”. [Maqrizi Fadail ahlalbayt p 26]

Narration 5: Abu’l-Qasim ‘Abd al-Rahman ibn Muhammad al-Sarraj informed us> Muhammad ibn Ya‘qub> al-Hasan ibn ‘Ali ibn ‘Affan> Abu Yahya al-Hamani> Salih ibn Musa al-Qurashi> Khusayf> Sa‘id ibn Jubayr> Ibn ‘Abbas who said: “This verse was revealed about the wives of the Prophet, Allah bless him and give him peace (Allah’s wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing)”.

Narration 6: Imam Suyuti (rah) quotes this hadith:

وأخرج ابن سعد عن عروة رضي الله عنه { إنما يريد الله ليذهب عنكم الرجس أهل البيت } قال: يعني أزواج النبي صلى الله عليه وسلم نزلت في بيت عائشة رضي الله عنها

Imam Ibn S’ad (ra) narrates from Urwa (ra) who said: Ahlul Bayt refers to wives of Prophet (Peace be upon him). This verse was revealed regarding Hadrat Aisha (ra). (Tabaqat, Ibn Sad narrated in volume 8, p 199)

Answer: Ibn Sad in his book from his sheikh Muhammad ib Umar al-Waqidi who was weak and accused in lie.

Narration 7: This narration shows that prophet(Saw) made a similar supplication for hz abbas(ra) as he made for Ahlekisa, reciting the verse of tatheer in his supplication.

إن الله قسم الخلق قسمين فجعلني في خيرهما قسما فذلك قوله { وأصحاب اليمين } { وأصحاب الشمال } فأنا من أصحاب اليمين وأنا خير أصحاب اليمين ثم جعل القسمين أثلاثا فجعلني في خيرها ثلاثا فذلك قوله { فأصحاب الميمنة } { وأصحاب المشأمة } { والسابقون السابقون } فأنا من السابقين وأنا خير السابقين ثم جعل الأثلاث قبائل فجعلني في خيرها قبيلة وذلك قوله { وجعلناكم شعوبا وقبائل لتعارفوا إن أكرمكم عند الله أتقاكم } وأنا أتقى ولد آدم وأكرمهم على الله ولا فخر ثم جعل القبائل بيوتا فجعلني في خيرها بيتا فذلك قوله { إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا } فأنا
وأهل بيتي مطهرون من الذنوب

Ibn ‘Abbas said that the Messenger of Allah said, “Allah divided people into two groups, and He put me in the best group. Allah talks of ‘The Companions of the Right’ and ‘the Companions of the Left.’ I am among the Companions of the Right and I am the best of the Companions of the Right. Then He divided the two groups into three and put me in the best of the three. He says, ‘The Companions of the Right and the Companions of the Left and the Outstrippers, the Outstrippers.’ (56:9) I am among the Outstrippers and I am the best of the Outstrippers. Then He divided the three into tribes and He put me in the best tribe. Allah says, ‘We have appointed you races and tribes that you may know one another. Indeed the noblest among you is the most god fearing. Allah is Knowing, Aware.’ (49:13) I am the most god fearing of the sons of Adam and the noblest in the sight of Allah, and it is no boast. Then He divided the tribes and put me in the best house. He says, ‘Allah only desires to remove impurity from you, People of the House, and to purify you. (33:33) (Hadith from at-Tabarani and al-Bayhaqi.)

Answer: This  one is fabrication. Silsila ad daeefa 5495. But it shows that prophet(saw) even prayed for hz ibn abbas(ra) reciting the verse of tatheer(33:33)

 

Authentic narrations

Narration 1:

في بيتي أنزلت : ? إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا ? قالت : فأرسل رسول الله صلى الله عليه وسلم إلى فاطمة وعلي والحسن والحسين ، فقال : هؤلاء أهل بيتي ، وفي حديث القاضي والسمي : هؤلاء أهلي ، قالت : فقلت : يا رسول الله ! أما أنا من أهل البيت ؟ قال : بلى إن شاء الله تعالى
الراوي: أم سلمة المحدث: الحاكم – المصدر: السنن الكبرى للبيهقي – الصفحة أو الرقم: 2/150
خلاصة حكم المحدث: صحيح سنده ثقات رواته

Umm Salmah said: in my house these verses were revealed ” God wants to remove all kinds of uncleanliness from you Ahlul-Bayt and to purify you thoroughly.” So the Prophet PBUH called for Ali and Fatima and Hassan and Hussein and then said: These are Ahlu-Bayti, In the Hadith of al Qadi and al Summi: They are Ahly. So I said: O Messenger of Allah! aren’t I also from your Ahlul-Bayt? He said: yes you are Inshallah.
Muhaddith: Al Hakim from al Sunan al kubrah for Bayhaqi.
Hadith rank: Isnad SAHIH narrators all trustworthy.

Comment: In this narration prophet (pbuh) clearly links a wife to inshallah because it is contingent upon her staying his wife. Whereas the others will remain his family. So, the wife is ahl bayt as long as she is wife and she stops being so when and if they are divorced. Moreover, Saying inshallah does not have to mean doubt. There is an occurrence in the Qur’an of this term where clearly it is not doubt.

Narration 2:

عن أم سلمة قالت : في بيتي أنزلت { إنما يريد الله ليذهب عنكم الرجس أهل البيت } قالت : فأرسل رسول الله صلى الله عليه وسلم إلى فاطمة وعلي والحسن والحسين ، فقال : هؤلاء أهل بيتي . قالت : فقلت : يا رسول الله أما أنا من أهل البيت ؟ قال : بلى إن شاء الله
الراوي: أم سلمة هند بنت أبي أمية المحدث: البغوي – المصدر: شرح السنة – الصفحة أو الرقم: 7/204
خلاصة حكم المحدث: إسناده صحيح

Umm Salmah said: in my house it was revealed ” God wants to remove all kinds of uncleanliness from you Ahlul-Bayt ” So the Prophet PBUH then sent after Ali and Fatima and Hassan and Hussein. He said: these are my Ahlul-Bayt. So Umm Salamah said: O Messenger of Allah? am I not also from your Ahlul-Bayt !? He said: yes Inshallah.

Narrator: Umm Salamah Hind bint Abu Umayyah.
Muhaddith: Al baghawi. in Sharh al Sunnah.
Hadith rank: Isnad SAHIH

And in another authentic version (but without Um Salama asking) he says: ”These are my Ahlul bayt, O Allah my ahlul Bayt have more right”.

Narration 3:

4705 – حدثنا أبو بكر أحمد بن سلمان الفقيه و أبو العباس محمد بن يعقوب قالا : ثنا الحسن بن مكرم البزار ثنا عثمان بن عمر ثنا عبد الرحمن بن عبد الله بن دنيار عن شريك بن أبي نمر عن عطاء بن يسار عن أم سلمة Y قالت : في بيتي نزلت { إنما يريد الله ليذهب عنكم الرجس أهل البيت } قالت فأرسل رسول الله صلى الله عليه و سلم إلى علي و فاطمة و الحسن و الحسين فقال : هؤلاء أهل بيتي
هذا حديث صحيح على شرط البخاري و لم يخرجاه K على شرط البخاري
Umm Salama [r]: In MY HOUSE ‘Allah only wishes to keep away uncleanliness from you Ahlul Bayt’ was revealed… Prophet gathered Ali and Fatima and Hasan and Hussain and said: these are my Ahlulbayt.
من كتاب المستدرك الجزء 3 صفحة 158

Narration 4:

جئت أريد عليا رضي الله عنه فلم أجده ، فقالت فاطمة رضي الله عنها : انطلق إلى رسول الله صلى الله عليه وسلم يدعوه فاجلس ، قال : فجاء مع رسول الله صلى الله عليه وسلم فدخلا ، فدخلت معهما ، قال : فدعا رسول الله صلى الله عليه وسلم حسنا وحسينا فأجلس كل واحد منهما على فخذه ، وأدنى فاطمة من حجره وزوجها ، ثم لف عليهم ثوبه وأنا منتبذ ، فقال : ? إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا ? اللهم هؤلاء أهلي ، اللهم أهلي أحق ، قال واثلة : قلت : يا رسول الله ! وأنا من أهلك ؟ قال : وأنت من أهلي ، قال واثلة رضي الله عنه : إنها لمن أرجى ما أرجو
الراوي: واثلة بن الأسقع الليثي أبو فسيلة المحدث: البيهقي – المصدر: السنن الكبرى للبيهقي – الصفحة أو الرقم: 2/152
خلاصة حكم المحدث: إسناده صحيح

Wathilah narrated: I came seeking Ali but never found him so Fatima said: he went to the Prophet PBUH, sit until they come back. Then he came with the Prophet PBUH and they both entered and I entered with them, then the Prophet PBUH called for Hassan and Hussein and he made each one sit on a side of his lap and he came closer to fatima and her husband while I stood alone. Then he surrounded them with a cloak and said: “God wants to remove all kinds of uncleanliness from you Ahlul-Bayt and to purify you thoroughly.” O Allah they are my Ahel and my Ahel are more deserving. I said: O prophet of Allah! am I not from your Ahel? He said: And you are from my Ahel. Wathilah said: this is what I had always wished for.

Source: Bayhaqi in Sunan al kubrah.
hadith rank: Isnad is SAHIH.

Narration 5:

حَدَّثَنَا أَبُو بَك’رِ ب’نُ أَبِي شَي’بَةَ وَمُحَمَّدُ ب’نُ عَب’دِ اللَّهِ ب’نِ نُمَي’رٍ وَاللَّف’ظُ لِأَبِي بَك’رٍ قَالَا حَدَّثَنَا مُحَمَّدُ ب’نُ بِش’رٍ عَن’ زَكَرِيَّاءَ عَن’ مُص’عَبِ ب’نِ شَي’بَةَ عَن’ صَفِيَّةَ بِن’تِ شَي’بَةَ قَالَت’ قَالَت’ عَائِشَةُ خَرَجَ النَّبِيُّ صَلَّى اللَّهُ عَلَي’هِ وَسَلَّمَ غَدَاةً وَعَلَي’هِ مِر’طٌ مُرَحَّلٌ مِن’ شَع’رٍ أَس’وَدَ فَجَاءَ ال’حَسَنُ ب’نُ عَلِيٍّ فَأَد’خَلَهُ ثُمَّ جَاءَ ال’حُسَي’نُ فَدَخَلَ مَعَهُ ثُمَّ جَاءَت’ فَاطِمَةُ فَأَد’خَلَهَا ثُمَّ جَاءَ عَلِيٌّ فَأَد’خَلَهُ ثُمَّ قَالَ

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 (thorough purifying) Reference:Sahih Muslim, Book 031, 5955 – Kitab Al-Fada’il Al-Sahabah; Page 946, #(2424)-61 (Arabic version)

Some additional narrations which are not regarding kisa incident but where prophet(saw) called his wives as Ahlebayt or the wives considered themselves as Ahlebayt.

قال أنس: وشهدت وليمة زينب. فأشبع الناس خبزا ولحما. وكان يبعثني فأدعوا الناس. فلما فرغ قام وتبعته. فتخلف رجلان استأنس بهما الحديث. لم يخرجا. فجعل يمر على نسائه. فيسلم على كل واحدة منهن “سلام عليكم. كيف أنتم يا أهل البيت؟” فيقولون: بخير. يا رسول الله ! كيف وجدت أهلك ؟ فيقول “بخير

1. Anas(ra) said: I also saw the wedding feast of Zainab, and he (the Holy Prophet) served bread and meat to the people, and made them eat to their heart’s content, and he (the Holy Prophet) sent me to call people, and as he was free (from the ceremony) he stood up and I followed him. Two persons were left and they were busy in talking and did not get out (of the apartment). He (the Holy Prophet) then proceeded towards (the apartments of) his wives. He greeted with as−Salamu ‘alaikum to every one of them and said: Members of the household, how are you? They said: Messenger of Allah, we are in good state ‘How do you find your family? He would say: In good state. (sahi muslim Bk 8, Number 3328)

(Similar narration is present in Sahih Bukhari, Volume 6, Book 60, Number 316)

Comment: In the above narration prophet(saw) terms his wives as ahlebayt as Prophet [saw] greeted his wives as  “Assalamu’alaikum. Kaifa antum ya Ahlal Bayt“

2.

وهو على المنبر: (يامعشر المسلمين، من يعذرني من رجل قد بلغني أذاه في أهل بيتي، فوالله ما علمت على أهلي إلا خيرا، ولقد ذكروا رجلا ما علمت عليه إلا خيرا، وما كان يدخل على أهلي إلا معي

2. Sahi bukhari (Volume 6 hadith 274)…“So Allah’s Apostle got up (and addressed) the people an asked for somebody who would take revenge on ‘Abdullah bin Ubai bin Salul then. Allah’s Apostle, while on the pulpit, said, “O Muslims! Who will help me against a man who has hurt me by slandering my family(ahli bayti)? By Allah, I know nothing except good about my family, and people have blamed a man of whom I know nothing except good, and he never used to visit my family except with me,”…

Comment: In the above narration prophet(saw) terms one of his wife as ahlebayt. Prophet (S.A.W.)  said to one of his wife  “Ahli Baytee” (my family) on pulpit, during the incident of Ifk.

3.

وحدثنا زهير بن حرب وإسحاق بن إبراهيم. كلاهما عن جرير. قال زهير: حدثنا جرير عن منصور، عن إبراهيم. قال:

قلت للأسود: هل سألت أم المؤمنين عما يكره أن ينتبذ فيه؟ قال: نعم. قلت: يا أم المؤمنين! أخبريني عما نهى عنه رسول الله صلى الله عليه وسلم أن ينتبذ فيه. قالت: نهانا، أهل البيت، أن ننتبذ في الدباء والمزفت

3. Sahi muslim (Bk 23, Number 4918) Ibrahim reported: I said to Aswad if he had asked the Mother of the Believers (in which utensils) he (the Holy Prophet) disapproved the preparation of Nabidh. He (Aswad) said: Yes. I said: Mother of the Believers, inform me about the utensils in which) Allah’s Apostle forbade to prepare Nabidh. She (Hadrat ‘A’isha) said: He forbade us, the members of his family [Ahlal Bayt], to prepare Nabidh in gourd, or varnished jar. I said to him: Do you remember green pitcher, and pitcher? He said: I narrated to you what I have heard; should I narrate to you which I did not hear?

Comment: In the above narration wife of prophet(saw) too considers herself to be ahlebayt.

4. أن رسول الله صلى الله عليه وسلم قال لها يا عائشة هذا جبريل يقرأ عليك السلام فقلت وعليك السلام ورحمة الله وبركاته وذهبت تزيد فقال النبي صلى الله عليه وسلم إلى هذا انتهى السلام فقال رحمة الله وبركاته عليكم أهل البيت
الراوي: عائشة المحدث: الهيثمي – المصدر: مجمع الزوائد – لصفحة أو الرقم: 8/36
خلاصة حكم المحدث: رجاله رجال الصحيح‏‏

The Prophet PBUH told Aisha RAA: “This is Gabriel and he delivers Salam to you” she said: “Wa Aleykum el Salam wa rahmatu Allah wa Barakatuhu” (And she wanted to Say much more) The prophet PBUH then said: “Until here the Salam ends” he PBUH told her ” He(Gabriel) said The Mercy of Allah and his blessings be upon you O AhlulBayt”.

Muhaddith: Al haythami from Mujama’a al Zawa’id
Hadith Rank: Rijal of Sahih.

 

Controvertial narrations:

Narration 1: al-Tirmidhi records:
حدثنا قتيبة حدثنا محمد بن سليمان الأصبهاني عن يحيى بن عبيد عن عطاء بن أبي رباح عن عمر بن أبي سلمة ربيب النبي صلى الله عليه وسلم قال لما نزلت هذه الآية على النبي صلى الله عليه وسلم { إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا } في بيت أم سلمة فدعا فاطمة وحسنا وحسينا فجللهم بكساء وعلي خلف ظهره فجللهم بكساء ثم قال اللهم هؤلاء أهل بيتي فأذهب عنهم الرجس وطهرهم تطهيرا قالت أم سلمة وأنا معهم يا نبي الله قال أنت على مكانك وأنت على خير

Narrated Umar ibn Abi Salamah who was brought up by the Prophet, peace be upon him: When the verse, Allah only desires to keep away from you all blemishes (al-rijz), O Ahl al-Bayt, and to purify you absolutely (Qur’an 33:33), was revealed to the Prophet at the home of Umm Salamah he called Fatima, al-Hasan, and al-Husayn and covered them with a cloak. Ali was behind him, the Prophet also covered him under the same cloak and then said, “O Allah! these are my Ahl al-Bayt, so keep away from them all blemishes (al-rijz) and purify them absolutely.” Umm Salamah said, “Am I one of them, O Allah’s Apostle?” He replied, “You have your separate place. But, you are unto a good ending.”
al-Jami’ al-Sahih Sunan al-Tirmidhi (Beirut, Lebanon: Dar al-Ihya al-Turath al-Arabi) [annotators: Ahmad Muhammad Shakir and others] vol. 5, p. 351, Number 3205
Shaykh al-Albani says:
صحيح
Sahih

Answer: According to this narration the verse of tatheer was revealed before prophet(Saw) made the supplication for Hz ali(ra), fatima(ra), hassan(ra) and hussain(ra) under the cloak. If we keep this in mind, then it is illogical for the Prophet(saw) to make supplication for the Ahle kisa to be purified AFTER the verse was revealed, because the verse states that Allah had ALREADY intended to purify Ahlebayt. It would only make sense when we say that 33:33 is for the wives since he(saw) tells his wife, “Inti ala khair.” The Prophet(saw) knew that this verse was originally revealed about the wives and he is the one who placed the verses 33:33 in context with the other verses in Surat al Ahzab, So he knew that she was already purified that’s why he told her to not worry since she is already on goodness, but He now wanted Allah to purify Ali(ra) And Fatima(ra), hz hassan(ra) and hz hussain(ra) whom he loved and considered from his ahlul-bayt, So he invited them under the cloak and made Dua for all of them so that Allah may purify them also.

Regarding this narration where hz umm salama(ra) was asked not to enter, then this falls under the narration of the hadith according to the meaning: Al-riwaya bil ma’ana. Without even filtering out the weak from the authentic in those narrations, we can assume that they all mean the same thing, which is that Um Salama(ra) was always from Ahlul Bayt(that 33:33 refers to the wives) and that she is not in need of the dua’a of the Prophet(saw) while the other four are in need of it.

The point people should ponder over is that why is dua made ? If at all Allah would have revealed this verse for Ahle kisa then there wouldn’t have been any need for a supplication from prophet(Saw) to purify them, because Allah had already wished to purify Ahlebayt(wives). Prophet(Saw) asking dua itself is a proof that this verse was not revealed for Ahlekisa.

Moreover as a whole I found, based on my personal observation, that all of the report which talks about Hz Um Salama’s (ra) question and reply of the Prophet (pbuh), has some disputed narrator, though that doesn’t make the narration weak(in some narrations) but they are not stronger than other narrations in which there is no mentioning of hz umm salama(ra) asking any question. And many a time different words are being narrated through a single route. However we find that scholars have authenticated these narrations, because the scholars show some leniency while authenticating narrations related to virtues(fadhail).

Anyways regardless of the authenticity this  narration, it still is in favour of wives of prophet(Saw) and this narration and narrations similar to this in no way could be used to exlclude wives of prophety(Saw), based on the non-sensical argument that why didn’t prophet(Saw) allow hz umm salama(ra) in, or why didn’t prophet(Saw) made a similar supplication(dua) for wives, to which we give a sensible and logical reply that because the verse was revealed for the wives there was no need for prophet(Saw) to make dua for them, Dua was/is done for those who were/are not included not for those who were already included.

Another reasonable reply that was given regarding objections raised  using this narration to exclude wives of prophet(Saw) from Ahlebayt  by Shaykh Al-Saloos [May Allah reward him] was:”how can the Messenger of Allah enter his wife in his cloak at the same time with his cousin?!”. Moreover we have some other authentic narrations which we have provided in this article under the subtitle “authentic” narrations and they shows us that prophet(Saw) replied in affirmative to hz umm salama(ra) when she asked the question.

 

Narration 2: mustadrak al-hakim volume 2 page 451:
- حدثنا أبو العباس محمد بن يعقوب ثنا العباس بن محمد بن الدوري ثنا عثمان بن عمر ثنا عبد الرحمن بن عبد الله بن دينار ثنا شريك بن أبي نمر عن عطاء بن يسار عن أم سلمة رضي الله عنها أنها قالت : في بيتي نزلت هذه الآية { إنما يريد الله ليذهب عنكم الرجس أهل البيت } قالت : فأرسل رسول الله صلى الله عليه و سلم إلى علي و فاطمة و الحسن و الحسين رضوان الله عليهم أجمعين فقال : اللهم هؤلاء أهل بيتي قالت أم سلمة : يا رسول الله ما أنا من أهل البيت ؟ قال : إنك أهلي خير و هؤلاء أهل بيتي اللهم أهلي أحق

^ dhahabi agreed with hakim that hadith is upon condition of bukhari i.e hadith is sahih.
Abu al Abbas Muhammad bin Ya’aqoob said: Al Abbas bin Muhammad bin al Doori from Uthman bin Umar from AbduRahman bin abdullah bin Deenar from Shareek bin Abu Nimr from Ata’a bin yasar fro umm Salamah may Allah be pleased with her that she said: In my house this verse was revealed ” God wants to remove uncleanliness from you Ahlul-Bayt ” She said: The Prophet PBUH then called for Ali and Fatima and Hassan and Hussein may Allah be pleased with all of them and he said: O Allah these are my Alul-bayt. Umm Salamah said: O Apostle of Allah am I not from your Ahlul-Bayt? The Prophet PBUH replied: You are my Good Ahel and they are my Ahlul-Bayt, O Lord my Ahel are more deserving “have more rights”.

Answer: Firstly, Some of the narrators of this narration have slight weaknesses. We’re not saying that the chain is weak. However, this version of the hadith is weaker than the others.

Abdulrahman bin Abdullah bin Dinar:

Yahya bin Ma’een said: I find weakness in his hadith.
Abdulrahman bin Mahdi didn’t narrate his hadith.
Abu Hatim said that he is soft. His hadith can be written down, but he cannot be used.
Ibn Adi said that he narrates munkar narrations, and his opinion is similar to the opinion of Abu Hatim. Abu Hatim said he shouldn’t be rely on. (Mizan 2/572)
As for Shareekk ibn Abi Namr, most scholars said, “laysa bihi ba’s”, Nasai said he’s not strong. Abu Dawud said thiqat

As We’ve said before, it isn’t too big of a weakening, but the stronger versions of the hadith are narrated differently.

As a whole I found, based on my personal observation, that all of the report which talks about Hz Um Salama’s (ra) question and reply of the Prophet (pbuh), has some disputed narrator. And many a time different words are being narrated through a single route. Take for example the report which in question, Bayhaqi narrates it through the same route of Abdur-Rahman bin Abdullah bin Deenar – Shuraik bin Abi Nimr – Ata bin Yasar – Um Salama (ra), but with the wording in which Ummul Mumineen(ra) asked, “am i not from Ahlul Bayt?” to that Prophet (pbuh) replied, “of course (balaa), Insha Allah”. Thus we can see the difference.

Now the thing is that these narrations of Kisa’a (Cloak) are conflicting and contraditcing each other and the only reason the scholars grade them as Sahih is because they are narrations of virtues. But if these odd narrations are going to be used by some biased and ignorant people, neglecting the other narrations in support of wives of prophet(Saw), then it will not be tolerated. Ahlesunnah believes in respecting and honoring the complete Ahlebayt, not just a part of it. We are the lovers of complete Ahlebayt so we don’t tolerate any sort of injustice being done to a main part of Ahlebayt.

Secondly some of the wordings of this narration (i.e إنك أهلي خير و هؤلاء أهل بيتي ) are odd, because here we see that there is some slight distinction between “ahel and ahlul-bayt” although in reality the arabs never made a distinction between these as they are the same thing, this is illustrated by many of the most authentic Hadiths in Bukhari and Muslim:

ففي الحديث الشريف قال سيدنا أنس
” فخرج النبي صلى الله عليه وسلم فانطلق إلى حجرة عائشة فقال السلام عليكم أهل البيت ورحمة الله فقالت وعليك السلام ورحمة الله كيف وجدت أهلك بارك الله لك فتقرى حجر نسائه كلهن يقول لهن كما يقول لعائشة ويقلن له كما قالت عائشة “
صحيح البخاري ج4/ص1799
صحيح مسلم ج2/ص1046

and this one:

وفي حديث الإفك
” فقال رسول الله صلى الله عليه وسلم من يعذرنا من رجل بلغني أذاه في أهل بيتي فوالله ما علمت من أهلي إلا خيرا “
صحيح البخاري ج2/ص932
صحيح مسلم ج4/ص2133

Moreover even some of the shias acknowledge that wives of prophet(Saw) are Ahlebayt in general sense, but they are not special Ahlebayt. So they just dispute over the issue that wives of prophet(Saw) are general(aam) ahlebayt, while ahlekisa are special(khaas) Ahlebayt. Now we don’t find anything of such manner in this odd part of the narration, prophet(Saw) didn’t say to his wife that you are my general(aam) Ahlebayt, and these are my special(khaas) Ahlebayt. So this odd part is “shaadh” since other strong reports shows us that prophet(Saw) called his wives as Ahlebayt. [ "shaadh" means that what was narrated is in contradiction to other hadith narrated by a man who is more trusted and reliable and of higher rank]

Also, this narration even comes under the category of “mudtaribul matan”. Al-mudtarib linguistically means “that causing disturbance” and technically means “that which is reported in contradictory forms all of equal strength”.

Example of “mudtaribul matan”: the hadeeth of fatimah bint qays in at-tirmidhee: “verily there is a right due upon wealth other than zakat.” However Ibn maajah’s narration from her(same narrator) is:”there is no right due upon wealth other than zakat”. Al-iraaqee says: So this is an idtiraab which cannot be explained anyway.

From whom does idtiraab occurs ?

1. It may occur from single narrator who reports the hadeeth in the different ways or

2.It may occur due to a group of people each narrating something contradictory.

The reason for its weakness: This is because it shows that its narrators have not been precise in what they were narrating .

Lastly , even this narration weakens the shia argument because Prophet(saw) said to Um Salama(ra) that she was his “AHL” and those four were his “AHLUL BAYT”, and then he said, “O Allah my “AHL” is more deserving”. He(Saw) didn’t say “my ahlulbayt is more deserving” but he(saw) said “my AHL is more deserving” which even included hz umm salama(ra) in it.

Conclusion: If at all some ignorant and biased people try to use this narration inorder to exclude wives of prophet(Saw) from Ahlebayt then it will be rejected because of the reasonining we gave in the answer, and more over this narration contradicts the narration from the same route of Abdur-Rahman bin Abdullah bin Deenar – Shuraik bin Abi Nimr – Ata bin Yasar – Um Salama (ra), but with the wording in which Ummul Mumineen asked, “am i not from Ahlul Bayt?” to that Prophet (pbuh) replied, “of course (balaa), Insha Allah”, so this narration will be given preference over the narration with odd wordings because it goes against quran as well as many other narrations.

 

Narration 3: عن عمر بن أبي سلمة ربيب النبي صلى الله عليه وسلم قال: لما نزلت هذه الآية على النبي صلى الله عليه وسلم
(إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا) في بيت أم سلمة، فدعا فاطمة و حسنا و حسينا
رضي الله عنهم فجللهم بكساء وعلي خلف ظهره فجلله بكساء، ثم قال: اللهم! هؤلاء أهل بيتي فأذهب عنهم الرجس
وطهرهم تطهيرا
Umar bin Abi Salamah (RA) who was brought up by the Prophet (SAW) narrates that when the verse, “Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house!’ (the Prophet’s family) and to totally purify you,” (al-Ahzab 33:33), was revealed to the Holy Prophet (SAW) at the home of Umm Salamah (رضي الله عنها), he (SAW) called Fatimah (سلام اللہ علیھا), Hasan (RA) and Husain (RA) and covered them with a cloak. Ali(كرم الله وجهه) was behind him (SAW), the Holy Prophet (SAW) also covered him under the same cloak and then said, “Oh Allah! These are my ahl-ul-bait (‘people of the house’) so keep impurity away from them and totally purify them.”

References: Tirmidhi, al-Jami-us-sahih (5:351,663#3205,3787) sheikh Albani said it’s saheeh.

So some people argue that : when the verse was revealed this was said and demonstrated by the Noble Prophet(saw) to EXPLAIN who are the Ahlebayt  he said اللهمّ هؤلاء أهل بيتي

O Allah! These are my Ahl al-bayt Only.

In ilm al-ma’ni it is clearly stated to understand Qur’an and sunnah that when Ism ishara is musnad alai then musnad is mahsur in musnad alai. this basicly means that when ism e ishara: هؤلاء is musnad alai then أهل بيتي

is mahsur; which means it is restricted to only THOSE to whom this pointed towards. in Quran we have saying Ulaika ashabunnaar… Only THose are the people of hell. there are countless such examples in the Qur’an.

So present an example where haulai is musnad ilai/mubtada.

Answer: Though this narration is authentic but a phrase from this narration is misinterpreted and mistranslated by many people i.e “اللهمّ هؤلاء أهل بيتي”

The word ”only’‘ doesn’t exist in the the arabic text.

And  we don’t see the argument here. “Haa ula’i” is ishara no doubt… and when it is used it means only specific people are referred by the speaker. So when Prophet [saw] said that ”these are my ahlul bayt” during the incident of kisa, then no doubt he was particularly referring to Ali(ra), Fatima(ra) and their two sons(ra). No sunni denies that, But that doesn’t mean there couldn’t be other Ahlul Bayt as well.

And if its so, then we want to ask shias if their other 9 Imams are Ahle Bayt or not. If they are, then why can’t Prophet’s wives be. And the arguments they give for 9 Imams inclusion in Ahle bayt, also applies to the Mothers of believers.

Getting back to what was demanded:

Here is an example of what was asked for related to the day of Arafah. Allah(swt) says to the angels: Ha ulao ibadi= Those are my servants and it is in mubtada. No one will claim that those people of Arafa are the only servants of Allah, but that He was talking about them specifically.
وفيمصنف عبد الرزاق من حديث ابن عمر رضي الله عنهما، في حديث الرجليناللَّذينجاءا رسول الله صلى الله عليه وسلم، يسألانه عن أمر دينهم، وكانمن جوابهلهما: ( وأما وقوفك بعرفة، فإن الله تبارك وتعالى ينـزل إلى سماءالدنيا،فيباهي بهم الملائكة، فيقول: هؤلاء عبادي جاؤواشعثًاغبرًا من كل فج عميق، يرجون رحمتي، ويخافون عذابي، ولم يروني، فكيفلورأوني، فلو كان عليك مثل رمل عالج، أو مثل أيام الدنيا، أو مثل قطرالسماءذنوبًا، غسلها الله عنك ) .

Haulai ibadi= those are my servants. They came unkempt, dusty from every deep crevice. They hope for my mercy and fear my wrath and they have not seen me. So, how about if they saw me?

This is one of example from many where the Ism ul-Ishaarah is Mu’ayyan/restricted but in a general way and it does not absolutely exclude the possibility of the Ghaa’ib/absent from entering into the meaning. Taking this narration into consideration no one can claim that there were no servants other than them(who are being addressed) in previous day of arafah who possessed the similar attributes. Because in the day of Arafah which came previous years there were servants of Allah who possessed the similar attributes.

Now in the case of this narration in question, we know that wives of prophet(Saw)were ahlebayt as mentioned by Allah in 33:33 but in the hadees , prophet(Saw)was specifically showing those Ahlebayt who were in need of the dua , so that they could also be purified. At that time they were the only ones from Ahlebayt who needed dua of prophet(Saw) to be purified, because Allah had already wished to purify wives of prophet(Saw).

Since we know that generally Ahlebayt includes all those who cant receive zakat, but prophet(Saw) specifically wanted only 4 members to be purified as itwas done by Allah for wives of prophet(Saw). So at that time only four members from Ahlebayt were in need of dua and no other members of ahlebayt.

Moreover as we have said above that, prophet(Saw) making dua(supplication) AFTER Allahs revealed the verse and when Allah already had intended to purify Ahlebayt itself is a proof that Ahle kisa were not the reason for the revealation of the verse of tatheer.

 

Narration 4: عن أنس بن مالك رضي الله عنه: أن رسول الله صلى الله عليه وسلم كان يمر بباب فاطمة ستة أشهر إذا خرج إلى
صلاة الفجر، يقول: الصلاة! يا أهل البيت: (إِنَّمَا يُرِيدُ اللهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Anas ibn Maalik(ra) reported that for six months Allah’s Messenger (SAW). passed by the door of Sayyidah Fatimah(ra) when he went out for the salah of fajr. He would call, “The salah” (and recited): “Allah only desires to take away from you all abomination, O people of the household (of Muhammad), and to purify you with a thorough purifying.” (33:33)[Sunan al-Tirmidhi #3206 ('Dar ihya' at-Thurath al-Arabi' publication)]

Answer:

It has three chain of narrations and is present in different books and some versions have slightly different wordings. But all of them are weak ahadeeth

a) First chain of narration

1) al-Thayalisi (الطيالسي) in al-Musnad – no: 2059 (Kitab isnad Anas bin Malik al-Anshori, Bab ‘Ali bin Ziyad bin Jud‘an)

2) Ibn Abi Syaibah in al-Musannaf – no: 32262

3) ‘Abd bin Humaid (عبد بن حميد) in al-Musnad – no: 1223 (Musnad Anas bin Malik)

4)Ahmad in al-Musnad – no: 13728 & no: 14040 (Musnad Anas bin Malik)

5)al-Tirmizi in al-Sunan – no: 3206 (Kitab tafsir, Bab tafsir surah al-Ahzab)

6)Abu Ya’la in al-Musnad – no: 3978 (Musnad Anas bin Malik)

7) Ibn Jarir al-Thabari in Jami’ al-Bayan – no: 21729 (tafsir ayat 33 surah al-Ahzab),

8. al-Thahawi in Musykil al-Atsar – no: 784

9)al-Thabarani in al-Mu’jam al-Kabir, vol. 3, pg. 56, no: 2671 & vol. 22, pg. 402, no: 1002

10) al-Hakim in al-Mustadrak – no: 4748 (Kitab Ma’rifah sahabat, Bab manaqib family of Rasulullah)

11) al-Hafiz al-Haskani in Syawahid al-Tanzil li Qawa‘id al-Tafdhil – no: 637, 638, 639, 640, 641, 643, 644 & 773 (Asbab al-Nuzul no: 130).

All the isnad is connected to ‘Ali bin Ziyad bin Jud‘an from Anas bin Malik.

‘Ali bin Ziyad bin Jud‘an Abu al-Hasan al-Quraisy, Ahmad bin Hanbal said: He is not strong and people narrated from him

Yahya bin Ma‘in and Abu Zar‘ah said : Cannot be taken as hujjah.

Berkata Abi Hatim al-Razi: He is not strong, his hadith is written but not taken as hujjah

Source: Ibn Abi Hatim al-Razi – al-Jarh wa al-Ta’dil, jld. 6, ms. 186, biografi no: 1021.

b) Second chain of narration

1) ‘Abd bin Humaid in al-Musnad – no: 475 (Bab Abu al-Hamra’ maula Nabi)

2) Ibn Jarir al-Thabari in Jami’ al-Bayan – no: 21731 (tafsir ayat 33 surah al-Ahzab)

3) al-Thahawi in Musykil al-Atsar – no: 785

4) al-Thabarani in al-Mu’jam al-Kabir, vol. 3, pg. 56, no: 2672 & vol. 22, pg. 200, no: 525

5) al-Tsa’labi in al-Kasyf wa al-Bayan, vol. 8, pg. 44 (tafsir ayat 33 surah al-Ahzab)

6) al-Hafiz al-Haskani in Syawahid al-Tanzil – no: 694, 695, 696, 697, 698, 699, 701, 702, 703, 766, 771 & 772 (Asbab al-Nuzul no: 130).

All narration are connected to Abu Daud, which connected to Abi al-Hamra’ radhiallahu ‘anh

Abu Daud which the actual name is Nafi’ bin al-Harits al-Hamdani al-A’m is from Kufah, as mentioned by Abu Ja’far al-Thahawi dan al-Hafiz al-Haskani.

He is matruk and Yahya bin Mai’n consider him as liar

Source: Ibn Hajar al-‘Asqalani – Taqrib al-Tahzib – biografi no: 7207


c) Third chain of narrators

1) al-Thabarani in al-Mu’jam al-Ausath – no: 8127

2) al-Tsa’labi in al-Kasyf wa al-Bayan, vol. 8, pg. 42 (tafsir ayat 33 surah al-Ahzab)

3)al-Hafiz al-Haskani in Syawahid al-Tanzil – no: 665, 666, 667 & 668 (Asbab al-Nuzul no: 130).

All narrations are connected to ‘Athiyah from Abu Sa‘id al-Khudri radhiallahu ‘anh

‘Athiyah is ‘Athiyah bin Sa‘ad Abu al-Hasan al-‘Aufiy, a Shi’e from Kufah.

He is consider weak according to Hisyam, Yahya bin Sa‘id al-Qathan, Ahmad bin Hanbal, Sufyan al-Tsauri, Abu Zar‘ah al-Razi, Ibn Ma‘in, Abu Hatim al-Razi, al-Nasa’i, al-Jauzajani, Ibn ‘Adiy, Abu Daud, Ibn Hibban, al-Daruquthni and others. He is famous with doing of tadlis.

Source: al-‘Uqaili – al-Dhu‘afa’ al-Kabir – biografi no: 1392; Ibn Hajar al-‘Asqalani – Thabaqat al-Mudallisin – biografi no: 122 dan Syu‘aib al-Arna’uth (الأرنؤوط) & Basyar ‘Awwad Ma’ruf – Tahrir Taqrib al-Tahzib, biografi no: 4616.

Therefore, this hadeeth is weak

Even if this narration is considered to be authentic(for sake of argument), then it can be explained in this way:

Whenever the Messenger Of Allah went to perform the daily obligatory prayer, he used to pass by the house of his cousin and son-in-law, Ali(ra) and his spouse Fatima(ra), reminding them of the obligation of prayer by saying:( Stick to the mandatory prayers, O members of the family!)

After this exhortation, he used to recite to them the following verse: “ Allah so wills to remove all abomination from you O members of the family, and to make you pure and stainless.” As stated before in the same verse. By this, he was reminding them, of performing Obligatory prayers. For if one observes all obligatory acts of worship and obey Allah fully, then his reward will be to purify him from all abomination and stains.

We see that prophet(Saw) used to remind ahle kisa the command they had to follow so that Allah may remove the rijs from them indicating that even their purification was conditional and the means to acquire purification for Ahle kisa was salat(prayer), similar to wives of prophet(Saw) as mentioned in 33:33. And salat is a means of purification as mentioned in quran 11:114 establishing prayer was a command given to people if they want their sins to be removed(i.e to attain purification). And there was no need for prophet(Saw) to do this for the wives because their means of purification were already mentioned in quran, but the means of purification for ahle kisa was not mentioned in quran and as they were included in the wish of Allah to purify Ahlebayt of prophet(Saw) by the special dua(supplication) of prophet(Saw). He(saw) had to keep on reminding Ahlekisa that they have to stick to mandatory prayers, as it was the means for purification for them.

Some ignorant people might try to argue that prophet(saw) actually wanted to clarify before the people that who were the purified ones that is why he(Saw) used to do this act for couple of months, but this answer is pure nonsense because if it was to clarify to the people then why would prophet(Saw) do this for couple of months on daily basis? As if he was reminding them of something. It could have been done in one time why would prophet(saw) need to do this for 8 months daily for every prayer? And how many people would have heard this if prophet(saw) said this infront of hz ali(ra)’s house daily. Surely not everyone muslim was present there. And if it was to make it clear then daily instead of doing that infront of  hz ali(ra)’s house, he would have said that in the mosque where majority of the companions used to gather. Or in the Friday khutbah or at the farewell pilgrimage of hajj. He(Saw) would have given a sermon gathering all the people and would have declared that these are my Ahlebayt, like as the shias say prophet(Saw) did on ghadeer but what he did on ghadeer was not done repeatedly. Moreover he(saw) would atleast have gathered all the muslims before doing this if at all this was to show people that who Ahlebayt were, but nothing of such manner occurred.

Lastly, atleast prophet(Saw) would have addressed the people before or after doing this act that “o muslims these are the purified ones and my Ahlebayt”, if at all it was to clarify before muslims, imagine its to clarify the muslims yet prophet(Saw) didn’t address anything to the muslims on that occasion like he(saw) did on ghadeer.

 

Narration 5: O Allaah! send prayers on Muhammad, and on his household(ahlebaytihi), and on his wives(Azwajihi) and progeny(dhurayatihi), as you sent prayers on the family(aale) of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. And send blessings on Muhammad, and his household, and his wives and progeny, as you sent blessings on the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. Source: Ahmad & Tahaawi with a saheeh sanad.

Answer: This narration shows us a kind of durood and is misunderstood by people, they think that this narrations shows that, the wives of prophet(Saw) were different and his household(ahlebayt) were different. But this is wrong understanding of this narration.

Here is what Imam ibn qayyim(rah) said regarding this durood: By mentioning wives, progeny and household collectively  he(saw) have clarified that there being from Ahlebayt is established and they are not excluded from Ahlebayt, on the contrary they are the most deserving of this honour. And regarding they being addressed specifically even after ahlebayt was mentioned, then its specific declaration of their superiority and honour. The mentioning of general(aam ) with special(khaas) and special(khaas) with general(aam) is very renowned style.(Jalaa Al-Afhaam by Ibn Al-Qayim page 338)

Another example for this can be seen in this verse:

إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا

Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah much and the women who remember– Allah has prepared for them forgiveness and a mighty reward.(33:35)

In this verse the rest after muslimeen and muslimaat doesn’t mean that they are not from muslimeen and muslimaat, they too come under muslimeen and muslimaat, as the words muslimeen and muslimaat encompass all the other categories mentioned but they were mentioned to specify and to clarify.

Similarly though Ahlebayt encompasses wives of prophet(Saw) and his progeny, but in the narration they were mentioned to clarify that who were the Ahlebayt on whom blessing were send in the durood.

Moreover we find in another authentic narration which teaches us durood we find that prophet(Saw) didn’t mentioned Ahlebayt, but just mentioned wives(azwaj) and progeny(dhuriat) So does that mean that from this durood Ahle kisa are excluded? No not at all, because they come under the category of progeny(dhuriat).

(Sahi muslim Bk 4, Number 0807) Abu Humaid as−Sa’idi reported: They (the Companions of the Holy Prophet) said: Apostle of Allah, how should we bless you? He (the Holy Prophet) observed: Say:” O Allah! bless Muhammad, his wives and his offspring as Thou didst bless Ibrahim, and grant favours to Muhammad, and his wives and his offspring as Thou didst grant favours to the family of Ibrahim; Thou art Praiseworthy and Glorious.”

 

Narration 6: It has been narrated in Majma’ al-Zawa’id and Tafsir Ibn Kathir that: After his father’s martyrdom when (Imam) al-Hasan attained the Caliphate, one day while he was performing his prayers, a man attacked him and thrust a sword in his thigh. He remained confined to bed for some months. Thereafter, he recovered and delivered a sermon and said: “O People of Iraq! Fear Allah. We are your Amirs  (leaders) and your guests and belong to the family about whom Almighty Allah has said: ‘O People of the Prophet’s House..’ Imam al-Hasan dwelt on this subject so much that all those present in the Mosque began to cry.” Sunni references: * Majma’ al-Zawa’id, by al-Haythami, v9, p172

Also

Imam al-Hasan (as) said:

أنا من أهل البيت الذين أذهب الله عنهم الرجس وطهرهم تطهيرا

I am from that Ahl al-Bayt from whom Allah KEPT away ALL blemishes and PURIFIED absolutely.

Al-Haythami said:

ورواه أحمد باختصار كثير وإسناد أحمد وبعض طرق البزار والطبراني في الكبير حسان

Ahmad has narrated it in a highly summarized manner, and the chain of Ahmad and some of the chains of al-Bazzar and al-Tabarani are hasan.

Answer: These narrations are controvertial but regardless whether they are authentic or not, they don’t support the shias, because Ahlesunnah do consider hz hassan(ra) and the ahlekisa to be part of Ahlebayt mentioned in quran in verse of tatheer(33:33). But we also believe that the verse of tatheer in quran was revealed for the wives of prophet(saw) and hz hassan(ras) and the ahle kisa were included in it because of the special dua(supplication) of prophet(saw).  And these narrations in no way go against the understanding of Ahle sunnah.

 

Narration 7: sahi muslim Bk 31, Number 5923:Yazid b. Hayyan reported: We went to him (Zaid b. Arqam) and said to him. You have found goodness (for you had the honour)to live in the company of Allah’s Messenger (may peace be upon him) and offered prayer behind him, and the rest of the hadith is the same but with this variation of wording that lie said:Behold, for I am leaving amongst you two weighty things, one of which is the Book of Allah, the Exalted and Glorious, and that is the rope of Allah. He who holds it fast would be on right guidance and he who abandons it would be in error, and in this (hadith) these words are also found: We said: Who are amongst the members of the household? Aren’t the wives (of the Holy Prophet) included amongst the members of his house hold? Thereupon he said: No, by Allah, a woman lives with a man (as his wife) for a certain period; he then divorces her and she goes back to her parents and to her people; the members of his household include his ownself and his kith and kin (who are related to him by blood) and for him the acceptance of Zakat is prohibited.

Answer: Firstly and most importantly the answer of  hz zaid(ra) was his own mawqoof as signified by imam ibn katheer(rah) in his tafseer for verse 33:33. And he had based this view from a general prospective for women because of his own reasoning, but here it was not a general case because Allah said, wives of prophet(saw) are not like other women(33:32),  So the ruling which are ment for wives in general cannot be applied to wives of prophet(saw) as they were special ones.

Imam ibn qayyim(rah) in his book discusses this issue in a great detail clearing the doubts who believed that wives of prophet(Saw) were allowed sadaqa. He said that, the relation of wives of prophet(Saw) was similar to nasab(lineage) because the wives of prophet(saw) remained haram on other men even after the death of prophet(Saw) and they were his wives even in his life and will be his wives even in hereafter, so their relation to prophet(Saw) was like of nasab(lineage). That is why sadaqa was even haram for the wives of prophet(Saw). Then he said that even Imam Ahmed(rah) was from the madhab who held this same belief. And he refuted all the arguments and claims of the people who denied that wives of prophet(Saw) were eligible to receive sadaqa in an satisfactory. So for detailed answer refer the book (Jila al afhaam by imam ibn qayyim page 331-333.)

Moreover the wives of prophet(Saw) were given a share from Khumms since they were not eligible to receive sadaqa and also there is an authentic narration where hz ayesha(ra) returned a thing which was given to her in sadaqa saying that sadaqa was haram on aal e Muhammad(saw). Here is that narration from Musannaf ibn abi shaybah (chapter Laa tahillu al-sadqa ala bani hashim)

ابن أبي مليكة أن خالد بن سعيد بعث إلى عائشة ببقرة من الصدقة فردتها وقالت إنا آل محمد صلى الله عليه وسلم لا تحل لنا الصدقة

Narrated with sahi sanad From Ibn Abu Malika [narrated] that: Khaled Ibn Saeed sent a cow from the Sadaqah to Aisha, so she sent it back and said: We are the Aal (the family) of Muhammad(saw) the sadaqah is not permissible for us.

Thus the view of hz zaid(ra) is to be rejected, because wife of prophet(Saw) knew better than hz zaid(ra) that what was forbidden for her and what was not. And hz ayesha(ra) was known for her vast knowledge in Islamic fiqh she used to be a teacher for some of the companions and in one of the report (sahi muslim, Bk 31, Number 5920) hz zaid said that:”I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah’s Messenger (may peace be upon him), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that.” So this was not a marfu narration from hz zaid(ra) but his own mawqoof so this will be rejected.

Secondly we will now through some light on what comes right before the narration in question, namely Hadith-5920, 5921, and 5922. All of these are part of the same narration and event as Hadith-5923. Hadiths 5921, 5922, and 5923 are all abridged versions of Hadith 5920, which is the entire Hadith. For example, Hadith 5922 simply says:

“This hadith [5920] has been transmitted on the authority of Abu Hayyan but with this addition: ‘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.’”

This means that Hadith 5922 cannot stand alone without Hadith 5920, which is the entire Hadith, whereas Hadiths 5921, 5922, and 5923 are abridged versions with minor additions and the words of additional narrators.

In fact, it is stated in Hadith 5923 (the one often quoted by Shia) that it cannot stand alone without Hadith 5920. Notice the bolded part below:

Yazid b. Hayyan reported: We went to him (Zaid b. Arqam) and said to him: “You have found goodness (for you had the honour) to live in the company of Allah’s Messenger (may peace be upon him) and offered prayer behind him…”, and the rest of the Hadith is the same [as Hadith 5920] but with this variation of wording that he said…

(Sahih Muslim, Book 31, Chapter 4, Hadith 5923)

So we see that Hadith 5923 (as quoted by the Shia) cannot stand alone without the un-abridged version of Hadith 5920.

Let us now look at Hadith 5920 which is the un-abridged version:

“He (Husain) said to Zaid: ‘Who are the members of his household? Aren’t his wives the members of his family?’ Thereupon he said: ‘His wives are the members of his family but here the members of his family are those for whom acceptance of Zakat is forbidden. And he said: ‘Who are they?’ Thereupon he said: ‘Ali and the offspring of Ali, Aqil and the offspring of Aqil and the offspring of Jafar and the offspring of Abbas.’ Husain said: ‘These are those for whom the acceptance of Zakat is forbidden?’ Zaid said: ‘Yes.’”

(Sahih Muslim, Book 31, Chapter 4, Hadith 5920)

In perhaps the clearest version of this Hadith, Zaid ibn Arqam(ra) says :“His wives are among the people of his household, but the people of his household who are forbidden to receive sadaqah (charity) after his death are the family of ‘Ali, the family of ‘Aqeel, the family of Ja’far and the family of ‘Abbaas. All of these are forbidden to receive sadaqah.”

So though the mawqoof of hz zaid(ra) was incorrect , yet he(ra) didn’t deny that wives of prophet(Saw) are from the Ahlebayt of prophet(Saw). Moreover it shows us that Ahlebayt is not restricted to only five people, or 14 infallible as shias claim. But it includes several families as said by hz zaid(ra).

 

Narration 8: Well instead of quoting narration which are irrelevant to the current topic let us include the disputed word, to which people give different interprepations. So the actual question is: Who are “itratu ahlebayti” and are wives of prophet(Saw) included among them?

Answer:

4/536 Lisan ul-Arab by Ibn Manthur

والمشهور المعروف أَن عتْرتَه أَهلُ بيته وهم الذين حُرّمَت عليهم الزكاة والصدقة المفروضة وهم ذوو القربى الذين لهم خُمُسُ الخُمُسِ المذكور في سورة الأَنفال

“And what is famously recognized is that his ‘Atrah’ are the People of his Household, and they are those upon whom Zakaah and the mandatory Sadaqah is prohibited; and they are the relatives (Thuw al-Qurbaa) who are due a fifth of the spoils of war, mentioned in Surat al-Anfal.”

They are the people of Alee, Ja’far, Abbas, and Aqeel, and the People of Knowledge added all of Bani Hashim to that as well, which is the above 4 plus the people of al-Harith. This is reported by Ibn Abd al-Barr in his Sharh of the Muwata of Imam Malik, Ibn Qudamah of the Hanbalis, and Ibn Raslan declared a consensus on it.

Ash-Shawkani in his Nayl al-Awtar states the agreement of the majority of Hanafis, the most authentic statement of the Shafi’ees and Hanbalis, and the majority of the Zaydis, that any Sadaqah that is given to his household as Sadaqat ut-Tatawwu, or voluntary charity, is permissible to them. Some said that it is prohibited the same as Zakah, as transmitted from Abu Yusuf.

In terms of the wives of the Prophet being included in the prohibition, then Ibn Hajar al-Asqalani in his Fath al-Bari reports that Ibn Battal transmitted the agreement of the Fuqaha on their not entering into that prohibition, and ash-Shawkani says that this should be investigated. Ibn Qudamah reports the Athar on authority of A’ishah that Sadaqah was prohibited to her since she is from the people of Muhammad, demonstrating the wives entering into the prohibition as well. Ibn Hazm reports in his book of Ijma, that it is Zakah that is not permitted to Bani al-Abbas and Abu Talib, their men and women. There appears to be a difference of opinion on this.

This is the authentic narration which proves that wives of prophet(Saw) are also forbidden to receive sadaqa:Musannaf ibn abi shaybah (chapter Laa tahillu al-sadqa ala bani hashim)

ابن أبي مليكة أن خالد بن سعيد بعث إلى عائشة ببقرة من الصدقة فردتها وقالت إنا آل محمد صلى الله عليه وسلم لا تحل لنا الصدقة

Narrated with sahi sanad From Ibn Abu Malika [narrated] that: Khaled Ibn Saeed sent a cow from the Sadaqah to Aisha, so she sent it back and said: We are the Aal (the family) of Muhammad(saw) the sadaqah is not permissible for us.

Moreover, Imam ibn qayyim(rah) in his book discusses this issue in a great detail clearing the doubts who believed that wives of prophet(Saw) were allowed sadaqa. He said that, the relation of wives of prophet(Saw) was similar to nasab(lineage) because the wives of prophet(saw) remained haram on other men even after the death of prophet(Saw) and they were his wives even in his life and will be his wives even in hereafter, so their relation to prophet(Saw) was like of nasab(lineage). That is why sadaqa was even haram for the wives of prophet(Saw). Then he said that even Imam Ahmed(rah) was from the madhab who held this same belief. And he refuted all the arguments and claims of the people who denied that wives of prophet(Saw) were eligible to receive sadaqa in an satisfactory. So for detailed answer refer the book Jila al afhaam by imam ibn qayyim page 331-333.)

So since wives of prophet(Saw) are also not eligible to receive sadaqa, they too are from “itratu ahlebayti”.

 

Narration 9: sahi bukhari 6.352: Narrated Yusuf bin Mahak: Marwan had been appointed as the governor of Hijaz by Muawiya. He delivered a sermon and mentioned Yazid bin Muawiya so that the people might take the oath of allegiance to him as the successor of his father(Muawiya). Then `Abdur Rahman bin Abu Bakr told him something whereupon Marwan ordered that he be arrested. But Abdur−Rahman entered `Aisha’s house and they could not arrest him. Marwan said, “It is he (`AbdurRahman) about whom Allah revealed this Verse:−− ‘And the one who says to his parents: ‘Fie on you! Do you hold out the promise to me..?’” On that, Aisha said from behind a screen, “Allah did not reveal anything from the Qur’an about us except what was connected with the declaration of my innocence (of the slander).

Answer: Some people try to use this narration , in order to portray that nothing was revealed in quran regarding hz ayesha(ra) except the verses connected with the declaration of the innocence of ayesha(ra). This means verse of tatheer was not revealed for wives of prophet(Saw).  But they fail to understand a simple narration or they deliberately try to fool people by misinterpreting this narration. If we give a closer look this narration we will find that it speaks about the verses of quran which wererevealed specifically for the offspring of abubakar(ra). Since marwan said a particular verse was revealed for Abdur rahman ibn abubakar(who was brother of ayesha(ra)), he didn’t intend to address this to hz ayesha(ra)) or any wife of the prophet. But hz ayesha(ra) replied him saying that for offspring of hz abubakar(ra) only the verse of innocence was revealed.

Moreover, the verse of purification encompassed even other wives of prophet(Saw).. not only hz ayesha(ra), that is why she didn’t include this verse while responding to Marwan.

Secondly we know that verses of surah ahzab (i.e “o wives of prophet(33:32)”)  was revealed for wives including hz ayesha(ra).. then why didnt she say that?  But the fact is that the reply of hz ayesha(ra) was only specific to the verses of Quran which were revealed specifically for the children of hz abubakar(ra)

 

The variations in the narrations of kisa reported from umm salama(ra):

Version 1:

عن عمر بن أبي سلمة ربيب النبي صلى الله عليه وسلم قال: لما نزلت هذه الآية على النبي صلى الله عليه وسلم
(إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا) في بيت أم سلمة، فدعا فاطمة و حسنا و حسينا
رضي الله عنهم فجللهم بكساء وعلي خلف ظهره فجلله بكساء، ثم قال: اللهم! هؤلاء أهل بيتي فأذهب عنهم الرجس
وطهرهم تطهيرا
Umar bin Abi Salamah (RA) who was brought up by the Prophet (SAW) narrates that when the verse, “Allah only desires to keep away (all kinds of) impurity from you, O ‘people of the house!’ (the Prophet’s family) and to totally purify you,” (al-Ahzab 33:33), was revealed to the Holy Prophet (SAW) at the home of Umm Salamah (رضي الله عنها), he (SAW) called Fatimah (سلام اللہ علیھا), Hasan (RA) and Husain (RA) and covered them with a cloak. Ali(كرم الله وجهه) was behind him (SAW), the Holy Prophet (SAW) also covered him under the same cloak and then said, “Oh Allah! These are my ahl-ul-bait (‘people of the house’) so keep impurity away from them and totally purify them.”

References: Tirmidhi, al-Jami-us-sahih (5:351,663#3205,3787) sheikh Albani said it’s saheeh.

Comment: This version shows us that hz umm salama(ra) didn’t ask any question to prophet(Saw). And this is different from the rest of other versions.

 

Version 2: mustadrak al-hakim volume 2 page 451:
- حدثنا أبو العباس محمد بن يعقوب ثنا العباس بن محمد بن الدوري ثنا عثمان بن عمر ثنا عبد الرحمن بن عبد الله بن دينار ثنا شريك بن أبي نمر عن عطاء بن يسار عن أم سلمة رضي الله عنها أنها قالت : في بيتي نزلت هذه الآية { إنما يريد الله ليذهب عنكم الرجس أهل البيت } قالت : فأرسل رسول الله صلى الله عليه و سلم إلى علي و فاطمة و الحسن و الحسين رضوان الله عليهم أجمعين فقال : اللهم هؤلاء أهل بيتي قالت أم سلمة : يا رسول الله ما أنا من أهل البيت ؟ قال : إنك أهلي خير و هؤلاء أهل بيتي اللهم أهلي أحق

^ dhahabi agreed with hakim that hadith is upon condition of bukhari i.e hadith is sahih.

Abu al Abbas Muhammad bin Ya’aqoob said: Al Abbas bin Muhammad bin al Doori from Uthman bin Umar from AbduRahman bin abdullah bin Deenar from Shareek bin Abu Nimr from Ata’a bin yasar fro umm Salamah may Allah be pleased with her that she said: In my house this verse was revealed ” God wants to remove uncleanliness from you Ahlul-Bayt ” She said: The Prophet PBUH then called for Ali and Fatima and Hassan and Hussein may Allah be pleased with all of them and he said: O Allah these are my Alul-bayt. Umm Salamah said: O Apostle of Allah am I not from your Ahlul-Bayt? The Prophet PBUH replied: You are my Good Ahel and they are my Ahlul-Bayt, O Lord my Ahel are more deserving “have more rights”.

Comment: In this version we find some odd words, i.e prophet(Saw) making distinction between ahel and ahlul-bayt although in reality the arabs never made a distinction between these as they are the same thing, this is illustrated by many of the most authentic Hadiths in Bukhari and Muslim, and even agreed by the shias. So this part of the narration is “shaadh” as explained before. Moreover this version shows that Prophet(Saw) said, “O Allah my “AHL” is more deserving”. He(saw) didn’t say my ahlebayt is more deserving, but my “AHL” which even included his wives, even after the distinction made. Thus this version is contradictory to other versions.
Version 3:
عن أم سلمة قالت : في بيتي أنزلت { إنما يريد الله ليذهب عنكم الرجس أهل البيت } قالت : فأرسل رسول الله صلى الله عليه وسلم إلى فاطمة وعلي والحسن والحسين ، فقال : هؤلاء أهل بيتي . قالت : فقلت : يا رسول الله أما أنا من أهل البيت ؟ قال : بلى إن شاء الله
الراوي: أم سلمة هند بنت أبي أمية المحدث: البغوي – المصدر: شرح السنة – الصفحة أو الرقم: 7/204
خلاصة حكم المحدث: إسناده صحيح

Umm Salmah said: in my house it was revealed ” God wants to remove all kinds of uncleanliness from you Ahlul-Bayt ” So the Prophet PBUH then sent after Ali and Fatima and Hassan and Hussein. He said: these are my Ahlul-Bayt. So Umm Salamah said: O Messenger of Allah? am I not also from your Ahlul-Bayt !? He said: yes Inshallah.

Narrator: Umm Salamah Hind bint Abu Umayyah.
Muhaddith: Al baghawi. in Sharh al Sunnah.
Hadith rank:Isnad SAHIH

Comment: In this version we find that umm salama(ra) knew that she was from his ahlulbayt which is why she asks while she is surprised “Aren’t I also from your Ahlul-bayt?” Of course she knew this, imagine that his wife doesn’t know a piece of basic information such as this especially since he always called her Ahlul-bayt in several Sahih hadiths, and that prophet(saw) answered her in affirmative manner. This version contradicts with the other versions.

 

Version 4: al-Tirmidhi records:
حدثنا قتيبة حدثنا محمد بن سليمان الأصبهاني عن يحيى بن عبيد عن عطاء بن أبي رباح عن عمر بن أبي سلمة ربيب النبي صلى الله عليه وسلم قال لما نزلت هذه الآية على النبي صلى الله عليه وسلم { إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا } في بيت أم سلمة فدعا فاطمة وحسنا وحسينا فجللهم بكساء وعلي خلف ظهره فجللهم بكساء ثم قال اللهم هؤلاء أهل بيتي فأذهب عنهم الرجس وطهرهم تطهيرا قالت أم سلمة وأنا معهم يا نبي الله قال أنت على مكانك وأنت على خير

Narrated Umar ibn Abi Salamah who was brought up by the Prophet, peace be upon him: When the verse, Allah only desires to keep away from you all blemishes (al-rijz), O Ahl al-Bayt, and to purify you absolutely (Qur’an 33:33), was revealed to the Prophet at the home of Umm Salamah he called Fatima, al-Hasan, and al-Husayn and covered them with a cloak. Ali was behind him, the Prophet also covered him under the same cloak and then said, “O Allah! these are my Ahl al-Bayt, so keep away from them all blemishes (al-rijz) and purify them absolutely.” Umm Salamah said, “Am I one of them, O Allah’s Apostle?” He replied, “You have your separate place. But, you are unto a good ending.”
al-Jami’ al-Sahih Sunan al-Tirmidhi (Beirut, Lebanon: Dar al-Ihya al-Turath al-Arabi) [annotators: Ahmad Muhammad Shakir and others] vol. 5, p. 351, Number 3205
Shaykh al-Albani says:
صحيح
Sahih

Comment: This version shows us that umm salama(ra) did ask a question, and since the verse was already revealed for wives prophet(Saw) , he(saw) said to her that she was towards good ending. The answer in this version is conflicting with some other versions.

 

Conclusion :

The narrations of Kisa’a (Cloak) are all conflicting and contraditcing each other and the only reason the scholars grade them as Sahih is because they are narrations of virtues and the scholars used to be linient when it came to narrations of virtues. Great hadith experts such as Imam Ahmad ibn Hanbal, Ibn al-Mahdi, ‘Abdullah ibn al-Mubarak said, “When we narrate in regards to the lawful [halal] and unlawful [haram] we exercise extreme strictness and when we narrate in regards to virtuous and the like (stories and narratives) then we are more lenient. (See Suyuti’s Tadrib al-rawi).

But if any of these versions is used to exclude other members of Ahlebayt(i.e wives of prophet) then in no way that version will be accepted, because this will be against the quran and even there are other versions and many authentic narrations which proves that wives of prophet(Saw) were Ahlebayt. So any person who is just and unbiased cannot take one version of these and try to use it as a proof to exclude wives of prophet(Saw) from Ahlebayt. If they do such it will be considered as deception.

And the best way to deal with these conflicting versions is to use the rule we had set from the shia ahadees, taught by the shia imams (refer the rule). Which says that the ahadees which goes against quran are to be rejected. So from these different versions the versions which goes against quran(since quran explicitly proves wives to be ahlebayt) are to be rejected, and those versions which can be reconciled by quran which doesn’t show that wives of prophet(Saw) are not part of Ahlebayt, are to be accepted.

This is a Book which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember. Quran (38:29)

It is not for any person to believe, except by the leave of Allah, and He will put the Rijs on those who do not reason. Quran (8:100)


Decisive Fact:

As we know that the whole dispute is based on the verse of tatheer(33:33) and even the incident of kisa is related to it. But the fact which will end this controversy that, was the verse of tatheer revealed for Ahle kisa or wives of prophet(saw) is that: THERE IS NO SINGLE AUTHENTIC NARRATION connected to prophet(saw) or any companion which explicitly and in a clear manner states that the verse of tatheer(33:33) was revealed for Ahle kisa.

And the illogical claims that the narrations of kisa are a proof that verse of tatheer was revealed for them, then they have been thoroughly answered and refuted in this article, since these narrations are infact a proof that the verse of tatheer was not revealed for them, had it been so then there wouldn’t been any need for prophet(Saw) to make dua AFTER the verse was revealed.

And the most important fact is that there is an authentic narration which explicitly and in a clear manner states that that verse of tatheer was revealed for the wives of prophet(Saw).

عن ابن عباس : ?إنما يريد الله ليذهب عنكم الرجس أهل البيت ( [ الأحزاب : 33 ] . قال : نزلت في أزواج النبي صلى الله عليه وسلم خاصة .
الراوي: عكرمة المحدث: الذهبي – المصدر: سير أعلام النبلاء – لصفحة أو الرقم: 2/221
خلاصة حكم المحدث: إسناده صالح

Ibn Abbas RAA: “Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household,” He said: It was revealed especially about the wives of the prophet PBUH.

Siyar A’alam al nubalaa
Rank: Good Isnad.

So this authentic narration is a decisive proof which shows that the verse of tatheer was revealed for wives of prophet(Saw) , and it cannot be rejected since there is no authentic report which clearly mentions that the verse of tahtheer was revealed for Ahle kisa or which states that it was not revealed for wives of prophet(Saw).

However we know that some pathetic bigots inorder to deceive people try to portray that one of the sub-narrator of this reports was weak, how ever this is incorrect. Regarding the critisim on ikrima, then Ibn Hajar did comment on some of those reports in which he was critcized in the beginning of Al-Fath, but what some notorious people do is that they only take those reports on critisicm of Ikrima but not the answers and comments of hadees scholars on them. What is clear that a lot of these statements of criticism are falsely attributed to the scholars. Take for example the statement of Yazeed bin Abi Ziyad that Ali bin Abdullah bin Abbas used to beat Ikrimah. Yazeed is weak and Ibn Hibban rejected this statement by him. Yahya bin Ma’een is known to have referred to Ikrimah as trustworthy in more than one occasion.We will also notice that Imam Malik quoted Ikrimah in Al-Muwatta, and he usually only quotes narrators he finds to be trustworthy.

We will also notice that the majority of the hadith scholars have said that he is trustworthy. His hadiths are of course in the Saheehain(bukhari and muslim) as well.

And for a summarized view of scholars on ikrima refer this link:Ikrima mawla ibn Abbas

And this one has some collection of refutation of allegations against ikrima.(english) (Answering allegations against Ikrima)

And this link( in arabic) refutes some criticism on ikrimah: يان حال عكرمة مولى ابن عباس – ملتقى أهل الحديث

But this doesn’t satisfies the shias then let us do a fair deal with them, If shias want to weaken one of our Thiqa(trustworthy) narrator, just because there are some WEAK and UNPROVED, allegations against him(ikrima). Then they should be the foremost in criticizing one of the greatest shia narrator like Zurarah ibn A’yan. A  shia narrator regarding whom it was said that: Had it not been for Zurarah, the ahadith of al-Baqir would have been lost. (Ikhtiyar Ma’rifat ar-Rijal vol. 1 p. 345).

But on the other hand we find that al-Kashi records that Imam Ja’far as-Sadiq cursed Zurarah. The following quotation is but one of several places where his(imam jafar) cursing of Zurarah is on record: By Allah, he has ascribed lies to me! By Allah, he has ascribed lies to me! By Allah, he has ascribed lies to me! May Allah curse Zurarah! May Allah curse Zurarah! May Allah curse Zurarah! (Ikhtiyar Ma’`rifat ar-Rijal, vol. 1 p. 361)
زرارة شر من اليهود والنصارى، ومن قال: إن مع الله ثالث ثلاثة
رجال الكشي: ص160. رواية رقم 267
Zurarah is worse than jews and Christians, and those who say: With Allah is 3 from 3.

More criticism on zurarah from shia books have been collected here (Some shia narrators) . So if the shias want sunnis to reject narrations of Ikrima, then we ask them to first reject narrations of Zurarah.(They will not dare to do so, because if they do so nothing will be left in their Madhab).

 

Refutation of Arguments:

Argument 1: Some people might say that, In surah fatiha, the verse says:”Guide us to the straight pathnow did the Noble Messenger(Saw) not make that Dua for Himself in every salah, If yes does that mean he was NOT on guidance before??? If he was on guidance yet made dua to Allah then can the same can be said for prophet(Saw) making dua for Ahlebayt after the tatheer verse was revealed.

Answer: It seems to us that the one who raises this question whether it be shia or sunni have never read the tafseer of surah fatiha by his own scholars.

Let us first present before you what the shia tafseer says regarding first part of the question:

” Why must we always ask Allah for guidance to ‘the Straight Path’, as if we are being misguided ? ” Besides, supposing the statement is true about us, the ordinary believers, but what about the holy Prophet and sinless Imams (p.b.u.th.) who were the examples of complete human beings ?

In answer to this question, we may say : Firstly, the fact is that Man is liable to deviate from the Right Path with each step that he takes as he is walking along the path of guidance. So, he should rely on Allah and ask Him to keep him firm on the ‘Straight Path’.

We must not forget that our existence, our being, and all the bounties which always come to us, are from His Origin. To clarify the matter, we cite a simple example : All creatures, including human beings, (from one point of view) resemble an electric lamp. We see that the light of a lamp, when it is on, appears to be constant and monotonous. The reason is that the electrical current flows constantly from a generator to the lamp. The generator continuously produces some new electrical power, a part of which reaches the lamp by some connective wires. Our being is similar

to the lamp. Although it appears as a sustained being, it is, in fact, a continually renewed being that flows ceaselessly to us from the Original Being, the Bountiful Creator.

Therefore, as the continually new being reaches us, we need constant new guidance, too. It is natural that if something wrong or some barriers manifest themselves in our spiritual connective wires with Allah; the vices, injustice, wrong doings, etc., will disrupt our connection with the Origin of guidance. At that moment, we may deviate from the ‘ Straight Path ‘.

So, it is no wonder that even the prophets and sinless Imams (p.b.u.th.) ask Allah to guide them to the ‘ Straight Path ‘, because the Absolute Perfection is Allah and all of us, without any exception, are on the path of perfection, then it is acceptable that they, too, ask Him for higher promotions. (The Light of The Holy Qur’an  by Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars, under explanation of surah fatiha , verse 6)

Sunni tafseer:

Question: If someone asks, “Why does the believer ask Allah for guidance during every prayer and at other times,while he is already properly guided Has he not already acquired guidance”?

Answer: The answer to these questions is that if it were not a fact that the believer needs to keep asking for guidance day and night , Allah would not have directed him to invoke Him to acquire the guidance. The servant needs Allah the Exalted every hour of his life to help him remain firm on the path of guidance and to make him even more firm and persistent on it . The servant does not have the power to benefit or harm himself , except by Allah’s permission. Therefore, Allah directed the servant to invoke Him constantly, so that He provides him with His aid and with firmness and success. Indeed, the happy person is he whom Allah guides to ask of Him.(tafseer ibn katheer, for surah fatiha, verse 6)

Thus from the tafseer of both sunnis and well as shias  the answer we get to the first part of the question is that though prophet(Saw) was guided but to keep him firm on straight path he had to keep praying to Allah. As affirmed by shia commentary(tafseer). This is because Allah haven’t made a promise that he has kept the believers always on the straight path(without any condition). Thus to remain firm on the straight path one needs to keep praying to Allah to keep him firm on the straight path.

Now coming back to the second part of the question related to verse of tatheer and hadees kisa, we find that this reasoning cannot be applied to verse of tatheer by the shias. Because the shias believe that Allah said : “Verily Allah intends but to keep off from you”. (shia tafseers) . This is the translation the shias believe is correct for the verse of tatheer, since shias reject the other translation which is from Ahlesunnah which has the wordings similar to “Verily Allah intends to remove/wipeoff from you”. Thus when Allah had already wished to KEEP AWAY rijs from Ahlebayt(according to shia interpretation), then there seems to be no sensible reason for again making such dua.

Moreover shia scholars explain the phrase of ayat e tatheer we quoted above by saying: “its not only the will of Allah but the declaration of its effect. Since the Ahl ul Bayt have been thoroughly purified, they remain thoroughly purified for ever”.(tafseer of quran, Aqa Mahdi puya )

Thus when Allah had already promised to keep ahlebayt away from rijs and they remained purified(as per shia scholar), then there was no need to ask prophet(Saw) again to purify them. Unlike as for the case in surah fatiha.

The sunni view  regarding the second partof the question is that, because to remain purified one needs to keep asking for purification AS WELL act upon certain commands which would be means for purification, since even if one makes dua to Allah to be kept firm on straight path.. he also needs to keep doing certain acts which would be means for him to remain on straight path. But this understanding of purification of Ahlebayt is unacceptable in the sight of  shias, since they consider the purification of Ahle kisa to be creational purification and and it was non conditional purification. They believe that the Allah had already kept way all impurities from them and there was no condition for them to abide inorder to keep them selves purified.

But if we read the verses of quran in context (33:32-33) we will find that Allah first gave wives of prophet(Saw) certain commands which were means for purification then they were purified through it. And for Ahle kisa their means of purification was salah as evident from ahadees where prophet(Saw) would go infront of door of hz ali(ra)’s house and would say assalat assalat and would recite 33:33. Without the means of purification there is no purification, and without performing acts (like offering salaah etc) one can’t remain on straight path. Just mere  supplication(dua) cannot make anyone purified nor can make anyone firm on straight path, unless those individuals  adhere to certain means through which they can get purified and can remain firm on straight path, and it has to be a continuous process.

Point to ponder:

The fallacy of the shias inorder to prove that hadeeth al kisa proves that the verse of tatheer was revealed for five people can be found out if one notices the action of prophet(Saw). We know that in the incident of kisa, After the verse of tatheer was revealed and while making dua to Allah, Prophet(saw) said “o Allah these are my ahlebayt” , this was said in different versions of incident of kisa we have already read. Now the questions arises is that, why would prophet(Saw) say: o Allah these are my ahlebayt? Because Allah already knew who ahlebayt were, infact Allah very well knew who Ahlebayt were that is why He(swt) had revealed the verse which contained the message of his wish towards Ahlebayt, so there seems to be no reasonable reason for Prophet(saw) saying to Allah “O Allah these are my Ahlebayt” . Now there can only be one plausible reason for Prophet(Saw) stating, “O Allah these are my Ahlebayt” , and it is that since Allah had not included those members in his wish to purify certain members of Ahlebayt(i.e wives), Prophet(saw) had to bring forth hz ali(ra), fatima(ra), hassan(ra), hussain(ra), saying , “O Allah these are my Ahlebayt” which meant that, O Allah even these are my Ahlebayt, then Prophet(saw) supplicated for them to be included in the wish of Allah.

 

Argument 2: Was the prayer of prophet(Saw) to include these members into wish of Allah accepted?

Answer: From the best of your knowledge we say yes it was, that is why prophet(Saw) daily used to go to infront of the door of hz fatima(ra)’s house and used to remind them of salah(indicating it to be a condition for  purification) and then used to recite the verse of purification. And another proof is that there are several narrations where hz hassan(ra), few years after the death of prophet(Saw) while addressing to people of Iraq, said that he was from the family to which Allah wished to purify.

 

Argument 3:In the narrations you provided at one place umm salama(ra) is considered ahl al-bayt and in other wathila bin asaqa(ra) is considered ahl al-bayt. Both did not have the claok around them. But the question is, if umm salama(ra) is included in the ayah of tatheer then why is not wathila bin asqa(ra) included in the ayah of tatheer?

Answer: It seems that some people have failed to understand the simple reason that why we brought the different versions of Hadith Kisa. We don’t claim that the narration of umm salama(ra) where prophet(Saw) said: “yes you are ahlebayt”, is a proof for wives being purified ahlebayt, no this is not the case, our proof is quran that wives of prophet(saw) are Ahlebayt. So neither it is to be understood FROM THESE narrations that wathila(ra) was from purified ahlebayt, nor umm salama(ra).. but wives being AHlebayt is a proof from quran.

And the reason we used the narration where prophet(Saw) said his wives that, “yes you are ahlebayt”(though he(saw) didn’t do dua forher under the cloak) is because some people try to use the narrations where prophet(Saw) answered umm salama(ra), saying “you remain in your position , you aretowards good ending” , portraying that it was a negative answer given to the wives which meant that they were not included in Ahlebayt, so inorder to answer that misunderstanding we used this narration which proved that the answer in another version of Hadith Al kisa was not a negative answer from prophet(saw).

 

Argument 4: The entire hypothesis of our sunni brothers is that the verse 33:33 was revealed exclusively for the wives of the Prophet and that the inclusion of Fatima, Ali, Hassan and Hussain (s) was only after a supplication made by the Prophet. They also state that the purity mentioned in the ayat refers only to the spiritual elevation in term of piousness etc attained through the guidelines mentioned in the preceding ayat such as : Stay in the homes, offer salat etc.

The fallacy in their argument is that if the verse provides only the guidelines to achieve purity then the need to formally include Fatima in the Ahl al Bayt does not arise because the inclusion of anybody on its own does not mean anything. Following from their argument, one can attain purity even when one is not part of Ahl al Bayt i.e. through attending to prayers, giving alms etc. So why did the Prophet gather the five relatives of his and prayed (according to sunnis) to include them in the Ahl al Bayt?

Answer: Well the wish of Allah mentioned in 33:33 was for Ahlebayt that too wives, in specific but for not muslims in general.. So even if people do all the commands which were mentioned in 33:33 even then they will not be included in the wish of Allah since he made it khas(exclusive), that is why Quran doesn’t says “Allah only wishes to purify you O BELIEVERS” , Quran just says “Allah only wishes to purify you O AHLEBAYT”. And for others to be included in that verse, which was revealed for wives of prophet(Saw), it needed a special supplication from prophet(Saw).

Allah knows the best.

p.s: hadees verification was done by brother Abdullah ibn abi efendi (May Allah shower his blessings on him) , and article written by Ibn Ahmed Alhindi.

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10 thoughts on “A Scientific Dialogue Regarding Incident Of Kisa (revealing some facts)

  1. Pingback: Answering Ansar’s clear deception about Ahlelbayt « Answering-Ansar Unveiled

  2. this is most most beautifull and logical side ,,Allah will help you in doing more and more good job ,,inshallah never stop this work ,,,\\
    some shia freinds circled arround me and i was help less now i m feeling so healthy in knowledge of true islam
    regards amir mughal

    • Its Allah who helps us, and guides us to the straight path. So we thank Allah(swt) for guiding us to the straight path, and we pray to Allah guide all the deviated people towards straight path. (Ameen). Please remember us in your supplications brother.

  3. Brother i have emailed you a doubt about Musnad Ahmad narration from omarshah29 . Do check it and lemme know. if incase you don’t receieve the email the n il comment here.

  4. وقال العلامة يوسف بن موسى الحنفي (ابو المحاسن):

    (روي أن رسول الله (ص) لما نزلت هذه الآية: { إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً } دعا علياً وفاطمة وحسناً وحسيناً فقال: اللهم هؤلاء أهلي، وروي أنه جمع (علياً)(2) وفاطمة والحسن والحسين، ثم أدخلهم تحت ثوبه ثم جأر إلى الله تعالى، رب هؤلاء أهلي، قالت أم سلمة: يا رسول الله فتدخلني معهم؟ قال: أنت من أهلي يعني من أزواجه كما في حديث الإفك: من يعذرني من رجل بلغني أذاه في أهلي، لا أنها أهل الآية المتلوة في هذا الباب

    • Firstly, we checked the book you quoted and it is without a chain. There is no chain(Isnad) for that hadeeth, and for Ahlesunnah a report without a chain is like a body without a head, which is worthless and of no use. Thus in no way could that chain-less report become hujjah for any rational person. Secondly the word in this narration a “ya’ni” يعني , which translates as “meaning” is a sign of idraaj(interpolation). This shows that this narration contains additions of sub narrators too. And we have brought authentic narrations which don’t include a “ya’ni” يعني and which are free from interpolation and they show that wives of Prophet(Saw) are from Ahlulbayt, as even the verse of Quran clear shows.

      • Assalam alaykom,

        You not knowing this alim is not my fault. Please check further. His book where he talks about this ayat is : معتصر المختصر second volume pg: 266 +
        Further we have to admit the fact that there have been ulemas from the sunni school of thought, who do acknowledge the fact that this ayat (al-tatheer) is referring to the people of the cloak only and NOT the wives of the prophet, for instance:

        في هامش ص 657 من صحيح شرح العقيدة الطحاوية الشيخ حسن السقاف وهو يرد على الشيخ الألباني في قوله: (وتخصيص الشيعة أهل البيت في الآية بعلي وفاطمة والحسن والحسين رضي الله عنهم دون نسائه (ص) من تحريفهم لآيات الله تعالى انتصاراً لأهوائهم كما هو مشروح في موضعه)
        فقال رداً عليه:
        وهذا من تلبيساته وتمحله في رد السنة الثابتة في تفسيره لأهل البيت، وهو بهذا أراد أن يلبس على القارىء بأن من قال أن أهل البيت هم أهل الكساء أنهم الشيعة! والحق أن من قال ذلك جميع أهل السنة والجماعة وقبلهم الذي لا ينطق عن الهوى صلى الله عليه وآله، ولكن هذا هو النصب الذي يفضي بصاحبه إلى ما ترى كما شرحنا في موضعه

        Or take for instance :

        العلامة الشوكاني في ” إرشاد الفحول إلى تحقيق الحق في علم الأصول البحث الثامن من المقصد الثالث
        قال وهو يرد على من قال بأن الآية في نساء النبي صلى الله عليه وآله: (ويجاب عن هذا بأنه ورد بالدليل الصحيح أنها نزلت في علي وفاطمة والحسنين

        There are many others. Before I can go on further, I need you to at least admit that there are Sunni scholars who believe that this ayat is NOT related to the wives of the prophet . Will you or anyone admit this point?

      • Wa’alaykumsalam.

        Firstly, the report you posted in your previous comment is chain-less thus its worthless, its like a body without a head. And the answer to this has been updated in our previous comment.

        Secondly,
        we have proven that verse of tatheer is for wives of Prophet(saw) from Quran and authetic ahadeeth, And there is consensus among Ahlesunnah regarding this, you may refer our article on this issue(click this link), and even if someone held an odd view then it would be considered their mistake because we don’t consider scholars to be infallible. What is hujjah upon people is Quran and authentic ahadeeth, and we have proven our case from these two sources. We believe you too will argue the same if we ask you about some esteemed Shia classical heavy weight scholars who believed in tahreef of Quran.

        Thirdly, you quoted Allama Shawkani, but either you were misled or you tried to mislead people by quoting that. Since we like to give you a benefit of doubt, we take it as some other Shia tried to mislead you, but please be advised that if you blindly follow such Shias then you will end up in hellfire, So please think of your destiny and beware of such Shias because lying is from the religious teachings of Shiism. Now coming back to the quote of Shawkani then here is that quote in context, what you quoted was out of context.

        وذهب الجمهور أيضا إلى أن إجماع العترة وحدها ليس بحجة ، وقالت الزيدية والإمامية هو حجة ، واستدلوا بقوله تعالى : إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا والخطأ رجس فوجب أن يكونوا مطهرين عنه .

        [ ص: 263 ] وأجيب : بأن سياق الآية يفيد أنه في نسائه صلى الله عليه وآله وسلم .

        ويجاب عن هذا الجواب : بأنه قد ورد الدليل الصحيح أنها نزلت في علي وفاطمة والحسنين ، وقد أوضحنا الكلام في هذا في تفسيرنا الذي سميناه فتح القدير فليرجع إليه ،
        jamhoor(ahl-sunnah) believed that ijma of itrah alone is not hujja but zaidia and imamia said, “it is hujja” and they used as proof “ayat tatheer and rijz meaning error” so they believed (itrah) is free of error. And I(Shawkani) answer that, “the context of the verse means the wives of the prophet(saw). And they(zaidiya and Imamiya) answer this reply(of shawkani) that: there’s authentic proof that it was revealed about ali and fatima and hasanain. And we(shawkani talking about himself )explained this talk in our tafseer called fath alqadeer, so check that.

        If we check Fath al qadeer of Allama Shawkani it becomes more apparent that al-Shawkani believes verse of tatheer was revealed for the wives of Prophet(Saw) because of the context, THEN for `Ali’s family because of the hadith. Below is the quote from Fath ul Qadeer.
        ثم عمم فأمرهنّ بالطاعة لله ولرسوله في كل ما هو شرع { إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُـمُ ٱلرّجْسَ أَهْلَ ٱلْبَيْتِ } أي إنما أوصاكنّ الله بما أوصاكنّ من التقوى، وأن لا تخضعن بالقول، ومن قول المعروف، والسكون في البيوت وعدم التبرّج، وإقامة الصلاة وإيتاء الزكاة، والطاعة ليذهب عنكم الرجس أهل البيت، والمراد بالرجس: الإثم والذنب المدنسان للأعراض الحاصلان بسبب ترك ما أمر الله به، وفعل ما نهى عنه، فيدخل تحت ذلك كل ما ليس فيه لله رضا

        وقد اختلف أهل العلم في أهل البيت المذكورين في الآية، فقال ابن عباس وعكرمة وعطاء والكلبي ومقاتل وسعيد بن جبير: إن أهل البيت المذكورين في الآية هنّ زوجات النبيّ صلى الله عليه وسلم خاصة. قالوا: والمراد بالبيت بيت النبي صلى الله عليه وسلم ومساكن زوجاته لقوله: { وَٱذْكُـرْنَ مَا يُتْـلَىٰ فِي بُيُوتِكُـنَّ }. وأيضاً السياق في الزوجات من قوله: { يٰأَيُّهَا ٱلنَّبِيُّ قُل لأَزْوٰجِكَ } إلى قوله: { وَٱذْكُـرْنَ مَا يُتْـلَىٰ فِى بُيُوتِكُـنَّ مِنْ ءَايَـٰتِ ٱللَّهِ وَٱلْحِكْـمَةِ إِنَّ ٱللَّهَ كَانَ لَطِيفاً خَبِيراً }. وقال أبو سعيد الخدري ومجاهد وقتادة، وروي عن الكلبي: أن أهل البيت المذكورين في الآية هم: عليّ وفاطمة والحسن والحسين خاصة، ومن حججهم الخطاب في الآية بما يصلح للذكور لا للإناث، وهو قوله: { عنكم } و { ليطهركم } ولو كان للنساء خاصة لقال عنكنّ ويطهركنّ. وأجاب الأولون عن هذا أن التذكير باعتبار لفظ الأهل كما قال سبحانه:
        { أَتَعْجَبِينَ مِنْ أَمْرِ ٱللَّهِ رَحْمَتُ ٱللَّهِ وَبَرَكَـٰتُهُ عَلَيْكُمْ أَهْلَ ٱلْبَيْتِ }
        [هود: 73] وكما يقول الرجل لصاحبه: كيف أهلك؟ يريد زوجته أو زوجاته، فيقول: هم بخير
        وقد توسطت طائفة ثالثة بين الطائفتين، فجعلت هذه الآية شاملة للزوجات ولعليّ وفاطمة والحسن والحسين، أما الزوجات فلكونهنّ المرادات في سياق هذه الآيات كما قدّمنا، ولكونهنّ الساكنات في بيوته صلى الله عليه وسلم النازلات في منازله، ويعضد ذلك ما تقدّم عن ابن عباس وغيره.
        وأما دخول عليّ وفاطمة والحسن والحسين فلكونهم قرابته وأهل بيته في النسب، ويؤيد ذلك ما ذكرناه من الأحاديث المصرّحة بأنهم سبب النزول، فمن جعل الآية خاصة بأحد الفريقين فقد أعمل بعض ما يجب إعماله وأهمل ما لا يجوز إهماله

        So its clear that someone deceived you by mis-quoting Shawkani. So from mext time please verify what you bring before blindly copy pasting, as we said earlier that lying is from the religious teachings of Shias, so its quite obvious that every next quote they give is a lie.

        Fourthly, you quoted Hassan Saqqaf, this guy is a zindeeq he is not a Sunni in our view, he has Rafidi, Jahmi, Sufi, inclinations and on the top he is a shameless and a blatant LIAR. So any view of a liar doesn’t holds even a weight of grain in the sight of Ahlesunnah. Here are some lies of this Zindeeq. (Click link).

  5. If supposedly for sake of argument even if we agree that Ikrima was Khariji but Thiqa(trusthworthy), then too it is not a problem, because Khawarij hated Ayesha(as), and they wanted Ali(as) to take Ayesha(as) as captive of War, for which Ibn Abbas(as) rebuked them thoroughly. So even if supposedly Ikrima is Khariji then too he is narrating something that isn’t inviting towards his innovation, rather its against it.

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