Merits of Prophetic Ahlebayt


Introduction:

Praise is to Allah, who promised his faithful slaves victory and support by saying, “and helping the believers is ever incumbent on Us”[1].

I bear witness that there is none to worshipped save Allah, One, with no partners. He sent His Messenger Muhammad (sallalahu alayhi wa ala alihi sallam) with guidance and the religion of Truth to cause it to prevail over all religions even though the unbelievers may detest it. And I bear witness that our Master, Prophet, and Beloved Muhammad (sallalahu alayhi wa ala alihi sallam) is the Messenger of Allah, He is the Imam of the Pious, the Master of the Messengers and the Mercy to the worlds. And after this.

In this short treatise you would find ahadeth in praise of pure ahlalbait of Prophet Muhammad (sallalahu alaihi wa ala alihi wa sallam).

I ask Allah to give me an ability to finish this work, and put it upon my scales of hasanat in the doomsday.

15 Thul Hijja.

Abu Ali Abdullah ibn Abi Effendi

You can send notes and corrections to: efendi1403@googlemail.com

Who are ahlalbait?

In the very beginning I think it would be necessary to shed light on question: Who are ahlalbayt of Prophet Muhammad (sallalahu alaihi wa ala alihi wa sallam)?

Imam Abul Fida Ismail ibn Kathir in his commentary to Quran (verse 33:33), said:

﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً﴾

(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) This is a clear statement that the wives of the Prophet are included among the members of his family (Ahl Al-Bayt) here, because they are the reason why this Ayah was revealed, and the scholars are unanimously agreed that they were the reason for revelation in this case, whether this was the only reason for revelation or there was also another reason, which is the correct view. Ibn Jarir recorded that `Ikrimah used to call out in the marketplace:

﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً﴾

(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) “This was revealed solely concerning the wives of the Prophet.” Ibn Abi Hatim recorded that Ibn `Abbas said concerning the Ayah:

﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ﴾

(Allah wishes only to remove Ar-Rijs from you, O members of the family,) “It was revealed solely concerning the wives of the Prophet .” `Ikrimah said: “Whoever disagrees with me that it was revealed solely concerning the wives of the Prophet , I am prepared to meet with him and pray and invoke the curse of Allah upon those who are lying.” So they alone were the reason for revelation, but others may be included by way of generalization. Ibn Jarir narrated that Safiyyah bint Shaybah said: “`A’ishah, may Allah be pleased with her, said, `The Prophet went out one morning wearing a striped cloak of black camel’s hair. Al-Hasan, may Allah be pleased with him, came and he wrapped him in the cloak with him. Then Al-Husayn, may Allah be pleased with him, came and he wrapped him in the cloak with him. Then Fatimah, may Allah be pleased with her, came and he wrapped her in the cloak with him. Then `Ali, may Allah be pleased with him, came and he wrapped him in the cloak with him, then he said:

﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً﴾

(Allah wishes only to remove Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) This was recorded by Muslim. In his Sahih, Muslim recorded that Yazid bin Hayyan said: “Husayn bin Sabrah, `Umar bin Muslim and I went to Zayd bin Arqam, may Allah be pleased with him, and when we had sat down with him, Husayn said: `You are so fortunate, O Zayd! You saw the Messenger of Allah and heard his speeches, and you went on military campaigns with him, and you prayed behind him. You are so fortunate, O Zayd! Tell us what you heard from the Messenger of Allah .’ He said, `O son of my brother, by Allah, I have grown old and it has been a long time, and I have forgotten some of the things that I used to know from the Messenger of Allah. Whatever I tell you, accept it, and whatever I do not tell you, do not worry about it.’ Then he said, `One day, the Messenger of Allah stood up to address us by the well of Khumm, between Makkah and Al-Medina, and he praised Allah and thanked Him, and he preached and reminded us. Then he said:

«أَمَّا بَعْدُ، أَلَا أَيُّهَا النَّاسُ فَإِنَّمَا أَنَا بَشَرٌ يُوشِكُ أَنْ يَأْتِيَنِي رَسُولُ رَبِّي فَأُجِيبَ، وَأَنَا تَارِكٌ فِيكُمْ ثَقَلَيْنِ: أَوَّلُهُمَا كِتَابُ اللهِ تَعَالَى، فِيهِ الْهُدَى وَالنُّورُ فَخُذُوا بِكِتَابِ اللهِ وَاسْتَمْسِكُوا بِه»

(Thereafter! O people, I am merely a human being and soon the messenger of my Lord will come and I will answer him. I am leaving behind two things with you, the first of which is the Book of Allah in which is guidance and light, so seize the Book of Allah and hold fast to it.) He urged them to cling to the Book of Allah, and then he said:

«وَأَهْلُ بَيْتِي أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي، أُذَكِّرُكُمُ اللهَ فِي أَهْلِ بَيْتِي»

(And the members of my family (Ahl Al-Bayt): Remember Allah with regard to the members of my family, remember Allah with regard to the members of my family.) saying it three times.’ Husayn said to him, `Who are the members of his family (Ahl Al-Bayt), O Zayd Are not his wives members of his family’ He said, `His wives are members of his family, but the members of his family are those who are not permitted to receive charity after he died.’ He said, `Who are they’ He said, `They are the family of `Ali, the family of `Aqil, the family of Ja`far and the family of `Abbas, may Allah be pleased with them.’ He said, `Were all of these forbidden to receive charity after his death’ He said, `Yes.”’ This Commentary is from Zayd bin Arqam and is not Marfu` (end of quote from ibn Kathir).

Abu Ala al-Mawdudi in his commentary to the same verse, said: “The context in which this verse occurs makes it manifest that the word ahl al-bait (people of the house) here implies the wives of the Holy Prophet (upon whom be Allah’s peace), because the address begins with: “O wives of the Prophet,” and they are the addressees in the whole discourse preceding it as well as following it. Moreover, the word ahl al-bait in Arabic is used precisely in the sense in which the word “household” is used in English, which includes both a man’s wife and children. No one would exclude the wife from the “household.” The Qur’an itself has used this word at two other places besides this, and at both the wife is included in its sense, rather as the most important member of the family. In Surah Hud, when the angels give the Prophet Abraham the good news of the birth of a son, his wife exclaims: “Shall I bear a child now when I have grown too old, and this husband of mine has also become old?” The angels say: What! Are you surprised at Allah’s decree, O people of Abraham’s household? Allah’s mercy and blessings are upon you.” In Surah Al-Qasas, when the Prophet Moses reaches the Pharaoh’s house as a suckling, and the Pharaoh’s wife is in search of a suitable nurse for the child, the Prophet Moses’ sister says, “Shall I tell you of a household whose people will bring him up for you and look after him well?” Thus, the Arabic idiom and the usage of the Qur’an and the context of this verse, ‘all point clearly to the fact that the Holy Prophet’s wives as well as his children are included in his ahl al-bait; rather the more correct thing is that the verse is actually addressed to the wives and the children become included in the household only because of the sense of the word. That is why according to lbn ‘Abbas and ‘Urwah bin Zubair and `Ikrimah, the word ahl al-bait in this verse implies the wives of the Holy Prophet.

But if somebody says that the word ahl al-bait has been used only for the wives and none else can be included in it, it will also be wrong. Not only this that the word “household” includes all the members of a man’s family, but the Holy Prophet has himself explained that this includes even himself. According to Ibn Abi Hatim, once when Hadrat `A’ishah was asked about Hadrat `Ali, she said, Do you ask me about the person who was among the most loved ones of the Holy Prophet and whose wife was the Holy Prophet’s daughter and most beloved to him?” Then she related the event when the Holy Prophet had called Hadrat ‘Ali and Fatimah and Hasan and Husain (may Allah be pleased with them all) and covered them all with a sheet of cloth and prayed: “O Allah, these are my household, remove uncleanness from them and make them pure.” Hadrat ‘A’ishah says, “I said: I also am included among your household (i.e. I may also be covered under the sheet and prayed for).” Thereupon the Holy Prophet replied” You stay out: you, of course, are already included.” A great many Ahadith bearing on this subject have been related by traditionalists like Muslim, Tirmidhi, Ahmad, Ibn Jarir, Hakim, Baihaqi, etc. on the authority of Abu Said Khudri, Hadrat ‘A’ishah, Hadrat Anas, Hadrat Umm Salamah, Hadrat Wathilah bin Aqsa’ and some other Companions, which show that the Holy Prophet declared Hadrat ‘AIi and Fatimah and their two sons as his ahl al-bait. Therefore, the view of those who exclude them from the ahl al-bait is not correct.

Similarly the view of those people also is not correct, who, on the basis of the above-cited Ahadith, 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. The Holy Prophet, however, thought that the apparent words of the Qur’an might cause somebody the misunderstanding about these members that they were excluded from the ahl al-bait. Therefore, he felt the need for clarification in their case and not in the case of his wives.

A section of the people have not only misconstrued this verse to the extent that they have made the word ahl al-bait exclusively applicable to Hadrat `AIi and Fatimah and their children to the exclusion of the holy wives, but have gone even further and concluded wrongly from its words “Allah only intends to remove uncleanliness from you and purify you completely”, that Hadrat ‘Ali and Fatimah and their children are infallible like the Prophets of Allah. They say that “uncleanliness” implies error and sin, and, as Allah says, these ahl al-bait have been purified of this, whereas the words of the verse do not say that uncleanliness has been removed from them and they have been purified. But the words are to the effect: “Allah intends to remove uncleanliness from you and purify you completely. ” The context also does not tell that the object here is to mention the virtues and excellences of the Holy Prophet’s household. On the contrary, they have been advised here what they should do and what they should not, because Allah intends to purify them. In other words, they have been told that if they adopted such and such an attitude and way of life, they will be blessed with cleanliness, otherwise not. However, if the words “Allah intends to remove uncleanliness from yon . . . ” are taken to mean that Allah has made them infallible, then is no reason why all the Muslims who perform their ablutions before offering the Prayer are not held as infallible, because about them also Allah says: “But Allah wills to purify you and complete His blessings upon you.” (Al-Ma’idah: 6)”. (end of quote).

So as conclusion we should say, that ahlalbayt are: of `Ali, the family of `Aqil, the family of Ja`far and the family of `Abbas, wifes of prophet (sallalahu alaihi wa ala alihi wa sallam).

These include Banul Muttalib also, for the prophet (sallalahu alaihi wa ala alihi wa sallam) has said: “They didn’t left us neither during the period of ignorance nor in the period of Islam”[2].

 

Merits of ahlalbait in general.

Hadith #1

Imam Hakim narrated in “Mustadrak” (#5359) from Abu Hurayra, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “The best from your is a best (in his attitude) towards my family after me”.

Hakim said it’s saheeh on the terms of Muslim, and has a witness on the terms of sheikhan.

Dhahabi in “Talkhis” said hadith is on the terms of Muslim.

Sheikh Albani said it’s good in “Silsila as saheha” (#1845).

Hadith #2

Ahmad and Tabarani narrated from Zayd ibn Thabit, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “I am leaving among you the two caliphs; that is the book of Allah and my progeny. The book of Allah is a rope stretching between the heaven and the earth, and my progeny are the Ahlul Bayt. They would not separate until they come to me at the pool”.

Hadith is saheeh[3]. Sheikh Shuayb Arnawut in his notes on “Musnad” said: “Hadith is saheeh due to other (ways), except part “They would not separate”[4].

Ibn Abu Asim narrated this hadith from Zayd ibn Thabit in shorter form: “I am leaving among you the two caliphs; that is the book of Allah and my progeny.  They would not separate until they come to me at the pool”[5].

Hadith #3.

Imam Muslim narrated in his “Saheeh” from Wathila ibn Asqa, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “I heard Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) said: Verily Allah granted eminence to Kinana from amongst the descendants of Isma’il and he granted eminence to the Quraish amongst Kinana and he granted eminence to the Quraish amongst Banu Hashim and he granted me eminencece from the tribe of Banu Hashim[6].

Hadith #4.

Hakim narrated in “Mustadrak” (3/162/#4717) from Abu Saeed al-Khudri, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “By the One in whose hand is my soul, no one would hate us ahlalbait, except Allah would enter him into the fire”.

Hakim said hadith is saheeh upon conditions of Muslim.

Sheikh Albani said in “Silsila as-saheeha” (#2488) that chain is authentic upon condition of Muslim.

Sheikh Yusuf ibn Ismail an-Nabhani said hadith is authentic[7].

Ibn Hajar al-Heythami said it’s authentic in “Sawaiq al-Muhriqa”.

Hadith #5.

Tabarani narrated in “al-Kabir” from Abdurrahman ibn Abi Rafi in mursal form, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “What is with people who think that my intercession will not be granted to my ahlalbait? Truly my intercession will even comprehend Ha` and Hakam[8].

Al-Heythami in “Majmau zawaid” (#15401): “Narrated by Tabarani, and its mursal, narrators are thiqat”.

Ibn Hajar in “Taqrib” said that this ibn Abi Rafi was maqbul. As far as I can see only Hammad ibn Salamah narrated from him.

Ibn Maeen said he’s salih.

Hadith #6.

Muslim narrated in his “Saheeh” (#6378): Yazid b. Hayyan reported, I went along with Husain b. Sabra and ‘Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid. you have been able to acquire a great virtue that you saw Allah’s Messenger (may peace be upon him) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam). He said: 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 (sallalahu alaihi wa ala alihi wa sallam), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah’s call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. 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 Ja’far and the offspring of ‘Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes”.

Hadith #7.

Tabarani narrated from Jabir, that he heard Umar ibn al-Khattab saying on the occassion of the marriage of the daughter of Ali: “Will you not allow me to wish and congratulate? Because I have heard the Messenger of Allah say, “Every relationship and ancestry shall be severed on the day of Qiyamat except my relationship and ancestry.””

Al-Heythami said in “Majmau zawaid” (9/176/#15019): “Narrated by Tabarani in “al-Awsat” and in short form in “al-Kabir”, and all narrators from people of saheeh, except al-Hasan ibn Sahl, and he’s thiqat”.

Tabarani narrated that in “al-Kabir” and “al-Awsat” via chain: Muhammad ibn Abdullah al-Hadrame – al-Hasan ibn Sahl al-Hanat – Sufyan ibn Ueyna – Jafar ibn Muhammad (as-Sadiq) – father (Muhammad al-Baqir) – Jabir.

Abu Nuaym narrated it in shorter form (without mentioning marriage) in “Hilliyatul awliya”[9].

Also it has been narrated from Ikrima by Abdurrazaq in “Musannaf”[10], with different wording.

The name of Ali’s daughter was Umm Qulsum. Abu Bishr ad-Dawlabi narrated with hasan chain from Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather: “Umar ibn al-Khattab married with Umm Qulsum bintul Ali by paying 40 000 dirhams as a mahr”[11].

And in the same book narrated from ibn Ishaq: “Umm Qulsum bintul Ali married to Umar, and from that marriage born Zayd ibn Umar ibn al-Khattab”[12].

Abu Bishr also narrated from Ammar ibn Abi Ammar with good (jayid) chain: “Umm Qulsum and Zayd ibn Umar died (in the same time) and their funeral prayer were leaded by Said ibn Abi As. Behind him were standing Hasan, Hussain and Abu Hurayra”[13].

Hadith #8.

It was narrated by Tabarani from ibn Abbas, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “On the day of Qiyamat every relationship and kinship will come to an end except my relationship and kinship”.

Hadith is saheeh[14]. Tabarani narrated it in “al-Kabir”, Shawkani in “Darrus sahaba” (210) said narrators are thiqat.

Hadith #9.

It was narrated from Zayd ibn Arqam, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “I am leaving with you (thing) if you would attach to it, you wouldn’t go astray after me. One of them is greater than other. Book of Allah, is a rope stretching from the heaven to earth. And my progeny, my ahlalbait, they wouldn’t separate until they would reach the pool, and look as you would replace me in regard of them”.

Hadith is saheeh[15].

Hadith #10.

Ibn Abu Asim narrated from Abu Saeed al-Khudri, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “O people! I am leaving among you two things if you would stick to it, you would go astray after me. One of them is greater than other, book of Allah which is stretched from the heaven to earth, and my progeny, my ahlalbait, they wouldn’t separate until they would reach the pool[16].

In the chain Atiyah al-Awfi.

Hadith #11.

It was narrated by ibn Najjar from Abu Hurayra, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Glad tidings (or Tuba – tree in the heaven) to those who reached me and believed to me, and glad tidings to those who didn’t reach me, and believed to me”.

Hadith is saheeh[17].

Hadith #12.

Ibn Abu Asim narrated in chapter “Mention of messenger (sallalahu alaihi wa ala alihi wa sallam) that wouldn’t enter fire the one who seen me and believed in me” hadith from Abu Umama, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Glad tidings to one who seen me and believed to             me[18].

Hadith #13.

Narrated by Muslim, Tirmizi and Nasai from Zayd ibn Arqam, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “I remind you Allah in regards of my ahlalbayt[19].

Hadith #14.

Narrated Ahmad and Abu Yala from Abu Saeed al-Khudri that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Soon I would be called and I would response. I leave amongst you two weighty things, The Book of Allah (is a rope extended from the sky to the earth[20]) and my Progeny, my Ahlul Bayt. The All-Aware and the Kind Allah has informed me that these two will not separate till they reach me at the pool. So take care as to how you behave with them”.

It has been narrated by ibn Jad in “Musnad” (#2711), Ahmad in “Musnad” (#11119), Abu Yala in “Musnad” (#1021) via chain: Atiyah – Abu Saeed al-Hudri.

Shaikh Shuayb Arnawut said: “Saheeh due to supportive narrations, except a part “these two will not separate till…”. And this chain is daeef”.

Sheikh Hussain Sulaim Asad said chain is weak in his notes on “Musnad” of Abu Yala.

Atiyah al-Awfi was weak in accordance to almost agreed opinion between scholars of Islam. Scholars of Islam almost agreed upon his weakness.  Dhahabi, Abu Hatim, Nasai, Ahmad said he’s weak[21]. He was also weakned by Sufyan Thawri and Ibn Adi[22].  Heythami in “Majmau zawaid” #11125 said Atiyyah weak, abandoned.

Hadith #15.

Bukhari narrated from Abu Bakr: “Please Muhammad (i.e. the Prophet) by doing good to his family”[23].

Hadith #16.

Narrated by Tabarani and al-Hakeem from ibn Abbas, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “O sons of Abdul Muttalib; I pray to Allah that He maintains and establishes three things among you; to strengthen your souls, to make ignorant among you knowledgeable, to give guidance to misguided among you, and may you be bestowed, generosity, helpfulness and mercy. And if the one would pray and fast all his life and die between Rukn and Maqam, but he hates Ahlul Bayt of Muhammad (peace and blessings be upon him), he would enter hell fire”.

It was narrated by al-Fakehe in “Ahbarul Makka”, Tabarani in “al-Kabir” (#11412), in “Ahadeth Abu Aruba al-Harrani”[24] (#41), and by Hakeem in “Mustadrak” (#4712).

Hakeem said it’s hasan – saheeh upon conditions of Moslem. Dhahabi said it’s upon conditions of Moslem. Ibn Abu Hatim said it’s munkar in “Ilal” (4/36/#2624).

Hadith #16.

Ibn Asakir in “Arbain fi manaqib ummahatil muminin” (#37) narrated from Ali, that messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) said: “He will not enter the Fire who allied himself to me through marriage or to whom I ally myself through marriage”.

Ibn Asakir said: “This is hasan hadith from the Amir al-Muminin Abul Hasan Ali ibn Abu Talib. This hadith contains an indication of the excellence of his brothers-in-law and sons-in-law. This estifies that they will enter the Garden since they were believers. Allah knows best”[25].

 

Merits of Ali and his family.

Hadith #1

Imam Ahmad narrated in his “Musnad” (#11636)[26] and “Fadhail as-Sahaba” (#1360)[27] from Abu Saeed al-Khudri, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Al-Hasan and al-Hussain are masters of youth in paradise, and Fatima is chief of women (in paradise) except Maryam bintul Imran”.

Sheikh Shuayb Arnawut in his notes on “Musnad” said: “Hadith is authentic due to other (supportive routes). And this chain is weak due to weakness of Yazid ibn Abu Ziyad”.

Al-Heythami in “Majmau zawaid” (#15189) said: “I say: Tirmizi narrated this except part “and Fatima…” (This) was narrated by Ahmad and Abu Yala, and narrators are people of saheeh”.

I (ibn Abi Effendi) say: Words of our beloved prophet regarding al-Hasan and al-Hussain are mutawatir, as we would present later inshAllah.

Hadith #2.

Tabarani narrated in “al-Awsat” (#2721) from Aisha: “I haven’t seen anyone better than Fatima except her father. There was a thing between them, I said: “O messenger of Allah, ask he, she doesn’t lie”.

Al-Heythami in “Majmau zawaid” (#15193) said: “Narrated Tabarani in “al-Awsat” and Abu Yala, but he narrated it in this form “I haven’t seen anyone truthful than Fatima, except her father”. And their narrators from people of saheeh”.

Abu Yala narrated that in his “Musnad” (#4700)[28], sheikh Hussain Sulaim Asad said chain is weak.

The version of Abu Yala, was also narrated by Abu Nuaym in “Hilliyatul awliyah” (2/41-42)[29]

Busiri said: “This hadith was narrated by Abu Yala, and Hakim, who said it’s authentic upon condition of Moslem”[30].

I couldn’t locate this hadith in book of Hakim. I think more correct is version of Abu Yala, due to end, where Aisha said that Fatima doesn’t lie.

Chain of Abu Yala is following: Umayah ibn Bistam (Abu Bakr – he was saduq[31]) – Yazid ibn Zariah (thiqat[32]) – Rooh ibn al-Qasim (thiqat hafidh[33]) – Amr ibn Dinar (Abu Muhammad al-Makki thiqat[34]).

Amr ibn Dinar died in 125, and he was 80 years old. Aisha (radi Allahu anha) died approximately in 58 hijri.

Hadith #3.

Ibn Majah narrated from Abu Hurayra, that prophet (sallalahu alaihi wa ala alihi wa sallam): “Who would love al-Hasan and al-Husayn he loves me, and whoever would hate them, hates me[35].

Sheikh Albani said it’s hasan.

Hadith #4.

Narrated imam Muslim from al-Bara ibn al-Azib, that prophet (sallalahu alaihi wa ala alihi wa sallam) said about al-Hasan ibn Ali: “O Allah! I love him, so love him too[36].

Hadith #5.

Sheikh Yusuf ibn Ismail an-Nabhani narrated in his book “ash-Sharaful Muabbad”[37]: “Ibn Umar was siting in the shadow of Kaaba, when he seen Hussain coming. He said: “This one is most beloved from inhabitants of earth, to inhabitants of heaven this day”.

More correct that this was Abdullah ibn Amr ibn al-As, as it was narrated by ibn Abi Shaiba in “Mosannaf” (#30650)[38].

Al-Bazzar narrated that these words, except phrase “this day”, was said by Abdullah ibn Amr regarding al-Hasan ibn Ali in the mosque of Medinah. Al-Heythami in “Majmau zawaid” (#15044) said that narrators are from people of saheeh, except al-Hashim ibn Buraida, which was thiqat. I (ibn Abi Effendi) want to say that this Hashim was rafidi. Allah knows best.

Hadith #6.

Imam Tirmizi narrated in his “Sunnan” (#3269) from Amir ibn Sad ibn Abu Waqas, that when was revealed verse “Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars” (3:61), prophet (sallalahu alaihi wa ala alihi wa sallam) called for Ali, Fatima, Hasan and Hussain and said: “O Allah! These are my family![39].

Hadith #7.

Imam Tirmizi narrated from al-Bara ibn al-Azib, that prophet (sallalahu alaihi wa ala alihi wa sallam) said to Ali: “You are from me, and I am from you[40].

Hadith #8.

It was narrated by ibn Majah from ibn Umar, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Hasan and Hussan are masters of youth in heaven and their father better than them”.

Sheikh Albani said it’s saheeh[41].

Faqeeh al- Kattani in “Nazmool mutanasera min al hadeethal mutawateera” (#235)wrote:

The Prophet (sallalahu alaihi wa ala alihi wa salam) said: “Al Hasan Wal Hussain are the masters of the youths of paradise”

Narrated from:

1. Abu Saeed[42] .

2. Hudhayfah ibn Yaman.

3. Umar ibn Khattab.

4. Ali.

5. Jabir ibn Abdullah.

6. Hussain ibn Ali.

7. Usamah ibn Zaid.

8. al Bara’.

9. Qirah ibn Iyas.

10. Malik ibn Hawairis.

11. Abu Hurayra.

12. Ibn Umar.

13. Ibn Mas’ud[43].

14. Anas.

15. Buraidah.

16. Ibn Abbas.

I say: This hadith also comes from al Hasan ibn Ali and copied also in Faidh al Qadir and in Tayasir from Suyuti that it is Tawatur. (Quoted from imam Kahtani ” Nazmool mutanasera ” p 196)

Regarding this narration Sheikh Albani in “Silsila as saheeha” 796 said mutawateer.

I say: I didn’t come across to any other mutawatir narration regarding someone who been granted by heaven during his life except this one.

Hadith #9.

Faqeeh al-Kattani in his book “Nazmul mutanaseera minal hadeethal mutawateera” (#232):

Hadith: “To whom I am mawla, Ali is his mawla

Suyooti in “Al azkar” recorded this narration via:

1) Zaid ibn Arqam[44].

2) Ali[45].

3) Abu Ayub al Ansari[46].

4) Umar.

5) Zii Murr.

6) Abu Hurayra.

7) Talha.

8. Umara.

9) Abdullah ibn Abbas.

10) Burayda[47].

11) Abdullah ibn Umar[48].

12) Malik ibn Huvayreeth.

13) Hubshi ibn Junada[49].

14) Jareer.

15) Abu Saeed al-Hudri[50].

16) Sad ibn Abi Waqas

17) Anas.

18) Junda al-Ansaree.

Total 18 man (radi Allahu anhum ajmayeen) .

This narration was transmitted by group of companions. When Ali (r.a) asked in Kufa who heard it from prophet (sallalahu alayhi wam ala alihi wa salam) . 12 men replied. From them:

19) Kayth ibn Sabeet.

20) Habib ibn Budayl ibn Waraka.

21) Yazeed, or Zayd ibn Shurahbil al-Ansaree.

I say (Kattani): It was also reported from:

22) Bara ibn Atheeb[51].

23) Abu Tufayl.

24) Huthayfa ibn Uthayd al-Gifaree.

25) Jabir[52] (radi Allahu anhum ajmayeen) .

As it was reported from Imam Ahmad, this narration was transmitted from prophet (sallalahu alayhi wa salam) by 30 companions.

During the caliphate of Ali (r.a) people joined him due to this narration.

Munawi in “Taytheer” reported from Suyuti and commentator of “Mavahibu laduniya”, that this narration is mutawateer.

And in “Saffet” Munawi reported from ibn Hajar: “Man kuntu mawla Aliyul mawla” reported by Tirmizi and Nasai, and there a lot of ways of this narration”. Ibn Ukda collected all ways of this narration in independed book. Most of them are good or authentic”. (End of quote from Kattani)

From myself want to add, that only words “To whom I am mawla, Ali is his mawla” are mutawatir.

Hadith #10.

Faqeeh al-Kattani wrote in “Nazmool mutanaseera minal hadeethal mutawateera” (#233): (Prophet, sallalahu alayhi wa salam, said to Ali, radi Allahu anh) “Would u like to be for me, like Haroon to Moosa?

Suyuti in “Al Azhar” narrated it from:

1) Abu Saeed al-Khudri.

2) Asma bintu Umays[53].

3) Umm Salamah[54].

4) Abdullah ibn Abbas.

5) Khubshaa ibn Junada.

6) Abdullah ibn Umar.

7) Ali.

8. Jabeer ibn Samoora.

9) Al-Bara ibn Azeeb.

10) Zayd ibn Arqam[55].

In sum 10 people in

(Kattani) I say, that it also narrated from

11) Maleek ibn Khuvayreeth.

12) Sa`d ibn Abu Waqas[56].

13) Umar ibn Khataab

Ibn Asakir gathered such narrations in independent book. There were about 20 narrators.

Sheikh Jasoos said in “Sharhool risala”: This narration is mutawateer, Ibn Asakir gathered it at 20 pages. (End of quote from Kattani).

I say I couldn’t find this hadith as a narration of ibn Samoora. But it was narrated by Jabir ibn Abdullah[57].

Hadith #11.

Ibn Hajar al-Asqalani narrated from Umm Salamah: “I heard genies crying upon the death of Hussain”[58].

Hadith #12.

Ibn Hajar al-Asqalani narrated from al-Hasan, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “This son of mine (al-Hasan) is a master, Allah would reconcile between two groups of Muslims by him[59].

Al-Hasan made peace treaty between army of Muawiyah and his own army.

Hadith #13.

Imam Muslim narrated in his “Saheeh” from Miswar b. Makhramali, which reported that he heard Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) say, as he sat on the pulpit: The sons of Hisham b. Mughira have asked my permission to marry their daughter with ‘Ali b. Abi Talib (that refers to the daughter of Abu Jahl for whom ‘All had sent a proposal for marriage). But I would not allow them, I would not allow them, I would not allow them (and the only alternative possible is) that ‘Ali should divorce my daughter (and then marry their daughter), for my daughter is part of me[60]. He who disturbs her in fact disturbs me and he who offends her offends me”[61].

And imam Muslim also narrated from (Imam Zain-ul-‘Abidin) ‘Ali b. Husain reported that when they came to Medina from Yazid b. Mu’awiya after the martyrdom of Husain b. ‘Ali (Allah be pleased with him) Miswar b. Makhramah met him and said to him: “Is there any work for me which you ask me to do? I said to him: No. He again said to me: Would you not give me the sword of Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) for I fear that the people may snatch it from you? By Allah, if you give that to me, no one would be able to take it away, so long as there is life in me. Verily ‘Ali b. Abi Talib sent a proposal of marriage to the daughter of Abu Jahl in spite of (the fact that his wife) Fatima (had been living in his house). Thereupon I heard Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) say while addressing the people on the pulpit. I was adolescing in those days. He said: Fatima is a part of me and I fear that she may be put to trial in regard to religion. He then made a mention of his son-in law who had been from the tribe of ‘Abd Shams and praised his behavior as a son-in-law and said: Whatever he said to me he told the truth and whatever he promised he fulfilled it for me. I am not going to declare forbidden what is lawful and make lawful what is forbidden, but, by Allah, the daughter of Allah’s Messenger and the daughter of the enemy of Allah can never be combined at one place[62].

Hadith #14.

It was narrated by Tirmizi in his “Sunnan” (#3747[63]) from Abdurrahman ibn Awf, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Abu Bakr in the heaven, Umar in the heaven, Uthman in the heaven, Ali in the heaven, Talha (ibn Ubeydullah) in the heaven, Zubair (ibn al-Awwam) in the heaven, Abdurrahman ibn Awf in the heaven, Sad (ibn Abu Waqqas) in the heaven, Said (ibn Zaid) in the heaven, Abu Ubayda (ibn al-Jarrah) in the heaven”.

Hadith is saheeh, and similar one also was narrated from Said ibn Zaid.

Hadith #15.

Ibn Majah narrated from Anas ibn Malik in his “Sunnan” (#154[64]), that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Most merciful in my nation towards my nation is Abu Bakr, most severe between them in religious matters Umar, most truthful Uthman, best judge from them  is Ali, best reciter of Allah’s book in Ubay ibn Kab, most knowledgeable in halal and haram Muaz ibn Jabal, most knowledgeable in matters of inheritance is Zayd ibn Sabit. Attention! Each nation had his own Ameen (trusty), and the trusty of this nation is Abu Ubaydah ibn al-Jarrah”.

Hadith is saheeh as said sheikh Albani.

Hadith #16.

Imam Tirmizi narrated in his “Sunnan” (#3719) from Hubsha ibn Janada, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Ali from me, and I am from Ali. No one would fulfill my words (on my behalf) except me and Ali”.

Tirmizi and Albani said it’s hasan.

Asbab al-vurud of hadith: In accordance to one of the customs of Arabs, making or severing any agreement between them could be done only by chief of that tribe (one of the sides) or by closest family member of him. They would not accept that from anyone other than these two (types). Year after Meccan peace treaty, Prophet (sallalahu alaihi wa ala alihi wa sallam) send Abu Bakr with group (of Muslims) for haj. When pilgrims left Madina, prophet (sallalahu alaihi wa ala alihi wa sallam) send Ali with verse 28 of surah at-Tawba, to announce that treaty with pagans was annulated.

Hadith #17.

Imam al-Hakim narrated in his “Mustadrak” (#4960[65]) from Jabalah ibn Haritha (brother of Zaid), which said: “If Prophet (sallalahu alaihi wa ala alihi wa sallam) didn’t go to war, he wouldn’t give his weapon to anyone except Ali and Zaid, may Allah be pleased with them”.

Hakim said that hadith is saheeh upon conditions of Bukhari. Dhahabi said it’s upon condition of Bukhari.

In “Fadhail as-sahaba”[66] (#965) of Imam Ahmad, this information came with different wording. That he gave his weapon only to Ali and Usama. It’s report of Abu Ishaq, and it’s mursal.

Hadith #18.

Imam Ahmad narrated in his “Fadhail as-sahaba” (#952[67]) from Abu Suwar al-Adawe that Ali said: “People loves me (till such level) that would enter to fire (due to) my love, and people hates me (till such level) that would enter the fire (due to) hate of me”.

Albani said: “Chain is authentic upon terms of two sheikhs”[68].

Hadith #19.

Imam al-Hakim narrated in his “Mustadrak” (#4721) from Huzayfa, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Angel descended from the heaven, and asked permission of Allah to greet me with peace, (he) didn’t descended before, and he rejoiced me that Fatima master of women of heavenly people”.

Dhahabi said hadith is saheeh.

Hadith #20.

Imam Bukhari narrated in his “Saheeh” from Abu Hazin that he heard Sahl bin Sad being asked about the wounds of Allah’s Apostle saying, “By Allah, I know who washed the wounds of Allah’s Apostle and who poured water (for washing them), and with what he was treated.” Sahl added, “Fatima, the daughter of Allah’s Apostle used to wash the wounds, and ‘Ali bin Abi Talib used to pour water from a shield. When Fatima saw that the water aggravated the bleeding, she took a piece of a mat, burnt it, and inserted its ashes into the wound so that the blood was congealed (and bleeding stopped). His canine tooth got broken on that day, and face was wounded, and his helmet was broken on his head.”[69]

Hadith #21.

Imam Bukhari narrated in his “Saheeh” from Abdullah ibn Masood: “Once the Prophet was offering prayers at the Ka’ba. Abu Jahl was sitting with some of his companions. One of them said to the others, “Who amongst you will bring the abdominal contents (intestines, etc.) of a camel of Bani so and so and put it on the back of Muhammad, when he prostrates?” The most unfortunate of them got up and brought it. He waited till the Prophet prostrated and then placed it on his back between his shoulders. I was watching but could not do any thing. I wish I had some people with me to hold out against them. They started laughing and falling on one another. Allah’s Apostle was in prostration and he did not lift his head up till Fatima (Prophet’s daughter) came and threw that (camel’s abdominal contents) away from his back. He raised his head and said thrice, “O Allah! Punish Quraish.” So it was hard for Abu Jahl and his companions when the Prophet invoked Allah against them as they had a conviction that the prayers and invocations were accepted in this city (Mecca). The Prophet said, “O Allah! Punish Abu Jahl, ‘Utba bin Rabi’a, Shaiba bin Rabi’a, Al-Walid bin ‘Utba, Umaiya bin Khalaf, and ‘Uqba bin Al Mu’it (and he mentioned the seventh whose name I cannot recall). By Allah in Whose Hands my life is, I saw the dead bodies of those persons who were counted by Allah’s Apostle in the Qalib (one of the wells) of Badr”[70].

Hadith #22.

Imam Bukhari narrated from Abu Hurayra in his “Saheeh”: “I was with Allah’s Apostle in one of the Markets of Medina. He left (the market) and so did I. Then he asked thrice, “Where is the small (child)?” Then he said, “Call Al-Hasan bin ‘Ali.” So Al-Hasan bin ‘Ali got up and started walking with a necklace (of beads) around his neck. The Prophet stretched his hand out like this, and Al-Hasan did the same. The Prophet embraced him and said, “0 Allah! l love him, so please love him and love those who love him.” Since Allah’s Apostle said that nothing has been dearer to me than Al-Hasan”[71].

Hadith #23.

It was narrated by Abu Nuaym in “Dalail”[72] , al-Qurtubi in “al-Tazkirat” and al-Baghawi[73] from Anas ibn al-Harith which said: “I heard prophet (sallalahu alaihi wa ala alihi wa sallam) said: “This my son (Hussain ibn Ali) would be killed in the land of al-Iraq, whoever from you would reach him (at that time) let him help him (Hussain)”. Anas (narrator) died with Hussain, alaihi salam. (quoted from “Dalail”).

Shawkani said in “Darru thahaba” (232): “Narrators of chain are thiqat”.

Hadith #24.

Imam ibn Hibban narrated in his “Saheeh” (#6937) from Abu Saeed al-Khudri which said, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “From you a man who would fight upon explanation of Quran as I fought upon its revelation”. And he means Ali.

Shuayb Arnawut said: “Chain is saheeh on the terms of Moslem”. Sheikh Albani said it’s saheeh in “Silsila as-saheeha” (#2487).

Indeed Ali ibn Abu Talib fought against khawarij which went astray by their wrong explanation of Quran.

Hadith #25.

Imam Bukhari narrated in his “Saheeh” (#4014) from Qais bin Ubada: ‘Ali bin Abi Talib said, “I shall be the first man to kneel down before (Allah), the Beneficent to receive His judgment on the day of Resurrection (in my favor).” Qais bin Ubad also said, “The following Verse was revealed in their connection: — “These are two adversaries who dispute about their Lord (22.19).” Qais said that they were those who fought on the day of Badr, namely, Hamza, ‘Ali, ‘Ubaida or Abu ‘Ubaida bin Al-Harith, Shaiba bin Rabi’a, ‘Utba and Al-Wahd bin Utba.

Hadith #26.

Ibn Majah narrated in his “Sunnan” (#143) from Abu Hurayra, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Who love Hasan and Hussain he loves me, and whoever hates them, he hates me”.

Sheikh Albani said hadith is saheeh in notes on ibn Majah.

Hadith #27.

Hakim narrated in his “Mustadrak” (#5328)[74] that Umar said: “Ali is best judge between us”[75].

Sheikh Shuayb Arnawut said chain is saheeh upon conditions of sheikhan[76].

Hadith #28.

Hakim narrated in his “Mustadrak” (#4656) that Abdullah ibn Masud said: “Best judge between people of Medina is Ali ibn Abu Talib”.

Hakim said hadith is saheeh upon conditions of sheikhan.

Hadith #29.

Ibn Sad narrated in his “Tabaqat” (2/338)[77] via chain: Abu Dawud at-Taylasi – Shubah – Simak ibn Harb – Ikrima, that ibn Abbas said: “If till us would reach religious ruling narrated by thiqat from Ali, we wouldn’t leave that (fatwa for other ruling)”.

Hadith #30.

Ibn Hibban narrated in his “Saheeh” (#6736) from Umm Salamah, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Ammar would be killed by a rebellious group”.

Hadith is saheeh, and it’s in Muslim. In this narration is another indication of Ali’s merit. Ammar ibn Yasir was killed when he fought against Muawiyah in the rows of Ali’s army. So from this hadith is clear that Ali was upon the right way in his fight against Muawiyah (may Allah be pleased with all of them).

Hadith #31.

It was narrated by ibn Abu Asim in his “Sunnan” that Ali ibn Abu Talib said: “Two men would vanish due to me. Extreme in love of me, and extreme in hate of me”. Sheikh Albani said: “Chain is good”[78].

And he narrated from from Ali, that he said: “Group would love me, until their love to me would make them enter to the fire, and group would hate me, until their hate would make them enter to the fire”.

Sheikh Albani said: “Chain is good (jayid)”[79].

Hadith #32.

Imam Ahmad narrated in his “Fadhail” (#977), “Musnad” (#15107), ibn al-Hayyan[80] in “Tabaqatul muhadisin”[81], al-Heythami in “Ghayatul maqasid” from Jabir, Tabarani in “al-Kabir” from Abu (or ibn) Masood that prophet (sallalahu alaihi wa ala alihi wa sallam) once said: “Would come upon you man from inhabitans of heaven – or he said – would enter upon you man from inhabitants of heaven”. And came Abu Bakr. (Then) said: “Would come upon you – or enter upon you (that’s uncertainity from narrator Yazid) man from inhabitants of heaven”. And came Umar. Then he said: “Would come upon you – or – enter upon you man from inhabitants of heaven. O Allah make him Ali, O Allah make him Ali”. And came Ali”.

Text quoted from “Fadhail” which came via chain: Abdullah ibn Ahmad – Ahmad ibn Hanbal – Yazid ibn Haroon – Sherik ibn Abdullah – Abdullah ibn Muhammad ibn Aqil – Jabir ibn Abdullah.

Al-Heythami in “Majmau zawaid” (#14686) said chain is good (hasan).

Yazid ibn Haroon was thiqat (“Taqrib” #7789), Sherik ibn Abdullah an-Nakhai was saduq, which made a lot of errs, and got confuse in the end of his life (“Taqrib” #2787), Abdullah ibn Muhammad ibn Aqil ibn Abu Talib was saduq, with softness in his ahadeth (“Taqrib” #3592).

If we would add to this way, two weak ways from the words of ibn Masood, inshAllah we can consider it hasan li gheyrihi. This opinion is strengthening by fact, that all mentioned companions were gladdened by paradise in another saheeh narration[82].

Allah knows best.

Hadith #33.

Narrated Tabarani from ibn Abbas, that prophet (sallalahu alaihi wa ala alihi wa sallam) said to Fatima (may Allah be pleased with her): “Allah wouldn’t punish nor you, neither your children”.

Al-Heythami in “Majmau zawaid” (9/205) said: “Narrators are thiqat”.

Children – Hasan, Hussain, Umm Qulsum. Allah knows best.

Hadith #34.

Imam Ahmad narrated in “Fadhail” (#1001) from ibn Abbas, which said: “Ali scribed agreement (literally book) in the day of Hudaibiya”.

And he also narrated in the same book (#1002) that Muamar asked az-Zuhri: “Who was a scribe of a book in the day of Hudaibiya?” (az-Zuhri) laughed, and said: “Ali, and if you would ask those, they would say Uthman”. He means that if you would ask banu Umeiyah.

Imam Muslim in his “Saheeh”[83] said: “It has been narrated on the authority of al-Bara’ b. ‘Azib who said: ‘Ali b. Abu Talib penned the treaty between the Holy Prophet (sallalahu alaihi wa ala alihi wa sallam) and the polytheists on the Day of Hudaibiya. He wrote: This is what Muhammad, the Messenger of Allah, has settled. They (the polytheists) said: Do not write words” the Messenger of Allah”. If we knew that you were the Messenger of Allah, we would not fight against you. The Prophet (sallalahu alaihi wa ala alihi wa sallam) said to ‘Ali: Strike out these words. He (Ali) said: I am not going to strike them out. So the Prophet (sallalahu alaihi wa ala alihi wa sallam) struck them out with his own hand. The narrator said that the conditions upon which the two sides had agreed included that the Muslims would enter Mecca (next year) and would stay there for three days, and that they would not enter bearing arms except in their sheaths or bolsters”.

Hadith #35.

Imam Nasai narrated from Buraydat al-Aslami, that first Abu Bakr and Umar ask prophet (sallalahu alaihi wa ala alihi wa sallam) for the hand of Fatima, but he said: “She is small”. And then Ali asked for her hand, and he married her to him.

Sheikh Albani said it’s saheeh in notes on “Mishkat al-Masabih”[84].

Hadith #36.

Imam Ahmad in his “Fadhailu sahaba” (#1057) narrated that Ali said: “I hope that I, Uthman, Talha and Zubair from people regarding whome Allah said: “(15:47) And We shall remove from their hearts any lurking sense of injury: (they will be) brothers (joyfully) facing each other on thrones (of dignity)”.

Hadith #37.

Imam Ahmad narrated in his “Fadhail” (#1075) that Ali said: “I approached to prophet (sallalahu alaihi wa ala alihi wa sallam) with head of Mahrab, may Allah curse him”.

The talk is about Jew fighter Mahrab, which was killed by sayidina Ali during the fight.

Mubarakpuri wrote regarding this fight: “The Prophet (sallalahu alaihi wa ala alihi wa sallam) began the campaign by reducing the minor strongholds one after the other. The first fort he was to attack was Na‘im, the first defence line with a formidable strategic position. Marhab, the leader of the fort, invited ‘Amr bin Al-Akwa‘ to meet him in combat and the latter responded; when ‘Amr struck the Jew, his sword recoiled and wounded his knee, and he died of that wound. The Prophet (sallalahu alaihi wa ala alihi wa sallam) later said: “For him (‘Amir) there is a double reward in the Hereafter.” He indicated this by putting two of his fingers together. ‘Ali bin Abi Talib then undertook to meet Marhab in combat, and managed to kill him. Yasir, Marhab’s brother, then turned up challenging the Muslims to a fight. Az-Zubair was equal to it and killed him on the spot. Real fighting then broke out and lasted for a few days”. (end of quote)[85]

Hadith #38.

Sheikh Nabhani in his “ash-Sharaful Muabbad” (p 121) said that it was authenticly narrated from Ibrahim an-Nakhai: “If I would be among those who fought against Hussain, and then enter to paradise, I would be shy to look at the face of prophet (sallalahu alaihi wa ala alihi wa sallam)”.

I’d like to quoted here sheikhul-Islam ibn Tamiyah, which said that may curse of Allah, angels and all creation be upon the heads of killers of Hussain and each and everyone who helped them, or was glad to his murder! Amin! Amin! Amin!

Hadith #39.

It was narrated by Imam Ahmad in “Musnad” (#2553), Abd ibn Humaid in “Musnad”[86] from Abdullah ibn Abbas: “I have seen prophet (sallalahu alaihi wa ala alihi wa sallam) in the dream in the middle of the day. His hairs were twisted, and he was dusty. There was a bottle with a blood in his hands. I said: “O messenger of Allah may my mother and father be your randsom, what is that?” He said: “Blood of Hussain and his companions, which I have been collecting today (or i kept it for the whole day[87])”.

Sheikh Shuaib Arnawut said chain is strong upon condition of Muslim. Albani said chain is saheeh in “Tahrij of Mishkat”.

It was also narrated by al-Hakim in “Mustadrak” (#8201), and he said hadith is saheeh upon conditions of Muslim, Dhahabi in “Talkhis” said it’s upon conditions of Muslim.

Hadith #40.

Sheikh Nabhani in his “ash-Sharaful Muabbad” (p 108) said: “When news of his (Ali) murder reached him (Muawiyah), he said: “Fiqh and Knowledge gone with the death of ibn Abu Talib”.

Hadith #41.

Ibn Asakir in his “Arbain fi manaqib ummahatil muminin” (#24) narrated from Ali, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “May Allah have mercy on Abu Bakr. He married me to his daughter, took me the the Abode of Hijrah,and freed Bilal with his own property. May Allah have mercy on Umar. He speaks the truth, even if it’s bitter and the truth has left him without friend. May Allah have mercy on Uthman. The angels are shy before him. May Allah have mercy on Ali. O Allah, make the truth go wherever he goes”.

Ibn Asakir said: “This is a hasan saheeh hadith”.

 

Merits of Hamza ibn Abdulmuttalib.

Safiu Rahman al-Mubarakfuri in his “Ar-Raheeq Al-Makhtum”: “In a gloomy atmosphere infested with dark clouds of iniquity and tyranny, there shone on the horizon a promising light for the oppressed, i.e. the conversion of Hamzah bin ‘Abdul-Muttalib in Dhul Hijjah, the sixth year of Prophethood. It is recorded that the Prophet (sallalahu alaihi wa ala alihi wa sallam) was one day seated on the hillock of Safa when Abu Jahl happened to pass by and accused the religion preached by him. Muhammad (sallalahu alaihi wa ala alihi wa sallam), however, kept silent and did not utter a single word. Abu Jahl went on unchecked, took a stone and cracked the Prophet’s head which began to bleed. The aggressor then went to join the Quraishites in their assembly place. It so happened that shortly after that, Hamzah, while returning from a hunting expedition, passed by the same way, his bow hanging by his shoulder. A slave-girl belonging to ‘Abdullah bin Jada’an, who had noted the impertinence of Abu Jahl, told him the whole story of the attack on the Prophet (sallalahu alaihi wa ala alihi wa sallam) . On hearing that, Hamzah was deeply offended and hurried to Al-Ka’bah and there, in the courtyard of the Holy Sanctuary, found Abu Jahl sitting with a company of Quraishites. Hamzah rushed upon him and struck his bow upon his head violently and said: “Ah! You have been abusing Muhammad (sallalahu alaihi wa ala alihi wa sallam); I too follow his religion and profess what he preaches.” The men of Bani Makhzum came to his help, and men of Bani Hashim wanted to render help, but Abu Jahl sent them away saying: “Let Abu ‘Ummarah alone, by Allâh I did revile his nephew shamelessly.” In fact, Hamzah’s conversion derived initially from the pride of a man who would not accept the notion of others humiliating his relative. Later on, however, Allâh purified his nature and he managed to grasp the most trustworthy hand-hold (Faith in Allâh). He proved to be a source of great strength to the Islamic Faith and its followers”. (end of quote)

Hadith #1.

Imam Bukhari narrated in his “Saheeh” (#4015) from Abu Dharr: The following Holy Verse:– “These are two adversaries who dispute about their Lord (22.19) was revealed concerning six men from Quraish, namely, ‘Ali, Hamza, ‘Ubaida bin Al-Harith; Shaiba bin Rabi’a, ‘Utba bin Rabi’a and Al-Walid bin ‘Utba”.

Hadith #2.

As it was narrated by Imam Tabarani from Yahya ibn Abdurrahman ibn Abil Baybat from his father, from his grandfather, prophet (sallalahu alaihi wa ala alihi wa sallam) said: “By the One in whose hand is my soul, it’s written with Allah on the 7-th heaven: Hamza lion of Allah, and lion of his prophet”.

Al-Heythami in “Majmau zawaid”  (#15462) said: “I don’t know Yahya and his father, and other narrators are people of saheeh”. Shawkani said both these narrators were unknown.

Hadith #3.

It was narrated from Jabir ibn Abdullah, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “The chief of martyrs is Hamza ibn Abdulmuttalib and a man who stand (in front of) tyrant imam and ordered him (goodness) and prohibited him (from badness) and killed due to that”.

Sheikh Albani said it’s hasan in “Saheeh al-Jami” (#3675), and said it’s saheeh in “Saheeh at-Targib”.

First part of hadith which is about Hamza (may Allah be pleased with him) was also narrated by chain which contains weakness from the words of Ali and Abdullah ibn Abbas.

Hadith #4.

As it was reported by ibn Jawzi from Yazid ibn Ruman: “When prophet (sallalahu alaihi wa ala alihi wa sallam) came to Medina, the first banner that was given by him, was the one which he gave to Hamza”[88].

 

Merits of Jafar ibn Abu Talib.

Ibn Jawzi said in “Sifatus saffa”: “His mother was Fatima bintul Asad. He was 10 years older that Ali.  He became Muslim in the very early time and joined to second migration to Abissiniya. Along with him migrated his wife Asma”[89].

Hadith #1.

It was narrated by Tabarani in “Mujam as-saghir” (#30)[90] from Abu Juhayf: “Jabir ibn Abu Talib came back to prophet (sallalahu alaihi wa ala alihi wa sallam) from the land of Habash (from migration). Prophet (sallalahu alaihi wa ala alihi wa sallam) kissed him between his eyes, and said: “I don’t know, I am happy due to return of Jafar or due to conquest of Haybar”.

Shawkani said in “Darrus sahaba” that narrators are reliable. Sheikh Albani said chain is good (jayid) in “Silsila as-saheeha” (6/355/#2657). Al-Heythami said in “Majmau zawaid” (#15488): “Narrated by Tabarani in 3 (mujams), in the chain of “al-Kabir” Anas ibn Salam, I don’t know him, and other narrators are people thiqat”.

It was also narrated in mursal form with slight difference from Shabi, al-Heythami in “Zawaid” (#15489) said narrators are people of saheeh.

Hadith #2.

Imam Bukhari narrated in his “Saheeh” (#2739)[91] from al-Bara: “When the Prophet intended to perform ‘Umra in the month of Dhul-Qada, the people of Mecca did not let him enter Mecca till he settled the matter with them by promising to stay in it for three days only. When the document of treaty was written, the following was mentioned: ‘These are the terms on which Muhammad, Allah’s Apostle agreed (to make peace).’ They said, “We will not agree to this, for if we believed that you are Allah’s Apostle we would not prevent you, but you are Muhammad bin ‘Abdullah.” The Prophet said, “I am Allah’s Apostle and also Muhammad bin ‘Abdullah.” Then he said to ‘Ali, “Rub off (the words) ‘Allah’s Apostle’ “, but ‘Ali said, “No, by Allah, I will never rub off your name.” So, Allah’s Apostle took the document and wrote, ‘This is what Muhammad bin ‘Abdullah has agreed upon: No arms will be brought into Mecca except in their cases, and nobody from the people of Mecca will be allowed to go with him (i.e. the Prophet ) even if he wished to follow him and he (the Prophet ) will not prevent any of his companions from staying in Mecca if the latter wants to stay.’ When the Prophet entered Mecca and the time limit passed, the Meccans went to ‘Ali and said, “Tell your Friend (i.e. the Prophet ) to go out, as the period (agreed to) has passed.” So, the Prophet went out of Mecca. The daughter of Hamza ran after them (i.e. the Prophet and his companions), calling, “O Uncle! O Uncle!” ‘Ali received her and led her by the hand and said to Fatima, “Take your uncle’s daughter.” Zaid and Ja’far quarreled about her. ‘Ali said, “I have more right to her as she is my uncle’s daughter.” Ja’far said, “She is my uncle’s daughter, and her aunt is my wife.” Zaid said, “She is my brother’s daughter.” The Prophet judged that she should be given to her aunt, and said that the aunt was like the mother. He then said to ‘All, “You are from me and I am from you“, and said to Ja’far, “You resemble me both in character and appearance“, and said to Zaid, “You are our brother and our mawla“.

Hadith #3.

Imam Bukhari narrated in his “Saheeh” (#4305) from Nafi: Ibn Umar said that he found Jafar in the day he was killed. And he counted fifty wounds in his body, caused by stabs or strokes, and none of those wounds was in his back.

Hadith #4.

Imam Bukhari narrated in his “Saheeh” (#4306) from ibn Umar: “”Allah’s Apostle appointed Zaid bin Haritha as the commander of the army during the Ghazwa of Mu’tah and said, “If Zaid is martyred, Ja’far should take over his position, and if Ja’far is martyred, ‘Abdullah bin Rawaha should take over his position.’ ” ‘Abdullah bin ‘Umar further said, “I was present amongst them in that battle and we searched for Ja’far bin Abi Talib and found his body amongst the bodies of the martyred ones, and found over ninety wounds over his body, caused by stabs or shots (of arrows)”.

Hadith #5.

Imam Bukhari narrated in his “Saheeh” (#4309) that whenever Ibn ‘Umar greeted the son of Ja’far, he used to say (to him), “Assalam ‘Alaika, o the son of two-winged person”.

Hadith #6.

It was narrated by Tabarani, that prophet (sallalahu alaihi wa ala alihi wa sallam) said to Abdullah ibn Jafar: “Be pleasant o Abdullah ibn Jafar! Your father is flying with angels in the sky”.

Al-Heythami said in “Majmau zawaid” (#15498): “Chain is hasan”. Same opinion shared ibn Hajar al-Asqalani in “Fatkh al-bari” (7/96), Badrutdin al-Ayni in “Umdatul qari” (16/304), Munziri in “Tarqib” (2/227), Sharafutdin ad-Dimyati “al-Matjar rabih” (p 184). But sheikh Albani said it’s weak.

Hadith #7.

Imam Tirmizi narrated in his “Sunnan” (#3763) from Abu Hurayra, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “I have seen Jafar flying with angels in heaven”.

Sheikh Albani said hadith is saheeh.

Hadith #8.

As said ibn Jawzi in “Sifatus saffa”: “Abu Hurayra said: “Jafar loved poor people, and use to sit and speak with them. Prophet (sallalahu alaihi wa ala alihi wa sallam) named him “father of poor men”[92].

 

Merits of Aqil ibn Abu Talib.

Hadith #1.

Tabarani narrated from Abu Ishaq, that prophet (sallalahu alaihi wa ala alihi wa sallam) said to Aqil: “O Abu Yazeed! I love you due to two reasons: (I) love you due to your kinship and love because I know love of my uncle for you”.

Al-Heythami in “Majmau zawaid” (#15502): “Narrated Tabarani in mursal form, and narrators are thiqat”.

 

Merits of KHadija.

Hadith #1.

It was narrated by Tabarani from ibn Shihab (az-Zuhri): “Hadija binul Huwaylid was with prophet (sallalahu alaihi wa ala alihi wa sallam) before Quran was revealed, then Quran revealed upon him, and she (still) was near her. And she was first who testified prophet (sallalahu alaihi wa ala alihi wa sallam), and believed in him. She died in Mecca, 2 years before prophet left it to Medina”.

Al-Heythami in “Majmau zawaid” (#15255) said that in the chain ibn Abu Zabala, and he’s weak.

And Tabarani also narrated from Zuhri, that he said: “Prophet (sallalahu alaihi wa ala alihi wa sallam) didn’t married upon Hadija, till she died”.

He didn’t marry anyone else, when she was alive.

Al-Heythami in “Majmau zawaid” (#15262) said narrators are from people of saheeh.

Abu Bishr ad-Dawlabi in his “Zurriyatu Tahirat” (#17)[93] narrated from Qatada: “Between men and women – Hadija was the first one who believed in prophet (sallalahu alaihi wa ala alihi wa sallam)”.

And Muhib at-Tabari narrated that al-Hakim ibn Uqayba said: “Hadija the first one who testified”[94].

And he also narrated with hasan chain, that Abu Hanifa said: “The first one who believed from women was Hadija, first one who became Muslim from men was Abu Bakr, and from children first accepted Islam – Ali ibn Abu Talib”[95].

Hadith #2

Tabarani narrated in “al-Awsat” (#1107)[96] from ibn Abbas, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Ladies of women in paradise after Maryam bintul Imran are: Fatima, Hadija, then Asiyah bintul Muzahim woman of pharaoh”.

Al-Heythami in “Majmau zawaid” (#15190) said: “Tabarani narrated in “al-Awsat” and in “al-Kabir” similar, except that there only stated “and Asiyah”. And narrators of “al-Kabir” are people of saheeh”.

Ibn Hajar al-Asqalani said hadith is hasan in “Fatkh al-Bare” (7/168).

Sheikh Nabhani in his “ash-Sharaful Maabad” (p 100) said: “Many scholars researchers like Taqiatdin as-Subki, Jalal ad-Din as-Suyuti, Badrutdin Zarkashi, Taqiatdin al-Makrizi said that she (Fatima) is better that all women, including Maryam (alaihi salam)”.

Hadith #3.

It was narrated by Tirmizi from Anas ibn Malik, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “It’s enough for you (as an example) from women of the world: Maryam binul Imran, Hadija bintul Huwaylid, Fatima bintul Muhammad, Asiyah woman of pharaoh”.

Hadith is saheeh as said sheikhana Albani[97].

Hadith #4.

Tabarani and al-Bazzar narrated from Ammar ibn Yasir, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Superiority of Hadija upon women of my nation is alike superiority of Maryam upon women of worlds”.

Al-Heythami in “Majmau zawaid” (#15270) said: “In the chain Abu Yazid al-Himayri, I don’t know him, and other narrators were praised”.

Ibn Hajar al-Asqalani said chain of this hadith is hasan in “Fatkh al-Bare” (7/168)[98].

Hadith #5.

Imam Muslim narrated in his “Saheeh” from Abu Hurayra, that prophet (sallalahu alaihi wa ala alihi wa sallam) said that Gabriel came to Allah’s Apostle (sallalahu alaihi wa ala alihi wa sallam) and said: Allah’s Messenger, lo. Khadija is coming to you with a vessel of seasoned food or drink. When she comes to you, offer her greetings from her Lord, the Exalted and Glorious, and on my behalf and give her glad tidings of a palace of jewels in Paradise wherein there is no noise and no toil”[99].

Hadith #6.

Abu Bishr ad-Dawlabi narrated in “Zurriyatu Tahirat” (#40) from Anas ibn Malik: “When something was brought to prophet (sallalahu alaihi wa ala alihi wa sallam) he use to say: “Go with this to house of such and such woman, she was a friend of Hadija, and go with this  to house of such and such woman, she use to love Hadija”.

Sheikh Albani said hadith is hasan in his notes on “Adabul mufrad” (#172).

Hadith #7.

Imam Muslim narrated in his “Saheeh” (#6427) that Ismail reported: I said to ‘Abdullah b. Abi Aufa: Did Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) give glad tidings of Paradise to Khadija? He said: Yes. He did give glad tidings to her of a palace of jewels in Paradise wherein there would be no noise and no toil.

Hadith #8.

Imam Muslim narrated in his “Saheeh” (#6429) that ‘A’isha reported that Allali’s, Messenger (sallalahu alaihi wa ala alihi wa sallam) gave glad tidings to Khadija int Khuwailid of a palace in Paradise.

Hadith #9.

Abu Humayd as-Sa’idi said, “They said, ‘O Messenger of Allah, how should we bless you?’ He said, ‘Say, “O Allah, bless Muhammad and his wives and descendants as You blessed Ibrahim. Grant blessing to Muhammad and his wives and descendants as You granted blessing to Ibrahim. You are Praiseworthy, Glorious.”‘” [Agreed upon][100]

Abu Humayd that’s Abdurrahman ibn Sad ibn al-Munzir, who was companion.

This is a great merit for all wifes of prophet (sallalahu alaihi wa ala alihi wa sallam). All Muslims obliged to ask Allah to send blessings upon them!

 

Merits of Aisha.

Hadith #1.

Imam Bukhari narrated in his “Saheeh”[101] from Anas ibn Malik, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “The superiority of ‘Aisha over other women is like the superiority of Tharid to other meals”.

Hadith #2.

Imam Bukhari narrated in his “Saheeh” from Abu Salama: “Aisha said, “Once Allah’s Apostle said (to me), ‘O Aish (‘Aisha)! This is Gabriel greeting you.’ I said, ‘Peace and Allah’s Mercy and Blessings be on him, you see what I don’t see’ “She was addressing Allah’s Apostle”[102].

Hadith #3.

It was narrated by Bukhari in “Saheeh” from Amr ibn al-As: “The Prophet deputed me to read the Army of Dhat-as-Salasil. I came to him and said, “Who is the most beloved person to you?” He said, “‘Aisha.” I asked, “Among the men?” He said, “Her father.” I said, “Who then?” He said, “Then ‘Umar bin Al-Khattab.” He then named other men”[103].

Hadith #4.

Imam Bukhari narrated in his “Saheeh” from Aisha:

“Whenever Allah’s Apostle intended to go on a journey, he would draw lots amongst his wives and would take with him the one upon whom the lot fell. During a Ghazwa of his, he drew lots amongst us and the lot fell upon me, and I proceeded with him after Allah had decreed the use of the veil by women. I was carried in a Howdah (on the camel) and dismounted while still in it. When Allah’s Apostle was through with his Ghazwa and returned home, and we approached the city of Medina, Allah’s Apostle ordered us to proceed at night. When the order of setting off was given, I walked till I was past the army to answer the call of nature. After finishing I returned (to the camp) to depart (with the others) and suddenly realized that my necklace over my chest was missing. So, I returned to look for it and was delayed because of that. The people who used to carry me on the camel, came to my Howdah and put it on the back of the camel, thinking that I was in it, as, at that time, women were light in weight, and thin and lean, and did not use to eat much. So, those people did not feel the difference in the heaviness of the Howdah while lifting it, and they put it over the camel. At that time I was a young lady. They set the camel moving and proceeded on. I found my necklace after the army had gone, and came to their camp to find nobody. So, I went to the place where I used to stay, thinking that they would discover my absence and come back in my search. While in that state, I felt sleepy and slept.

Safwan bin Mu’attal As-Sulami Adh-Dhakwani was behind the army and reached my abode in the morning. When he saw a sleeping person, he came to me, and he used to see me before veiling. So, I got up when I heard him saying, “Inna lil-lah-wa inn a ilaihi rajiun (We are for Allah, and we will return to Him).” He made his camel knell down. He got down from his camel, and put his leg on the front legs of the camel and then I rode and sat over it. Safwan set out walking, leading the camel by the rope till we reached the army who had halted to take rest at midday. Then whoever was meant for destruction, fell into destruction, (some people accused me falsely) and the leader of the false accusers was ‘Abdullah bin Ubai bin Salul. After that we returned to Medina, and I became ill for one month while the people were spreading the forged statements of the false accusers. I was feeling during my ailment as if I were not receiving the usual kindness from the Prophet which I used to receive from him when I got sick. But he would come, greet and say, ‘How is that (girl)?’ I did not know anything of what was going on till I recovered from my ailment and went out with Um Mistah to the Manasi where we used to answer the call of nature, and we used not to go to answer the call of nature except from night to night and that was before we had lavatories near to our houses. And this habit of ours was similar to the habit of the old ‘Arabs in the open country (or away from houses). So. I and Um Mistah bint Ruhm went out walking. Um Mistah stumbled because of her long dress and on that she said, ‘Let Mistah be ruined.’ I said, ‘You are saying a bad word. Why are you abusing a man who took part in (the battle of) Badr?’ She said, ‘O Hanata (you there) didn’t you hear what they said?’ Then she told me the rumors of the false accusers.

My sickness was aggravated, and when I returned home, Allah’s Apostle came to me, and after greeting he said, ‘How is that (girl)?’ I requested him to allow me to go to my parents. I wanted then to be sure of the news through them I Allah’s Apostle allowed me, and I went to my parents and asked my mother, ‘What are the people talking about?’ She said, ‘O my daughter! Don’t worry much about this matter. By Allah, never is there a charming woman loved by her husband who has other wives, but the women would forge false news about her.’ I said, ‘Glorified be Allah! Are the people really taking of this matter?’ That night I kept on weeping and could not sleep till morning. In the morning Allah’s Apostle called Ali bin Abu Talib and Usama bin Zaid when he saw the Divine Inspiration delayed, to consul them about divorcing his wife (i.e. ‘Aisha). Usama bin Zaid said what he knew of the good reputation of his wives and added, ‘O Allah’s Apostle! Keep you wife, for, by Allah, we know nothing about her but good.’ ‘Ali bin Abu Talib said, ‘O Allah’s Apostle! Allah has no imposed restrictions on you, and there are many women other than she, yet you may ask the woman-servant who will tell you the truth.’ On that Allah’s Apostle called Buraira and said, ‘O Burair. Did you ever see anything which roused your suspicions about her?’ Buraira said, ‘No, by Allah Who has sent you with the Truth, I have never seen in her anything faulty except that she is a girl of immature age, who sometimes sleeps and leaves the dough for the goats to eat.’ On that day Allah’s Apostle ascended the pulpit and requested that somebody support him in punishing ‘Abdullah bin Ubai bin Salul. Allah’s Apostle said, ‘Who will support me to punish that person (‘Abdullah bin Ubai bin Salul) who has hurt me by slandering the reputation of my family? By Allah, I know nothing about my family but good, and they have accused a person about whom I know nothing except good, and he never entered my house except in my company.’

Sad bin Mu’adh got up and said, ‘O Allah’s Apostle! by Allah, I will relieve you from him. If that man is from the tribe of the Aus, then we will chop his head off, and if he is from our brothers, the Khazraj, then order us, and we will fulfill your order.’ On that Sad bin ‘Ubada, the chief of the Khazraj and before this incident, he had been a pious man, got up, motivated by his zeal for his tribe and said, ‘By Allah, you have told a lie; you cannot kill him, and you will never be able to kill him.’ On that Usaid bin Al-Hadir got up and said (to Sad bin ‘Ubada), ‘By Allah! You are a liar. By Allah, we will kill him; and you are a hypocrite, defending the hypocrites.’ On this the two tribes of Aus and Khazraj got excited and were about to fight each other, while Allah’s Apostle was standing on the pulpit. He got down and quietened them till they became silent and he kept quiet. On that day I kept on weeping so much so that neither did my tears stop, nor could I sleep.

In the morning my parents were with me and I had wept for two nights and a day, till I thought my liver would burst from weeping. While they were sitting with me and I was weeping, an Ansari woman asked my permission to enter, and I allowed her to come in. She sat down and started weeping with me. While we were in this state, Allah’s Apostle came and sat down and he had never sat with me since the day they forged the accusation. No revelation regarding my case came to him for a month. He recited Tashah-hud (i.e. none has the right to be worshipped but Allah and Muhammad is His Apostle) and then said, ‘O ‘Aisha! I have been informed such-and-such about you; if you are innocent, then Allah will soon reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him to forgive you, for when a person confesses his sin and asks Allah for forgiveness, Allah accepts his repentance.’ When Allah’s Apostle finished his speech my tears ceased completely and there remained not even a single drop of it. I requested my father to reply to Allah’s Apostle on my behalf. My father said, By Allah, I do not know what to say to Allah’s Apostle.’ I said to my mother, ‘Talk to Allah’s Apostle on my behalf.’ She said, ‘By Allah, I do not know what to say to Allah’s Apostle.

I was a young girl and did not have much knowledge of the Quran. I said. ‘I know, by Allah, that you have listened to what people are saying and that has been planted in your minds and you have taken it as a truth. Now, if I told you that I am innocent and Allah knows that I am innocent, you would not believe me and if I confessed to you falsely that I am guilty, and Allah knows that I am innocent you would believe me. By Allah, I don’t compare my situation with you except to the situation of Joseph’s father (i.e. Jacob) who said, ‘So (for me) patience is most fitting against that which you assert and it is Allah (Alone) whose help can be sought.’ Then I turned to the other side of my bed hoping that Allah would prove my innocence. By Allah I never thought that Allah would reveal Divine Inspiration in my case, as I considered myself too inferior to be talked of in the Holy Qur’an. I had hoped that Allah’s Apostle might have a dream in which Allah would prove my innocence. By Allah, Allah’s Apostle had not got up and nobody had left the house before the Divine Inspiration came to Allah’s Apostle. So, there overtook him the same state which used to overtake him, (when he used to have, on being inspired divinely). He was sweating so much so that the drops of the sweat were dropping like pearls though it was a (cold) wintry day. When that state of Allah’s Apostle was over, he was smiling and the first word he said, ‘Aisha! Thank Allah, for Allah has declared your innocence.’ My mother told me to go to Allah’s Apostle . I replied, ‘By Allah I will not go to him and will not thank but Allah.’ So Allah revealed: “Verily! They who spread the slander are a gang among you . . .” (24.11)

When Allah gave the declaration of my Innocence, Abu Bakr, who used to provide for Mistah bin Uthatha for he was his relative, said, ‘By Allah, I will never provide Mistah with anything because of what he said about Aisha.’ But Allah later revealed: —

“And let not those who are good and wealthy among you swear not to help their kinsmen, those in need and those who left their homes in Allah’s Cause. Let them forgive and overlook. Do you not wish that Allah should forgive you? Verily! Allah is Oft-forgiving, Most Merciful.” (24.22) After that Abu Bakr said, ‘Yes ! By Allah! I like that Allah should forgive me,’ and resumed helping Mistah whom he used to help before.

Allah’s Apostle also asked Zainab bint Jahsh (i.e. the Prophet’s wife about me saying, ‘What do you know and what did you see?’ She replied, ‘O Allah’s Apostle! I refrain to claim hearing or seeing what I have not heard or seen. By Allah, I know nothing except goodness about Aisha.” Aisha further added “Zainab was competing with me (in her beauty and the Prophet’s love), yet Allah protected her (from being malicious), for she had piety.”[104]

Hadith #5.

Ibn Asakir narrated in his “Arbain fi ummahatil muminin” (#8) from Aisha, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “I was shown you in dream twice. I dreamt that a man carried you on piece of silk and said: “This is your wife”. I opened it and saw you. I said: “If this is from Allah He will carry it out”.

Ibn Asakir said: “The imams agreed that it’s saheeh. Abu Abdullah Muhammad ibn Ismail al-Bukhari related it in his “Saheeh” from Mualla from Wuhayb with the same meaning and Muslim[105] related it from the hadith of Hisham”[106].

Muhib at-Tabari in “As-Samtu Samin” (p 53) narrated that Jibril (alaihi salam) said: “This is your wife in this world and hereafter”. By this wording narrated Tirmizi in his “Sunnan” (#3880) and he said its hasan-gharib. Sheikh Albani said it’s saheeh.

Hadith #6.

Ibn Asakir in his “Arbain fi ummahatil muminin” (#10) narrated from Aisha, that she asked prophet (sallalahu alaihi wa ala alihi wa sallam): “Which are your wifes are in the Garden?” He replied: “You are among them”.

Ibn Asakir said: “This is a hasan hadith of Abu Salamah Yusuf ibn Yaqub ibn Abdullah al-Majishun”. And then he continued: “It’s saheeh that Ammar ibn Yasir said: “She is his wife in this world and the Next”[107]. It’s can’t be said that he would make such statement unless it was based on definite knowledge that the prophet (sallalahu alaihi wa ala alihi wa sallam) informed him of, which we find in: (then he mentioned the chain) from al-Hakam who said: “I heard Abu Wail say: “When Ali sent Ammar  and al-Hasan to Kufa to gather them to fight, Ammar gave a speech and said: “I know that she is his wife in this world and in the Next, but Allah has tested you to see whether you would follow him (Ali) or her”. (Ibn Asakir after mentioned this narration, said) This is saheeh hadith from Abul Yaqzan Ammar ibn Yasir”. (end of quote from ibn Asakir)[108].

Hadith #7.

Ibn Hibban narrated in his “Saheeh” (#6885) from Amr ibn al-As (may Allah be pleased with him): “I said: “O messenger of the God! Which one from people is more beloved to u?” He replied: “Aisha”. I said: “O messenger of the God. From the man?”. He replied: “Her father, Abu Bakr”[109]. I said: “And then?” He replied: “Then Umar ibn Khatab”. Then he added person”.

Shuayb Arnawut said: “Chain is saheeh on the terms of Moslem”.

Hadith #8.

Ibn Hajar al-Asqalani narrated that when Umm Salamah heard that Aisha died, she said: “May Allah forgive her. By Allah in whose hand is my soul, after her father, she was most beloved (person) for prophet (sallalahu alaihi wa ala alihi wa sallam)”[110].

Busiri said: “Taylasi narrated this hadith with authentic chain”[111].

Hadith #9.

Imam Muslim narrated in his “Saheeh” from ‘A’isha which said: The wives of Allah’s Apostle (sallalahu alaihi wa ala alihi wa sallam) sent Fatima, the daughter of Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam), to Allah’s Apostle (sallalahu alaihi wa ala alihi wa sallam). She asked permission to get in as he had been lying with me in my mantle. He gave her permission and she said: Allah’s Messenger, verily, your wives have sent me to you in order to ask you to observe equity in case of the daughter of Abu Quhafa. She (‘A’isha) said: I kept quiet. Thereupon Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) said to her (Fatima): “0 daughter, don’t you love whom I love?” She said: Yes, (I do). Thereupon he said: “I love this one”. Fatima then stood up as she heard this from Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) and went to the wives of Allatt’s Apostle (sallalahu alaihi wa ala alihi wa sallam) and informed them of what she had said to him and what Allah’s messenger (sallalahu alaihi wa ala alihi wa sallam) had said to her. Thereupon they said to her: We think that you have been of no avail to us. You may again go to Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) and tell him that his wives seek equity in case of the daughter of Abu Quhafa. Fatima said: By Allah, I will never talk to him about this matter. ‘A’isha (further) reported: The wives of Allah’s Apostle (sallalahu alaihi wa ala alihi wa sallam) then sent Zainab b. jahsh, the wife of Allah’s Apostle (sallalahu alaihi wa ala alihi wa sallam), and she was one who was somewhat equal in rank with me in the eyes of Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) and I have never seen a woman more advanced in religious piety than Zainab, more God-conscious, more truthful, more alive to the ties of blood, more generous and having more sense of self-sacrifice in practical life and having more charitable disposition and thus more close to God, the Exalted, than her. She, however, lost temper very soon but was soon calm. Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) permitted her to enter as she (‘A’isha) was along with Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) in her mantle, in the same very state when Fatima had entered. She said: Allah’s Messenger, your wives have sent me to you seeking equity in case of the daughter of Abu Quhafa. She then came to me and showed harshness to me and I was seeing the eyes of Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) whether he would permit me. Zainab went on until I came to know that Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) would not disapprove if I retorted. Then I exchanged hot words until I made her quiet. Thereupon Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) smiled and said: She is the daughter of Abu Bakr. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters, but with a slight variation of wording[112].

And same hadith in “Saheeh” al-Bukhari (#2620) with slight difference: “The wives of Allah’s Apostle were in two groups. One group consisted of ‘Aisha, Hafsa, Safiyya and Sauda; and the other group consisted of Umm Salama and the other wives of Allah’s Apostle. The Muslims knew that Allah’s Apostle loved ‘Aisha, so if any of them had a gift and wished to give to Allah’s Apostle, he would delay it, till Allah’s Apostle had come to ‘Aisha’s home and then he would send his gift to Allah’s Apostle in her home. The group of Um Salama discussed the matter together and decided that Um Salama should request Allah’s Apostle to tell the people to send their gifts to him in whatever wife’s house he was. Um Salama told Allah’s Apostle of what they had said, but he did not reply. Then they (those wives) asked Umm Salama about it. She said, “He did not say anything to me.” They asked her to talk to him again. She talked to him again when she met him on her day, but he gave no reply. When they asked her, she replied that he had given no reply. They said to her, “Talk to him till he gives you a reply.” When it was her turn, she talked to him again. He then said to her, “Do not hurt me regarding Aisha, as the Divine Inspirations do not come to me on any of the beds except that of Aisha.” On that Um Salama said, “I repent to Allah for hurting you.” Then the group of Um Salama called Fatima, the daughter of Allah’s Apostle and sent her to Allah’s Apostle to say to him, “Your wives request to treat them and the daughter of Abu Bakr on equal terms.” Then Fatima conveyed the message to him. The Prophet said, “O my daughter! Don’t you love whom I love?” She replied in the affirmative and returned and told them of the situation. They requested her to go to him again but she refused. They then sent Zainab bint Jahsh who went to him and used harsh words saying, “Your wives request you to treat them and the daughter of Ibn Abu Quhafa on equal terms.” On that she raised her voice and abused ‘Aisha to her face so much so that Allah’s Apostle looked at ‘Aisha to see whether she would retort. ‘Aisha started replying to Zainab till she silenced her. The Prophet then looked at ‘Aisha and said, “She is really the daughter of Abu Bakr”.

Hadith #10.

Imam Bukhari narrated in his “Saheeh” (#4840) from Anas ibn Malik: “A banquet of bread and meat was held on the occasion of the marriage of the Prophet to Zainab bint Jahsh. I was sent to invite the people (to the banquet), and so the people started coming (in groups); They would eat and then leave. Another batch would come, eat and leave. So I kept on inviting the people till I found nobody to invite. Then I said, “O Allah’s Prophet! I do not find anybody to invite.” He said, “Carry away the remaining food.” Then a batch of three persons stayed in the house chatting. The Prophet left and went towards the dwelling place of Aisha and said, “Peace and Allah’s Mercy be on you, O the people of the house!” She replied, “Peace and the mercy of Allah be on you too. How did you find your wife? May Allah bless you”. Then he went to the dwelling places of all his other wives and said to them the same as he said to Aisha and they said to him the same as Aisha had said to him. Then the Prophet returned and found a group of three persons still in the house chatting. The Prophet was a very shy person, so he went out (for the second time) and went towards the dwelling place of ‘Aisha. I do not remember whether I informed him that the people have gone away. So he returned and as soon as he entered the gate, he drew the curtain between me and him, and then the Verse of Al-Hijab was revealed”.

Hadith #11.

Imam Tirmizi narrated in his “Sunnan” (#3880) that Jibril (alaihi salam) said to prophet (sallalahu alaihi wa ala alihi wa sallam) regarding Aisha: “This is your wife in this world and hereafter”.

Hadith is saheeh as said sheikh Albani in notes on “Sunnan” Tirmizi.

Hadith #12.

Imam Tirmizi narrated in his “Sunnan” (#3879) that prophet (sallalahu alaihi wa ala alihi wa sallam) said to his wife: “O Umm Salamah! Don’t exhaust me regarding Aisha. Revelation didn’t descend upon me when I was (in the bed) with anyone from you women, except when I was with her”.

Hadith is saheeh, as said sheikh Albani.

Hadith #13.

Imam Tirmizi narrated in his “Sunnan” (#3883) that Abu Musa said: “There was not ever any problem in hadith for us companions of prophet (sallalahu alaihi wa ala alihi wa sallam), except we asked Aisha, and found a knowledge (regarding it) with her”.

Report is saheeh.

Hadith #14.

Tirmizi narrated from Musa ibn Talha, which said: “I haven’t seen anyone more eloquent in speech that Aisha”[113].

Report is saheeh.

Hadith #15.

Tabarani narrated that prophet (sallalahu alaihi wa ala alihi wa sallam) was asked: “O messenger of Allah, who from people is more belove to you?” He said: “And what for?” It was said to him: “To love the one whom you love”. He said: “Aisha”.

Al-Heythami in “Majmau zawaid” (#15309) said: “Narrated Tabarani and chain is good”.

Hadith #16.

Tabarani narrated in “al-Kabir” that Urwa said: “I haven’t seen woman more knowledgeable in medicine, fiqh, or poetry than Aisha”.

Al-Heythami said in “Majmau zawaid” (#15317) said that chain is hasan.

Hadith #17.

Abu Bakr Muhammad ibn Jafar al-Haraiti narrated in “Itilal al-qulub fi ahbari ushaqin wal muhibin” (#19)[114] that imam az-Zuhri said: “The first love in Islam is love of messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) towards Aisha”.

Hadith #18.

Tabarani narrated in “al-Kabir”, and Abu Bakr al-Khallal in “Sunnan”[115] from Zuhri, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “If would be gathered knowledge of women of this nation, and between them wifes of prophet (sallalahu alaihi wa ala alihi wa sallam), knowledge of Aisha would be more than their knowledge”.

Al-Heythami in “Majmau zawaid” (#15318) said: “Narrated Tabarani in mursal form, and narrators are thiqat”.

Hadith #19.

Al-Haraiti in “Itilal al-qulub” (#21) narrated that a man said to imam Shabi: “I love all wifes of prophet (sallalahu alaihi wa ala alihi wa sallam) except Aisha”. Shabi said: “In this case you contradicted to messenger of Allah (sallalahu alaihi wa ala alihi wa sallam), because she was most beloved by him”.

Editor of “Itilal” Gharid ash-Sheikh said that similar hadith was narrated by Tabarani in “al-Awsat” (#4122), al-Heythami in “Majmau zawaid” (9/243) said that narrators from people of saheeh.

Hadith #20.

Al-Haraiti also narrated in his “Itilal al-qulub” (#23) that once Fatima talked about Aisha in the presence of prophet (sallalahu alaihi wa ala alihi wa sallam), and he said to her: “O My daughter, she (Aisha) is beloved of your father”.

 

Merits of Hafsah bintul Umar.

Hadith #1.

It was narrated by ibn Hajar in “Matalibul aliyah” (5/#4154) from Qays ibn Zayd[116]: “When prophet (sallalahu alaihi wa ala alihi wa sallam) gave divorce to Hafsah, her uncles – Qudama and Uthman ibn Mazun came to her. Hafsa said to them crying: “By Allah! Messenger of Allah didn’t divorce me because he has no more interest in me”. At this moment prophet (sallalahu alaihi wa ala alihi wa sallam) came in. He sat near, and said: “Jibril came to me and said: “Get Hafsa back as a wife, in fact she fast a lot, and pray at nights, and she is your wife in the heaven”.

Busiri said: “Narrated by al-Harith in mursal form, narrators are reliable”[117].

Abu Nuaym al-Isfahani narrated similar hadith from the Ammar ibn Yasir, which said: “Messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) wanted to divorce Hafsah, Jibril (alaihi salam) came to him and said: “Don’t divorce, in fact she fast a lot, and pray at nights, and she is your wife in heaven”.

Sheikh Albani noticed that all narrators of this hadith are reliable except Hasan ibn Abu Jafar. Hasan was weak. If we would take into consideration first mursal version of this hadith, we can say that this hadith is hasan inshAllah[118].

Hadith #2.

Ibn Asakir in “Arbain fi manaqib ummahatil muminin” (#27) narrated from Anas ibn Malik, that when prophet (sallalahu alaihi wa ala alihi wa sallam) divorced Hafsah and Jibril came to him and said: “Allah gives you the greeting of peace and says: “She is your wife in this world and the Next, so take her back”.

Ibn Asakir said: “This is hasan hadith from Qatadah ABul-Khattab ibn Duamah ibn Qatadah, and it has been transmitted from him as mawquf and he didn’t mention Anas. Ibn Sad said in his “Tabaqat”: Said ibn Amir narrated to us from Said ibn Abi Arubah that Qatadah said: “The Messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) divorced Hafsah, and Jibril came to him and said: “Muhamnmad take Hafsah back”, or he said: “Don’t divorce Hafsah. She fasts and prays at night. She is one of your wifes in the Garden”. Even if this is mursal, it’s only said as a mawquf because it’s reported from Jibril, and no one is aware of that or knows it except by being informed by the Prophet (sallalahu alaihi wa ala alihi wa sallam). (End of quote from ibn Asakir)

 

Merits of Umm Salamah, mother of faithful.

Hadith #1.

Ibn Asakir in his “Arbain fi ummahatil muminin” (p 137, #28) narrated from Umm Salamah: “While the Messenger of Allah (salllaahu alaihi wa ala alihi wa salam) was in my house one day, the servant came and said: “Ali and Fatima are at the door”. He said to me: “Withdraw”, and I withdrew to a corner of the house. Ali and Fatima entered with Hasan and Hussain who were young children. He took Hasan and Hussain and sat them in his lap and embraced Ali and brought him to him and took Fatima with other arm and embraced them both and kissed them. He draped a black cloak over them and said: “O Allah, to You, not to the fire, both myself and my family”. Umm Salamah said: “And I, Messenger of Allah?” He said: “And you”.

Ibn Asakir after narrating this hadith said: “This is sahih hadith”.

Ibn Hajar al-Heythami in “Sawaiq al-muhrika”[119]said: “As it was narrated in authentic form from Umm Salamah: “I said: “Ya Rasulullah, I am from your ahlalbait”. And he answered: “Yes, inshAllah”.

 

Merits of Zaynab, the mother of faithful.

Hadith #1.

Imam Muslim narrated in his “Saheeh” from ‘A’isha, the Mother of the Faithful, reported that Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) said: “One who has the longest hands amongst you would meet me most immediately”. She further said: They (the wives of Allah’s Apostle) used to measure the hands as to whose hand was the longest and it was the hand of Zainab that was the longest amongst them, as she used to work with her hand and spend (that income) on charity”[120].

Ibn Asakir in “Arbain fi manaqib ummahatil muminin” (#31) that Aisha said: “May Allah have mercy on Zaynab bintul Jahsh who obtained unsurpassed honour in this world: Allah married her to his prophet in this world and the Quran spoke of it. The Messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) said to s while we were around him: “The quickest of oyu to join me will be the one of you with the longest arms”. The Messenger of Allah (sallalahu alaihi wa ala alihi wa sallam) gave her the good news that she would quickly join him, and that she would be his wife in the Garden”.

Ibn Asakir said: “This is hasan hadith from Umm al-Muminin Aisha”.

Hadith #2.

Imam Bukhari narrated in his “Saheeh” from Anas ibn Malik: “Zaid bin Haritha came to the Prophet complaining about his wife. The Prophet kept on saying (to him), “Be afraid of Allah and keep your wife.” Aisha said, “If Allah’s Apostle were to conceal anything (of the Quran) he would have concealed this Verse.” Zainab used to boast before the wives of the Prophet and used to say, “You were given in marriage by your families, while I was married (to the Prophet) by Allah from over seven Heavens.” And Thabit recited, “The Verse: — ‘But (O Muhammad) you did hide in your heart that which Allah was about to make manifest, you did fear the people,’ (33.37) was revealed in connection with Zainab and Zaid bin Haritha.”[121]

And again from him: “The Verse of Al-Hijab (veiling of women) was revealed in connection with Zainab bint Jahsh. (On the day of her marriage with him) the Prophet gave a wedding banquet with bread and meat; and she used to boast before other wives of the Prophet and used to say, “Allah married me (to the Prophet) in the Heavens.”[122]

Hadith #3.

Ibn Asakir narrated in “Arbain fi manaqib ummahatil muminin” (p 141, #30) that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Who will go to Zaynab to give her the good news that Allah has married her to me from Heaven?

Ibn Asakir said hadith is hasan.

 

Mention of Umm Habiba bintul Abu Sufyan, mother of faithful.

Safiu Rahman al-Mubarakfuri in his “Ar-Raheeq Al-Makhtum”: “Umm Habibah: Ramlah, the daughter of Abu Sufyan. She was married to ‘Ubaidullah bin

Jahsh. She migrated with him to Abyssinia (Ethiopia). When ‘Ubaidullah apostatized and became a Christian, she stoodfast to her religion and refused to convert. However ‘Ubaidullah died there in Abyssinia (Ethiopia). The Messenger of Allâh (Peace be upon him) dispatched ‘Amr bin Omaiyah Ad-Damri with a letter to Negus, the king, asking him for Umm Habibah’s hand — that was in Muharram, in the seventh year of Al-Hijra. Negus  agreed and sent her to the Prophet”.

Hadith #1.

Imam Bukhari narrated in his “Saheeh” (#1292) from Zaynab bintul Abu Salamah:”

When the news of the death of Abu Sufyan reached from Sham, Umm Habiba on the third day, asked for a yellow perfume and scented her cheeks and forearms and said, “No doubt, I would not have been in need of this, had I not heard the Prophet saying: “It is not legal for a woman who believes in Allah and the Last Day to mourn for more than three days for any dead person except her husband, for whom she should mourn for four months and ten days“.

 

Mention of Abbas and ibn Abbas.

Ibn Jawzi said in “Sifatus saffa”[123]: “Abbas became Muslim in the very beginning, (but) he hided his Islam (from mushriks). During the Badr he went out in the rows of mushriks. Prophet (sallalahu alaihi wa ala alihi wa sallam) said: “Whoever would met Abbas (on the battlefield) let him not kill him, because he went out without his own will”. He was captured by Abul Yusr Kaab ibn Amr. He payed his own ransom and went back to Mecca. Then he became muhajir and came to Medina”. (end of quote).

Hadith #1.

Bukhari narrated in his “Saheeh” from ibn Abbas, that prophet (sallalahu alaihi wa ala alihi wa sallam) prayed for him, by saying: “O Allah, teach him wisdom”. And by saying: “O Allah, teach him the Book (Quran)[124].

Hadith #2.

Ibn Hajar al-Asqalani narrated that Tawus said: “I was sitting with 50 or 70 men from companions of prophet (sallalahu alaihi wa ala alihi wa sallam), no one from them would contradict with ibn Abbas. When they met him all of them use to say: “(That’s) as you said, you said true”[125].

Ibn Hajar said hadith is saheeh.

Hadith #3.

Ibn Hajar al-Asqalani narrated that Tawus said: “I didn’t see anyone more knowledgeable than ibn Abbas, and person which keep away from doubts more than ibn Umar”[126].

Busiri said that narrators were reliable.

Hadith #4.

It was narrated by Ahmad that prophet (sallalahu alaihi wa ala alihi wa sallam) prayed for ibn Abbas, by saying: “O Allah grant him deep understanding of religion, and teach him explanation (of verses)[127].

Hadith #5.

Imam Muslim narrated in “Saheeh” (#6523) that Ibn ‘Abbas reported that Allah’s Messenger (sallalahu alaihi wa ala alihi wa sallam) came to privy and I placed for him water for ablution, When he came out he said: “Who placed it here?” And in a version of Zuhair they (the Companions) said, and in the version of Abu Bakr (the words are): I said: It is Ibn ‘Abbas (who has done that), whereupon he (the Holy Prophet) said: “May Allah grant him deep understanding of religion”.

Hadith #6.

Imam Ahmad narrated in his “Kitab az-Zuhd” (#1043) from Abdullah ibn Mulayka: “I have accompanied to ibn Abbas in journey from Medinah to Mecca and from Mecca to Medinah back. He prayed 2 rakats during the way, and rose for the worship in the middle of the night. And by Allah he increased in those tasbih”[128].


[1] Ar-Room 47 verse.

[2] Muhammad Hallil Harras “Sharhul aqidatul wasitiya” p 205, Darussalam.

[3] “Saheeh al-Jami” #2457.

[4] “Musnad” # 21697

[5] “Zilal ul jannah” #1548, 1549.

[6] “Saheeh” #6077.

[7] “ash-Sharaful Muabbad li ali Muhammad” p 21, printed by “Ojak”, Turkey.

[8] Two tribes from Yemen. See Muhammad ibn Jafar al-Kattani “Arbain fi fadhail ahlalbait” #9.

[9] 7/314, darul kutub al-arabi, Beirut, 1405, 4-th edition.

[10] #10354. maktabatul islami, Beirut, 1403.

[11] “Az-Zurriyatu Tahira” #220.

[12] “Az-Zurriyatu Tahira” #221.

[13] “Az-Zurriyatu Tahira” #229.

[14] Albani “Saheeh al-jami” #4527.

[15] “Saheeh al-Jami” #2458.

[16] “Zilal ul jannah” #1553.

[17] “Saheeh al-jami” #3922.

[18] “Zilal ul jannah” #1483.

[19] «Saheeh” of Muslim #2408.

[20] This part is in text of “Musnad” of Ahmad and Abu Yala.

[21] “Mizanul itidal” 3/79/#5667

[22] “Tahzib al-kamal” 20/#3956

[23] “Saheeh”, bab fadail ashab. #3541.

[24] Maktabatul Rashid, Riyadh.

[25] “Arbain fi manaqib ummahatil muminin” page 161.

[26] Muasasat Qurtuba, Cairo.

[27] Muasasat Risala, Beirut. 1403, 1-st edition.

[28] Darul mamun lit turath, Damascus, 1404, 1-st edition.

[29] Darul kutub al-arabi, Beirut, 1405, 4-th edition.

[30] Taken from notes to “Matalibul Aliyah” under the edition of Habibu Rahman al-Azami.

[31] «Taqrib” #552.

[32] «Taqrib” #7713.

[33] “Taqrib” #1970.

[34] “Taqrib” #5024.

[35] “Sunnan ibn Majah” #148.

[36] “Saheeh” #6412, Fadhail al-Hasan wal Hussain.

[37] “ash-Sharaful Muabbad li ali Muhammad” p 117.

[38] Maktabatul Rashd, Riyadh, 1409, 1-st edition.

[39] “Sunnan” bab at-Tafsir, #2999, chain is saheeh, as said sheikh Albani.

[40] “Sunnan” bab 20, #3716. Sheikh Albani and Sahawi said it’s saheeh.

[41] “Saheeh al-Jami” #47, 3182.

[42] Imam Nuratdin al-Heythami “Taqrib al-bughya bi tartib ahadeth al-Hilliyah” 3/118/#3355, 3356.

[43] “Taqrib al-bughya bi tartib ahadeth al-Hilliyah” 3/119/#3359.

[44] Tirmizi “Sunnan” #3714; “Zilal ul jannah” #1362.

[45] “Zilal ul jannah” #1358.

[46] “Zilal ul jannah” #1355.

[47] Imam Nuratdin al-Heythami “Taqrib al-bughya bi tartib ahadeth al-Hilliyah” 3/90/#3270, Darul kutub al-Ilmiyah. Beirut.

[48] “Zilal ul jannah” #1357.

[49] “Zilal ul jannah” #1360.

[50] “Zilal ul jannah” #1366, 1381, 1382.

[51] Ibn Majah “Sunnan” #116, saheeh per Albani.

[52] “Zilal ul jannah” #1356.

[53] Albani “Zilal ul jannah” #1346.

[54] Albani “Zilal ul jannah” #1333.

[55] “Zilal ul jannah” #1347.

[56] Albani “Zilal ul jannah” #1335, 1336, 1337, 1338, 1339, 1340.

[57] “Zilal ul jannah” #1349.

[58] “Matalibul aliyah” 4/#3991.

[59] “Matalibul aliyah” 4/#4000.

[60] Benefit: If there would be a question who is afdal any wife of prophet (sallalahu alaihi wa ala alihi wa sallam) or his daughters? We would say his daughter. Sheikh Nabhani in his “ash-Sharaful Maabad” (p 100) said: “A group from salaf and halaf said: “It should be known that no one could be compared with a part of Mustafa (sallalahu alaihi wa ala alihi wa sallam)”. Some scholars said that other children of prophet Muhammad (sallalahu alaihi wa ala alihi wa sallam) are also like Fatima (in this issue). Hafidh ibn Hajar said: “A proof of superiority of his daughters upon his wifes is a khabar which was narrated by Abu Yala from ibn Umar in elevated form: “Hafsah married to the one who is better than Uthman (meaning prophet, sallalahu alaihi wa ala alihi wa sallam), and Uthman married to the one who is better than Hafsah (meaning one of the daughters of prophet, sallalahu alaihi wa ala alihi wa sallam). End of quote from sheikh Nabhani.

I say that Abu Yala narrated this hadith in “Musnad” (#6, Darul Mamun Litturath, Damascus), and chain is weak. Al-Heythami in “Majmau zawaid” (#7459) said in the chain is Walid ibn Muhammad al-Muqri and he’s weak.

[61] “Saheeh” #6460.

[62] “Saheeh” #6462.

[63] Tahqiq of Albani.

[64] Tahqiq of Albani.

[65] Darul Kutub al-Ilmiyah, Beirut, 1411, 1-st edition.

[66] Muasasat Risala, Beirut. 1403, 1-st edition.

[67] Muasasat Risala, Beirut, 1-st edition, 1403,tahqiq Wasiullah Muhammad Abbas.

[68] “Tahrij kitabu sunnah” #983.

[69] “Saheeh” Maghazi, 24, #4075.

[70] “Saheeh”, Wudu, 69, #240.

[71] “Saheeh” #5945.

[72] Chapter 26, p 554, 493. #474 in shamela version.

[73] As it was quoted from him by ibn Kathir in “al-Bidayah wa Nihaya” 8/217.

[74] Abu Nuaym “Hilliyatul awliyah” 1/65, Darul Kutub al-Arabi, Beirut.

[75] Ibn Sad “Tabaqat” 2/339.

[76] Notes on “Musnad” #21122,21123.

[77] Darus Sadr, Beirut. Muhaqiq: Ihsan Abbas.

[78] “Zilal ul jannah” #984.

[79] “Zilal ul jannah” #986.

[80] Abdullah ibn Muhammad ibn Jafar ibn Hayyan, Abu Muhammad al-Ansari.

[81] 4/#581, bio of  Ibrahim ibn Abdullah ibn Madan ibn Ishaq, Muasasat Risala, Beirut, 1412, 2-nd edition.

[82] See hadith #14 in this chapter.

[83] Kitab al-Jihad wa Siyar.

[84] Muhammad ibn Abdullah al-Hatib at-Tabrizi “Mishkat al-masabih” #[18] – 6095, Maktabatul Islami, Beirut, 1405, 3-d edition; Ahmad “Fadhail” #1051.

[85] See chapter 33, the conquest of Khaibar.

[86] #710, Maktabatu Sunnah,Cairo, 1408, 1-st edition.

[87] In Arabic: لم أزل ألتقطه منذ اليوم

[88] “Sifatus saffa” p 165, darul Kahraman, Turkey.

[89] Page 231.

[90] Maktabatul Islami -Darul Ammar, Beirut, Oman, 1405 hijri, 1-st edition.

[91] Kitab as-Sulh.

[92] Page 234.

[93] Darus-Salafiyah, 1407, chain is weak. This and further notes on authenticy on ahadeth from this book taken from this mentioned edition; Muhib at-Tabari from Dawlabi in “as-Samt as-Samin fi Manaqib ummahatil muminin” p 31, thk: Muhammad Ali Qutb.

[94] “as-Samt as-Samin fi Manaqib ummahatil muminin” p 31.

[95] “Zurriyatu Tahirat” #31.

[96] Darul Haramain, Cairo, 1415.

[97] “Saheeh at-Tirmizi” #3878.

[98] 7/135, Darul Marifat, Beirut, 1379.

[99] “Saheeh” #6426, bab Fadhail Hadija Ummul Muminin.

[100] Nawavi “Riyad as-Salihin” #1407; Ibn Asakir “Arbain fi manaqib ummahatil muminin” #40.

[101] #3816, bab Fadhail Aisha; imam Muslim “Saheeh” #6452.

[102] #3814, bab Fadhail Aisha.

[103] “Saheeh” #3706.

[104] “Saheeh” #2700.

[105] “Saheeh” #6436.

[106] “Arbain fi ummahatil muminin” p 63, printed by Turath.

[107] It was also narrated by Tirmizi in “Sunnan” #3889. It’s saheeh.

[108] “Arbain fi ummahatil muminin” pages 87-88, hadith #10.

[109] Till this part it was narrated also from the words of Anas ibn Malik by Tirmizi in “Sunnan” #3890. Sheikh Albani said it’s saheeh. Tirmizi said it’s hasan-saheeh-garib.

[110] “Matalibul aliyah” 5/#4142; “Taqrib al-bughya bi tartib ahadeth al-Hilliyah” 3/126/#3379.

[111] Footnote at the page 75, volume 5 of “Matalibul aliyah”.

[112] “Saheeh” #6443.

[113] “Sunnan” #3884.

[114] Printed in Turkey, By Ojak in 2009. Thk: Gharid as-Sheikh.

[115] #753, Darul Ray, Riyadh. Under edition of dr.Atiyah Zahrani, which said that all narrators are thiqat but it’s mursal.

[116] In “Majmau zawaid” (#15334) similar hadith but it’s from Qays ibn Yazid. Al-Heythami said that narrators are people of saheeh.

[117]. Quoted from notes to “Matalibul aliyah”. Similar hadith was also narrated by Muhammad ibn Sad in “Tabaqatul kubra” (8/84) from Qatada, Beirut, 1-st edition 1968, under supervision of Ihsan Abbas; Abu Nuyam “Hilliyatul awliyah” 2/50.

[118] «Silsila as-saheeha» №2007.

[119] p 325, chapter 11, darul Badr, Turkey

[120] “Saheeh” #6470; Bukhari “Saheeh” #1441, Kitab az-Zakat.

[121] “Saheeh” #7509.

[122] “Saheeh” #7510.

[123] Page 229.

[124] #3801, 3802, bab Zikru ibn Abbas.

[125] “Matalibul aliyah” 5/#4105.

[126] “Matalibul aliyah” 5/#4106.

[127] Umm Shuaib al-Wadiyah “Saheeh min fadhail ahlalbait” #152.

[128] Printed by Izz in Turkey in two volumes, 1993.

 

Note: This document was prepared by true lover of complete Ahlebayt; brother Abu Ali Abdullah ibn Abi Effendi(May Allah reward him).

2 thoughts on “Merits of Prophetic Ahlebayt

  1. Pingback: Merits of Prophetic Ahlulbayt « Devil's Deception of Shiism

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