Analysis of narrations quoted in Shi’ite Encyclopedia.

Analysis of narrations quoted in Shi’ite Encyclopedia.

Introduction In The Name of Allah, The Most Beneficent, The Most Merciful.

All praises due to Allah, and may His peace and blessings be upon His last and final Messenger Muhammad.

We have dedicated this article, to collect the narration present in the ‘Shi’ite Encyclopedia’. The online Shia Encyclopedia has great fame among Shias so called internet debaters. They rely on this online encyclopedia assuming it to be a great research. But the fact is this work is full of weak and fabricated narrations. This Takhreej(verification) is a small effort to analyze the authenticity of narrations present in this encyclopedia, but takhreej does not include those narrations which are in any of the two Sahih Books[Bukhari and Muslim].  The readers should note that, in many cases we may not discuss the narrator in detail. That is due to the ruling being so clear regarding that narrator.

Before we begin, we would like to quote some important quotes which shows the importance of scrutinizing the chain of transmission(isnad) :

al-Imam Muhammad ibn Sirin states:“ The science of chain of authority and narration of hadith is deen(religion) itself. You should check whom you are receiving your deen from.” [Related by Muslim in al-Muqaddima to his as-Sahih, vol. 1, p. 14.]

Al-Imam Malik said:“Be God fearing and scrutinize the credibility of the person whom you are receiving this knowledge from.” [al-Khatib al-Baghdadi, al-Kifaya fi ‘Ilm ar-Riwaya, p. 124.]

For more details refer this link: {Click Here}


Hadith – 1
  1. On tracing the source of this report of Abu Huraira which states “Quran and Sunnah,” we found out that it has NOT been recorded in any of the six authentic Sunni collections of the traditions (Sihah Sittah). Not only that, but also al-Bukhari, al-Nisa’i, and al-Dhahabi and many others rated this report (Quran and Sunnah) as weak because of its weak Isnad.


Note: – GF Haddad has presented a good Takhreej on this hadeeth. I’ve benefited from that.

This narration has come through several chains, from atleast four of the companions. However, all of them are weak.
Recorded in “Mu’atta Imam Malik” without any sanad [Imam Malik said: it has reached us that Prophet [SAW] said…]. However, Imam Ibn Abdul Barr narrates it with his sanad in his Sharh of Mu’atta through two companions; Abu Hurairah and ‘Amr bin Awf, and he declare it to be preserve and famous among scholars. [At-Tamheed (24/331)]

This narration has been narrated through Ibn ‘Abbas, ‘Amr bin Awf, Abu Hurairah and Anas bin Malik.

Ibn ‘Abbas: Narrated through Ibn Abbas by Imam Al-Bayhaqi in “Sunan Al-Kubra” (10/114) and in “Dalaa’il An-Nubuwwah” (5/549), Al-Hakim in “Al-Mustadrak” (318), and Abu Bakr Al-Aajuri in “Ash-Sharee’ah” (5/2220). All of them narrate it through the route of Isma’eel bin Abi Uwais from his father from Thawr bin Zaid Ad-Dailee from Ikrimah from Ibn Abbas. This narration describe the speech of the Prophet (SAW) during his farewell pilgrimage.

Abdullah bin Abdullah bin Abi ‘Aamir Abu Uwais Al-Madani, the father of Isma’eel bin Abi Uwais, was close to weakness. Yahya and Ahmed said he was weak in hadith. Another time Yahya bin Mu’een said, there is no problem with him. In another narration, he said: Sadooq, but not Hujjah. Nasai and Ibn Madeeni also considered him weak. Abu Dawud said: Saleh Al-Hadith. Muslim relied on Abu Uwais in his Sahih. [Meezan Al-E’etidal (2/450)]

Isma’eel bin Abi Uwais was disagreed upon. The correct ruling on him is that he was truthful but made mistakes while narrating from his memory. Bukhari and Muslim narrated from him in their Sahih. [Refer to al-Kashif (1/247), Taqreeb (1/96), Meezan (1/222-223) etc]
In the report of Al-Aajurri, the father of Ibn Abi Uwais narrates from Abdullah bin Abi Abdullah Al-Basari also along with Thawr bin Zaid Ad-Dailee.

Al-Albani declared the sanad in Mustadrak Al-Hakim from Ibn ‘Abbas to be hasan [“At-Tawassul” (pg.16)], and declared the hadith to be Sahih in “Sahih Al-Jami’” (3232). Al-Hakim said, “The command to stick with Sunnah is Ghareeb (odd) in this speech (farewell speech).”
However, the meaning of the hadith is true and Qur’an itself testifies for its meaning.

Amr bin ‘Awf: Narrated by Ibn Abdul Barr in “At-Tamheed” (24/331) and in “Jami’ Bayan Al-‘Ilm” (1/755, 2/979) through the way of Katheer bin Abdullah from his father from his grand-father…
Katheer bin Abdullah was weak. Taqreeb (2/39)

Abu Hurairah: – Through Abu Hurayrah by al-Bazzaar in his Musnad (8993), Al-Hakim in “Al-Mustadrak” (1/172), Imam Al-Bayhaqi (10/144, Daaru Fikr), Ibn Abdul Barr in “At-Tamheed” (24/331) and in “Jami’ Bayan al-‘Ilm” (hadith. 1866, Daar Ibn al-Jawzi), through the route Salih bin Musa At-Talhi from Abdul Aziz bin Rufai’ from Abu Saleh from Abu Hurairah.
Regarding Saleh bin Musa, Ibn Hajar said: He was matrook.

Anas bin Malik: Abu Ash-Shaykh Al-Asbahani narrates as a hadith of Anas bin Malik in his “Tabaqat al-Muhadditheen” (4/67).
In this, Yazeed bin Abaan Ar-Raqqashi narrates from Anas. Yazeed was weak in hadith, as said by Ibn Mu’een, Ahmed, Ibn Sa’d, Daarqutni etc. [Tahdheeb (11/270)]

This has also been narrated through ‘Urwah and Musa bin ‘Uqbah in Mursal form.

‘Urwah bin Zubair: This was reported by Al-Bayhaqi in “Ad-Dala’il” (5/447-448) from Urwah bin Zubair from Prophet (SAW) as a Mursal tradition. The isnad contains Ibn Lahee’ah who was weak in hadeeth.

Musa bin ‘Uqbah: Al-Bayhaqi reports it also as a Mursal report of Musa bin ‘Uqbah (d.141 AH) in the same book (5/448).


Hadith – 2
  1. The messenger of Allah (PBUH&HF) said: “I am leaving for you two precious and weighty Symbols that if you adhere to BOTH of them you shall not go astray after me. They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt. The Merciful has informed me that These two shall not separate from each other till they come to me by the Pool (of Paradise).”


Takhreej of this hadeeth could be read here:{Click here} ; Also those readers interested in a more detailed study over this hadeeth may refer this link. {Click Here}.


Hadith – 3
  1. Narrated Umm Salama:
    The Messenger of Allah said: “Ali is with Quran, and Quran is with Ali. They shall not separate from each other till they both return to me by the Pool (of Paradise).”
    Sunni references:[* al-Mustadrak, by al-Hakim, v3, p124 on the authority of Umm Salama * al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 191,194 * al-Awsat, by al-Tabarani; also in al-Saghir * Tarikh al-Khulafaa, by Jalaluddin al-Suyuti, p173]


Related by Imam Al-Hakim in his “Al-Mustadrak” (4628) and declared its sanad to be authentic, likewise Tabarani relates it in “Al-Awsat” (8880) and in ‘’As-Sagheer” (720), through Abu Sa’eed at-Taimi from [Abu] Thabit mawla Abu Dharr who narrates it from Ummul Mu’mineen Umm Salamah [ra].

Al-Haithami said, “Narrated by Tabarani in Al-Awsat and As-Sagheer. And among its narrators is Saleh bin Abil Aswad, and he is weak.” [Majma’ Az-Zawaa’id (9/35), Daarul Fikr Beirut]

Allamah Muqbil bin Haadi Al-Wadi’ee states in his notes on “Al-Mustadarak”, commenting on the statement of Al-Hakim that the sanad is Saheeh and Abu Sa’eed Al-Tamimee is Al-‘Uqaisaa, and is Thiqah (trustworthy). He states: And in ‘Tarteeb Tarikh ibn Mu’een’ (vol.2, page 707) [Ibn Mu’een was asked], “Did Abu Sa’eed Al-Uqaisa heard from Ali? He said, ‘yes’. And he did not state any Jarh or Ta’deel regarding him (At-Tamimee). So from where Al-Hakim got that he was Thiqah Ma’moon. And I did not find any biography of Abu Thaabit.” [Mustadrak with notes by Allama Muqbil, 3/135 Daarul Haramain]

Regarding Abu Sa’eed at-Tameemi al-Uqaisa, Imam Dhahabi records in al-Meezan (2/30): Nasai said, “He was not strong”. Daarqutni said, “Matrook al-Hadeeth”. As-Sa’di said, “He wasn’t trustworthy”.

Hafiz Ibn Hajar further added in Lisan al-Meezan (2/433): Nasai said, in the tradition of Ibn ‘Adi, “He was not trustworthy”. Bukhari said, “(Scholars) speak against him”. Ibn Mu’een said, “He was nothing. He was worse than Rasheed al-Hijri, Habbah al-‘Arni and Asbagh bin Nabatah”. Abu Hatim said, “He was Layyin (soft), and he is more beloved to me than Asbagh bin Nabatah”. Ibn Hibban included him in Thiqaat and al-Hakim said he was Thiqah Ma’moon”.

So there remain two problems with this tradition of al-Hakim:
1. Al-Uqaisa, Abu Sa’eed was weak according to majority, viz. Ibn Mu’een, Nasai, As-Sa’di, Abu Hatim, ad-Daarqutni. They were opposed by Ibn Hibban and al-Haakim.

2. [Abu] Thabit was Majhool al-‘Ayn. No one narrates from him except Uqaisa, and there is no criticism or praised mentioned regarding him.
WAllahu A’alam


Hadith – 4
“Behold! My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it was SAVED, and whoever turned away from it was PERISHED.”
Sunni references:
[1. al-Mustadrak, by al-Hakim, v2, p343, v3, pp 150-151 on the authority of Abu Dhar. al-Hakim said this tradition is authentic (Sahih).2. Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p786 3. Tafsir al-Kabir, by Fakhr al-Razi, under the commentary of verse 42:23, Part 27, p167, 4. al-Bazzar, on the authority of Ibn Abbas and Ibn Zubair with the wording “drowned” instead of “perished”. 5. al-Sawa’iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p234 under Verse 8:33. Also in section 2, p282. He said this Hadith has been transmitted via numerous authorities. 6. Tarikh al-Khulafaa and Jami’ al-Saghir, by al-Suyuti, 7. al-Kabir, by al-Tabarani, v3, pp 37,38, 8. al-Saghir, by al-Tabarani, v2, p22, 9. Hilyatul Awliyaa, by Abu Nu’aym, v4, p306, 10. al-Kuna wal Asmaa, by al-Dulabi, v1, p76, 11. Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, pp 30,370,12. Is’af al-Raghibeen, by al-Saban]


Takhreej of this hadeeth could be read here:{Click here}

In conclusion, we say, all the isnad of this hadith is based on rejected, unknown or weak narrators, some isnad have single common narrator who was very weak or rejected. Hence we conclude, what was concluded that this hadith, with all its Isnad, is very weak hadith. WAllahu A’lam


Hadith – 5
  1. The Prophet (PBUH&HF) said about Ahlul-Bayt:
    “Do not be ahead of them for you will perish, do not turn away from them for you will perish, and do not try to teach them since they know more than you do!”
    Sunni references:
    [1. al-Durr al-Manthoor, by al-Suyuti, v2, p60, 2. al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p230, quoted from al-Tabarani, also in section 2, p342, 3. Usdul Ghabah, by Ibn al-Athir, v3, p137, 4. Yanabi’ al-Mawaddah, by al-Qundoozi al-Hanafi, p41, and P335, 5. Kanz al-Ummal, by al-Muttaqi al-Hindi, v1, p168, 6. Majma’ al-Zawa’id, by al-Haythami, v9, p163, 7. Aqabat al-Anwar, v1, p184, 8. A’alam al-Wara, pp 132-133, 9. Tadhkirat al-Khawas al-Ummah, Sibt Ibn al-Jawzi al-Hanafi, pp 28-33,10. al-Sirah al-Halabiyyah, by Noor al-Din al-Halabi, v3, p273]


This has been discussed briefly under Hadith Thaqalain. Recorded by Tabarani in “Al-Kabeer” [(3/66) & (5/166)], through Abdullah bin Bukair Al-Ghanawi from Hakeem bin Jubair from Abu Tufail from Zaid bin Arqam (ra).

Hafiz Al-Haythami, after mentioning this narration, said:
“Narrated by Tabrani, and in its first and second sanad exists Hakeem bin Jubair, who is weak.” [Majma’ Az-Zawa’id (9/259), Daarul Fikr Beirut]

Al-Albani declared the hadith to be ‘weak’. [Silsilah Ad-dha’eefah (4914)]
Regarding the narrator ‘Hakeem ibn Jubair’, Imam Ahmed said, “He was weak, Munkarul Hadith”. Daar Qutni said, “He was Matrook”. Nasai said, “He was not strong (in hadith)”. [See “Meezan Al-E’itedal” (1/583)]
Wallahu A’alam


Hadith – 6
The Messenger of Allah (PBUH&HF) said: “My Ahlul-Bayt are like the Gate of Repentance of the Children of Israel; whoever entered therein was forgiven.”
* Majma’ al-Zawa’id, by al-Haythami, v9, p168
* al-Awsat, by al-Tabarani, Tradition #18
* Arba’in, by al-Nabahani, p216
* al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, pp 230,234
* Another fairly similar tradition was recorded by al-Darqunti as well as Ibn Hajar in his al-Sawa’iq al-Muhriqah, Ch. 9, section 2, p193 where the Prophet (PBUH&HF) said: “Ali is the Gate of Repentance, whoever entered therein was a believer and whoever went out was an unbeliever.”


This tradition comes through Abu Sa’eed and Abu Dharr Al-Ghifari.
At-Tabarani relates it in “Al-Kabeer” (3/45), “Al-Awsat” (4/9) and in “As-Sagheer” (1/240) through Husain bin Ahmed bin Mansur Sajjadah Al-Baghdadi from Abdullah bin Daahir from Abdullah bin Abdul Quddus from A’amash from Abu Ishaq from Hanash bin Al-Mu’tamir from Abu Dharr.
This is fabricated. Both Abdullah bin Daahir and Abdullah bin Abdul Quddus were unreliable. There is disconnection between Abu Ishaq and Hanash. See the Takhreej of Hadith no.-4 [Hadeeth Safeenah].

Note: In the aticle on Hadith Safinah we said that we could not find any information regarding Husain bin Ahmad bin Mansur Sajjadah, and now we found it, wa lillahil hamd. Khateeb said, “There is no problem with him”. Dhahabi said, “Truthful (Sadooq)”. [Irshad al-Qasi wa ad-Daani (1/278-279)]

From Abu Sa’eed Al-Khudri, as recorded by Tabarani in “Al-Awsat” (6/85) & in “Al-Sagheer” (2/84), through Muhammad bin `Abdul `Aziz bin Rabi’ah Al-Kilabi from his father from Abdur-Rahman bin Hammad Al-Maqri’, from Abu Salamah As-Sa’igh from `Atiyya from Abu Sa’eed.

This contains Atiyyah al-Awfi and he was weak. The three narrators below him were unidentified. Refer to Takhreej on Hadith Safeenah [Hadith no.4].


Hadith – 7
“O folk! I am soon going to depart from here, and although I have already told you, I repeat once more that I am leaving with you two things, namely, the Book of Allah and my descendants, that is, my Ahlul-Bayt.” Then he lifted Ali by the hand and said: “Behold! This Ali is with the Quran and the Quran is with him. These two shall never separate from each other until they come to me at the Pool of Kawthar.”Sunni reference: al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2


Weren’t able to find its source and Al-Haytami recorded it without indicating to its source. And a report without a chain is rejected.


Hadith – 8
The Messenger of Allah said:“Whosoever wishes to live and die like me and enter that heaven (after death), which my lord has promised me, namely, the ever lasting heaven should acknowledge Ali (AS) as his patron after me, and after him he should acknowledge the sons of Ali, because they are the people who will never leave you outside the door of guidance nor will they let you enter the door of misguidance.”Sunni references:
* Kanz al-Ummal, by al-Muttaqi al-Hindi, v6, p155, Tradition #2578
* Also abridged Kanz al-Ummal on the margin of Musnad of Ahmad Ibn Hanbal v5, p32


Sheikh Ali Al-Muttaqi recorded it in “Kanz Al-‘Ummal” (11/612) attributing it to Al-Bawardi, Ibn Shaheen and Ibn Mandah, and said that Ziyad bin Mutrif, in this sanad, was unreliable (waah).

Hafiz Ibn Hajar states: Mutayyan, al-Bawardi, Ibn Jareer and Ibn Shaheen related it through the route of Abu Ishaq from him (Ziyad bin Mutrif). Ibn Mandah said that it is not authentic. I (Ibn Hajar) say: It contains Yahya bin Ya’la al-Muharibi and he was unreliable (Waah). [Al-Isabah (2/587)]
Al-Albani said: His (Ibn Hajar’s) saying “al-Muharibi” was an unintentional mistake. Rather he was “al-Aslami” [As it is mention in the Isnad of al-Mustadrak… ]. [Adh-Dha’eefa (892)]

The report of Ziyad bin Mutrif was also narrated by At-Tabrani, al-Hakim and Abu Nu’aim but it does not contain any mention of progeny or sons of Ali (ra). Hence At-Tabrani narrated it in “Al-Kabeer” (5/194), al-Hakim in “al-Mustadrak” (4642) and Abu Nu’aim in Al-Hilyah (4/349-350) through the way of Yahya bin Ya’la Al-Aslami from ‘Ammar bin Zareeq from Abu Ishaq from Ziyad bin Mutrif from Zaid bin Arqam, and sometimes he would not mention Zaid bin Arqam…alhadith. Abu Nu’aim said, “This report is ghareeb from reports of Abu Ishaq. Yahya is alone in narrating it from ‘Ammar”.

Al-Haythami [Al-Majma’ (9/108)] said, “At-Tabarani narrated it and in it Yahya bin Ya’la al-Aslami was weak”. Ibn Hajar also said that he was weak, in his At-Taqreeb (2/319). Also, see the detail of criticism on him in Tahdheeb (11/266).
As for Ziyad bin Mutrif then it is not established that he was a Sahabi. This is the only report which made some scholars to include him among Sahaba but this narration is unreliable, as stated by Ibn Hajar and Ibn Mandah. Dhahabi also said that his companionship is not proven, as quoted by al-Albani from him. See, Adh-Dha’eefa (892).

The first part of it is also related by Ibn ‘Asakir in Tarikh Damishq (42/242) through the ruote of Muhammad bin Abdullah ash-Shaibani going back to Jabir al-Ju’fi from Abu Tufail ‘Aamir bin Waathilah (sahabi) from Abu Dharr.
It contains Abul Mufaddhal Muhammad bin Abdullah al-Shaibani, and scholars declared him liar. Khateeb Baghdadi said: He used to narrate unique traditions and questions from Shuyukh, so people wrote from him based on the selection of Daarqutni. Then his lie was exposed and people tore his traditions apart and rejected his narration. He used to fabricate traditions for Rafidhah. [Tarikh Baghdad (5/466)]
Hamza as-Sahmi, al-Azhari and Dhahabi also declared him to be a liar. [Tarikh al-Islam (8/624), al-Meezan (3/607-608)]

Other similar traditions
“Whosoever wishes to to live like me and die like me, and that he like to hold the stick made of Yaqoot which Allah created with His own hand and said “be”, so it was, then he should befriend Ali after me”.

This has been related by Abu Nu’aim (1/86, 4/174) through the route of Muhammad bin Zakariyyah al-Ghalabi from: narrated to us Bishr bin Mihran: Narrated to us Shareek from A’amash from Zaid bin Wahb from Hudhaifa.
Abu Nu’aim said: Bishr alone narrates it from Shareek.
Shareek bin Abdullah al-Qadhi was weak due to his bad memory.
Regarding Bishr bin ‘Abdullah, Ibn Abi Hatim said, “my father abandoned his narrations”. Ibn Hibban listed him among trustworthy narrators. [al-Meezan (1/325)]

Muhammad bin Zakariyyah al-Ghulabi al-Basari was accused of lying. Ibn Hibban listed him among Thiqaat but added, “his hadith should be written for backup when narrate from reliable narrators”. This is obviously rejected. Daarqutni said, “He used to fabricate hadith”. Al-Haakim said in his Tareekh, after relating a hadith through al-Ghalabi, “Its narrators are trustworthy except for al-Ghalabi, and he was the problem (Aafah) of this tradition”. Dhahabi also accused him of lying. [Lisan al-Meezan (5/168)]

Ibn al-Jawzi included this narration in Mawdhu’aat and affirmed by as-Suyuti in “al-Laali”. Shaykh Naasir al-Albani declared it fabricated.
See: Silsila ad-Da’eefa (893).

Ibn ‘Asakir (42/242) related another route through Bishr bin Mihran. The problem with the narrators above Bishr is same as previous. Below Bishr, it contains Husain bin Isma’eel al-Mahdi. Hafiz al-Dhahabi enlisted him in his massive Tarikh al-Islam (6/739) and said that al-Khaleeli mentioned him in “Masheekhah Abil Hasan al-Qattaan”, and Ibrahim ar-Rammadi and Hudbah heard from him. But he did not mention any criticism or praise regarding him. Another narrator Ahmad bin Yusuf bin Khallaad was trustworthy from the Shuyukh of Daarqutni and Abu Nu’aim. [Tarikh al-Islam (8/134)] We could not find any information regarding Muhammad bin Umar bin Suleiman. Wallahu A’lam

“Whoever wishes to live like me and die like me and enter the paradise which my Lord has prepared should befriend ‘Ali after me, and befriend his relatives, and follow the Imams after me, for they are my progeny. They are created through my soil [the soil through which I am created]. They have been given intellect and knowledge. Woe to those, from my Ummah, who deny their virtues. Those are the one who disconnect my relationship with them. May Allah not make my intercession available for them.”

It was related by Abu Nu’aim (1/86) through the way of Muhammad Ja’far bin Abdur-Raheem: Narrated to us Ahmad bin Muhammad bin Zaid bin Saleem: Narrated to us Abdur-Rahman bin ‘Imran bin Abi Lailah: Narrated to Ya’qoob bin Musa fro Ibn Abi Rawwad from Isma’eel bin Umayyah from ‘Ikramah from Ibn ‘Abbas.
Shaykh al-Albani said: The Isnad of this narration is muzlam (in darkness). Each narrator below Ibn Abi Rawwaad is unknown. [Ad-Da’eefah (894)]
Ibn ‘Asakir said, “This hadeeth is Munkar, and in its chain are more than one unknown narrators”. [Tarikh Damishq (42/241)]


Hadith – 9
The Messenger of Allah said: “Regard the Ahlul-Bayt among you as the head to the body or the eyes to the face, for the face is only guided by the eyes.”
Sunni references:
* Is’af al-Raghibeen, by al-Saban
* Al-Sharaf al-Mua’abbad, by Shaikh Yusuf al-Nabahani, p31, by more than one authority


It was related by at-Tabarani in “Al-Kabeer” (3/46) through the route of Ziyad bin al-Mandhir from Abdur-Rahman bin Mas’ud al-‘Abdi from ‘Aleem from Salman in mawqoof form.

Hafiz al-Haythami said, “In it exists Ziyad bin al-Mandhir, and he was Matrook”. [Majma’ az-Zawa’id (9/172)]
Al-Albani declared this hadith to be fabricated in “Ad-Da’eefah” (4915).

Note: – The compiler of Shia encyclopedia took it from Is’aaf ar-Raghibeen, and after checking it we found that as-Sabaan attributed that wording to a version of Hadeeth as-Safeenah through Abu Dharr al-Ghifari. [See, Is’aaf ar-Raghibeen (pg.120) with Noor as-Sabaah]
we could not find its Isnad anywhere, WAllah A’alam. For the versions of hadith Safeenah through Abu Dharr, see the Takhreej under hadith no.4.


Hadith – 10
The Messenger of Allah said: “My Ahlul-Bayt are the protected place of refuge about the dispute in religion.” (Mustadrak Hakim)


Reported by Hakim in “Al-Mustadrak” (4715), who declared it ‘sahih’, with the wording:
“Stars are source of protection from destruction for the people of earth, and my Ahlul Bayt are protection from the Ikhtilaf (disagreement). Hence if a tribe from Arab will disobey him, they’ll be included into the force of Iblees.”
Imam Dhahabi comments: “Rather this is fabricated, Ibn Arkoon was declared weak, and likewise Khulaid bin Da’laj was declared weak by Ahmed and others.”

Hence there are two problems in the isnad of this report,
1. Ishaq bin Sa’eed bin Arkoon: Daar Qutni said, Munkirul Hadith. Abu Hatim said: He was not trustworthy. [Al-Meezan (1/192)]
2. Khulaid bin Da’laj: Ahmed and Yahya declared him weak. Nasai said, “He was not trustworthy”. Ibn Hibban said, “He has excessive mistake”. Daar Qutni listed him amongst weak and rejected narrators in his book “Adh-Dhu’afa wal Matrookeen”. [Al-Meezan 1/664]

There are shawahid for this hadith from the narration reported through Ali and Salama bin Al-Akwa’ with somewhat similar wordings.

This was related by Al-Qatee’ee in his additions on “Fadha’il As-Sahaba” (1145) of Imam Ahmed through the way of ‘Abdul Malik bin Harun bin ‘Antarah from his father from his grand-father from ‘Ali that the Messenger of Allah (sallallahu ‘alaihi wa sallam) said:
“Stars are the cause for refuge of people of heaven, so when stars are gone the inhabitants of heaven shall cease to exist. Similarly, my Ahlul Bayt are cause for the refuge of the people of earth, so when my Ahlul Bayt are gone the people of earth shall cease to exist.”
This was also related by Abdur-Rahman bin Uthman at-Tameemi in “Musnad ‘Ali”, as quoted by al-Albani.
Abdul Malik bin Harun bin ‘Antirah was abandoned, accused of fabricating hadeeth. Ibn Mu’een said, ‘kadhdhab’. Abu Hatim said, ‘matrook, Dhaahibul Hadith’. As-Sa’adi said, “He was liar Dajjaal”. Ahmed and Daarqutni said, “He was weak”. [Meezan (2/666)]

Somewhat similar wording has also been related by Abu ‘Abdullah al-Hakim in “al-Mustadrak” (5926): Narrated to us Abul Qaasim Abdur-Rahman bin al-Hasan Qadhi at Hamdhan: Narrated to us Muhammad bin Mugheerah al-Yashkuri: Narrated to us Qaasim bin Hakam al-‘Urani: Narrated to us ‘Abdullah bin ‘Amr bin Murrah: Narrated to me Muhammad bin Sooqah from Muhammad bin al-Munkadir from his father from the Prophet (Sallallahu ‘alaihi wa sallam).
Abul Qaasim Abdur-Rahman bin Hasan, the Shaykh of Haakim, was unreliable. Qaasim bin Abi Saleh accused him of lying. Saleh bin Ahmad al-Hamdhani said, “He was weak”. Daarqutni said that he has seen takhleet (mix up between narrations) in his book. [Tarikh al-Islam (8/46), Lisan al-Meezan (3/411)]
There are some dispute regardin Qasim bin Hakam and Abdullah bin ‘Amr as well. See, Ad-Da’eefa (10/235)
This has been reported through chains but that doesn’t have the part in praise of Ahlul Bayt. See, Ad-Da’eefa (10/235-237) for detail.

Likewise, this was also related by Abdur-Rahman bin Uthman at-Tameemi in “Musnad ‘Ali”, as quoted by al-Albani, through the route of Ma’moon (‘Abbasi caliph) from ar-Rasheed: Narrated to me al-Mahdi from al-Mansoor: narrated to me my father from my grand-father, he said: I heard Ibn ‘Abbas saying, “Ali bin Abi Talib said……alhadith”.
Shaykh Albani said: This Isnad severaly weak, having continuous link of Abbasid caliphs from al-Mansoor. Their condition in hadith is not known. Ad-Da’eefa (4699)

This has been reported briefly as a hadith of Salamah bin Akwa’. Hence, Tabarani relates it in “al-Kabeer” (7/22) and Ibn ‘Asakir in Tarikh (40/20) through Musa bin ‘Ubaidah from Iyas bin Salamah bin Akwa’ from his father from the Prophet (sallallahu ‘alaihi wa sallam) that he said, “Stars are made to be a cause for the safety (Amaan) for the people of heaven, and my Ahlul bayt are the cause for safety of my Ummah”.
Al-Haythami after recording it states, “Musa bin ‘Ubaidah was abandoned.” [Majma’ az-Zawaid (9/174)]


Hadith – 11
The Messenger of Allah said: “Acknowledgment of Aale-Muhammad (the family of Muhammad) means salvation from the fire, and love for them is a passport for crossing the bridge of the Siraat, and obedience to them is a protection from divine wrath.”
Sunni references:
* Kitab al-Shafa, by Qadhi ‘Ayadh, published in 1328 AH, v2, p40
* Yanabi al-Mawaddah, al-Qundoozi al-Hanafi, section 65, p370


Suleiman Al-Qunduzi (pg.370) qouted it from “Nawadirul Usul” of Hakeem Tirmidhi, through the route of Ubayd bin Khalid: Narrated to us Muhammad bin Uthman Al-Basari: Narrated to us Muhammad bin Fudhail [sic] from Muhammad bin Sa’d bin Abi Teeba from Miqdad bin Al-Aswad….alhadith.
Note: – Qadhi ‘Iyadh mentioned it without Isnad.

Al-Albani declared it Fabricated, and said: “It was reported by Al-Kalabadhi in “Miftah Al-Ma’ani” (2/147), through the route of Muhammad bin Fadhl from Muhammad bin Sa’d Abi Teebah from Miqdad bin Aswad marfoo’.
I (Albani) say: This is fabricated and its problem is Muhammad bin Fadhl – he was Ibn Atiyya Al-Kalbi – and he was Matrook. Al-Falas and others declared him a liar. Ahmad said, “His narrations were like narrations of liars”. And that is why Ibn Hajar in “Taqreeb” said, “They declared him liar”.
And the Shaykh of Muhammad bin Fudhail is Muhammad bin Sa’d Abu Teebah whom we do not know, and Ad-Dawlabi did not mention him in “Al-Kuna”! [Silsilah Ad-Da’eefa (4917)]


Hadith – 12
Originally Posted by Shia Enc.The Messenger of Allah addressed us at Juhfa saying: “Do I not have authority over you more than yourselves?” They all said, “Yes of course.” Then he said: “I shall hold you answerable for two things, namely, the Book of Allah and my descendants.”Sunni reference:

* Ihyaa al-Mayyit, by al-Hafidh Jalaluddin al-Suyuti
* Arba’in al-‘Arbain, by Allamah al-Nabahani


Al-Haythami in his “Majma’ Az-Zawa’id” (5/195) said that it was reported by Tabrani and in it’s Isnad were those narrators whom he could not identify.

We could not find it in Tabarani’s Ma’aajim.WAllahu A’alam
It was also recorded by Abu Nu’aym in “Al-Hilyah” (9/64-65) through the way of Ibrahim bin Al-Yasa’ Al-Maliki who said, narrated to us Ja’far bin Muhammad from his father from his grandfather from Ali. Ali Al-Muttaqi also attributed it to Al-Hilyah and said that it contained Ibrahim bin Al-Yasa’ who was very weak (WAAH).


Hadith – 13
In the tradition of al-Hakim the wording the last question and answer is as follows:Umm Salama said: “O Prophet of Allah! Am I not one of the members of your family?” The Holy Prophet replied: “You have a good future but only these are the members of my family. O Lord! The members of my family are more deserving.”Sunni reference: al-Mustadrak, by al-Hakim, v2, p416


Recorded by Al-Hakim in “Al-Mustadrak” (3558) and declared it authentic on the condition of Bukhari. Dhahabi said: On the condition of Muslim. The more appropriate translation would be, “You are my Ahl and these are my Ahlul Bayt”. This tradition differentiates between Ahl and Ahlul Bayt. No other tradition supports this statement. WAllah A’alam

While it was narrated by Al-Bayhaqi in “Al-I’eteqad” (pg. 327) and in “As-Sunan Al-Kubra” (2/150) through the same Isnad as of Al-Hakim with the wording: I (Umm Salama) asked, “O Messenger of Allah! Am I not from Ahlul Bayt?” He replied, Why not, Insha Allah.
Abu Abdullah Al-Hakim said, “The sanad of this hadith is Sahih and all of its narrators are trustworthy”.
Both these Isnad contain Abdur-Rahman bin Abdullah bin Deenar and he was not that strong. Ibn Mu’een said, “There is some weakness in his hadeeth according to me”. Abu Hatim said, “There is some weakness (Layin) in him. His narrations should be written without taking it as hujjah”. Bukhari relied on him in his Sahih. Ibn ‘Adi said, “Some of his traditions are Munkar, no one support him in that”. Ibn Hajar summarized, “He was truthful but used to make mistakes”. [Taqreeb (1/577), Tahdheeb (6/187)]


Hadeeth – 14
Originally Posted by Shia Enc.Also the wording reported by al-Suyuti and Ibn al-Athir is as follows:
Umm Salama said to the Holy Prophet: “Am I also one of them?” He replied: “No. You have your own special position and your future is good.”
Sunni reference:
* Usdul Ghabah, by Ibn al-Athir, v2, p289
* Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, p198


I have never seen any such versión of this incident. Hopefully, this is another deceptiion of the author. Wallahu A’alam
A narration near to it could be found in Tafseer Tabari (20/266), Sunan Tirmidhi (3205, 3787) Usudul Ghabah (1/490) as a hadith of Umar bin Abi Salamah. This was also quoted by As-Suyuti but this does not contain the reply “No” in it, rather it has the wording “you are at your position (makan), and you are on al-Khayr (good)”. This narration contain Muhammad bin Suleiman al-Asbahani who nárrate it from yahya bin ‘Ubaid al-Makki from ‘Ataa from Umar bin Abu Salamah. Al-Asbahani had weakness in him. [Tahdheeb (9/178-179)]. Imam Tirmidhi mentioned its weakness by saying, “This hadeeth is Ghareeb from the narrations of ‘Ataa from ‘Umar bin Abi Salamah”.


Hadeeth – 15
Also al-Tabari quotes Umm Salama saying:I said, “O Prophet of Allah! Am I not also one of your Ahlul-Bayt?” I swear by the Almighty that the Holy Prophet did NOT grant me any distinction and said: “You have a good future.”Sunni reference: Tafsir al-Tabari, v22, p7 under the commentary of verse 33:33


Reported by Tabari (20/267) through Abdullah bin Abdul Quddus from Al-A’amash from Hakeem bin Sa’d from Um Salamah…alhadith.
Abdullah bin Abdul Quddus was untrustworth and a Rafidhi, hence not to be taken as proof. Ibn Mu’een said, “He is nothing, and he was an evil Rafidhi”. Nasai said, “He was not reliable”. Daarqutni said, “He was weak”. [Meezan (2/457)]

Ibn Humaid, Shaykh of at-Tabari, was unreliable aswell. Bukhari said, “Feehi nazar”. Ya’qoob al-Fasawi said, “He has munkar traditions in excess”. Nasai said, “He was not reliable”. Other scholars declared him liar. [Meezan (3/530)]
Another thing which testifies to the weakness of this tradition is that it says that Prophet (pbuh) commanded Umm Salamah (ra) to not allow anyone, but she couldn’t stop Fatimah (ra) when she came; similarly she could not stop Hasan (ra) and Husain (ra) from their grandfather. This is obviously not true in the light of other established traditions according to which Prophet (saw) himself called Ali, Fatimah and their two sons. WAllahu A’alam


Hadeeth -16
Ja’far Ibn Abi Talib narrated:When the Messenger of Allah noticed that a blessing from Allah was to descent, he told Safiyya (one of his wives): “Call for me! Call for me!” Safiyya said: “Call who, O the Messenger of Allah?” He said: “Call for me my Ahlul-Bayt who are Ali, Fatimah, al-Hasan, and al-Husain.” Thus we sent for them and they came to him. Then the Prophet (PBUH&HF) spread his cloak over them, and raised his hand (toward sky) saying: “O Allah! These are my family (Aalee), so bless Muhammad and the family (Aal) of Muhammad.” And Allah, to whom belong Might and Majesty, revealed: “Verily Allah intends to keep off from you every kind of uncleanness O’ People of the House (Ahlul-Bayt), and purify you a thorough purification (Quran, the last sentence of Verse 33:33)”.Sunni references:
* al-Mustadrak by al-Hakim, Chapter of “Understanding (the virtues) of Companions, v3, p148. The author then wrote: “This tradition is authentic (Sahih) based on the criteria of the two Shaikhs (al-Bukhari and Muslim).”
* Talkhis of al-Mustadrak, by al-Dhahabi, v3, p148
* Usdul Ghabah, by Ibn al-Athir, v3, p33


Reported by Al-Hakim (4709) through the way of Abdur-Rahman bin Abu Bakr Al-Mulaiki from Isma’eel bin Abdullah bin Ja’far from his father, i.e., Abdullah bin Ja’far bin Abu Talib [and not Ja’far (r.a.) himself, as the shia author thinks, because Ja’far died during the lifetime of Prophet (s)] from Umm Salamah (ra)…alhadith.

Al-Mulaiki in the isnad is extremely weak; rather some have declared him abandoned. [Meezan (5/550), Talkhees al-Mustadrak (h.4709)]
The text of this hadith also testifies that it is not authentic. It says that the incident happened while Safiyyah was with the Prophet (saw), while the authentic traditions state that Umm Salamah was with prophet (pbuh) in her house.


Hadeeth – 17
Anas Ibn Malik narrated:The Messenger of Allah (PBUH&HF), from the time the revelation of “Verily Allah intends to… (the last part of Verse 33:33)” and for six (6) months thereafter, stood by the door of the House of Fatimah and said: “Time for Prayer Ahlul-Bayt; No doubt! Allah wished to remove all abomination from you and make you pure and spotless.”Sunni references:
* Sahih al-Tirmidhi, v12, p85 * Musnad Ahmad Ibn Hanbal, v3, p258 * Mustadrak, by al-Hakim, v3, p158 who wrote this tradition is authentic as per the criteria of Muslim and Bukhari * Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, pp 197,199 * Tafsir Ibn Jarir al-Tabari, v22, pp 5,6 (saying seven month) * Tafsir Ibn Kathir, v3, p483 * Musnad, by al-Tiyalasi, v8, p274 * Usdul Ghabah, by Ibn al-Athir, v5, p146


It was reported by Ahmad (13728, 14040), Ibn Abi Shaiba (32272), at-Tirmidhi (3206), Ibn Jareer in his Tafsir (20/263), al-Hakim in “al-Mustadrak” (4748) and others through the way of Hammad bin Salamah from Ali bin Zaid from Anas bin Malik.
Ali bin Zaid bin Jud’aan was weak. But in the chain of al-Hakim, Hammaad narrates from Humaid as well alongwith Ali bin Zaid. This was most probably a mistake from Husain bin Fadhl, the narrator from Hammad in this case. He was opposed by Ahmad bin Hanbal, Abd bin Humaid and many other thiqah narrators. [Shu’ab al-Arna’ut, Musnad Ahmad (14040)]

Also narrated through Abu Barzah, as mentioned by Al-Haythami in “Al-Majma'” (9/169) who attributed it to At-Tabrani. He further states, ” Umar bin Shabeeb Al-Musli exists in it, and he was weak”.

Hadeeth – 18
Abu al-Hamra narrated:”The Messenger of God continued eight (8) months in Medina, coming to the door of Ali at every morning prayer, putting his two hands on the two sides of the door and exclaiming : “Assalat! Assalat! (prayer! prayer!) Certainly God ward off all uncleanness from you, O Members of the House of Muhammad, and to make you pure and spotless.”Sunni references:
* Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, pp 198-199
* Tafsir Ibn Jarir al-Tabari, v22, p6
* Tafsir Ibn Kathir, v3, p483
* Dhakha’ir al-Uqba, by Muhibbuddin al-Tabari, p24 on the authority of Anas Ibn Malik
* Isti’ab, by Ibn Abd al-Barr, v5, p637
* Usdul Ghabah, by Ibn al-Athir, v5, p146
* Majma’ al-Zawa’id, by al-Haythami, v9, pp 121,168
* Mushkil al-Athar, by al-Tahawi, p338


It was reported by At-Tabari (20/264), Abu Ja’far At-Tahawi in “Sharh Al-Mushkil” (775) and At-Tabarani in “Al-Kabeer” (3/56) through the way of Abu Dawud Al-A’ama from Abul Hamraa. The tradition in “Mushkil al-Aathaar says “nine months”, while others say “seven months”. We don’t know where it says eight months as quoted by the author. However, it is present in a relation through Abu Sa’eed al-Khudri.
It contains Abu Dawud al-A’ama [Nufai’ bin Harith]. After recording this tradition Ibn Katheer said, “Nufai’ bin Haarith was Kadhhaab”. Hafiz al-Dhahabi said in al-Meezan (4/272) in the entry of Nufai’: Yahya bin Mu’een said, “He was nothing”. Nasai said, “He is abandoned”. Ad-Daarqutni and others said, “He was abandoned”. Abu Zar’ah said, “He was nothing”.


Hadeeth – 19
Also Ibn Abbas (RA) narrated:”We have witnessed the Messenger of God for nine (9) months coming to the door of Ali, son of Abu Talib, at the time of each prayer and saying: ‘Assalamu Alaykum Wa Rahmatullah Ahlul-Bayt (Peace and Mercy of God be upon you, O Members of the House). Certainly God wants only to keep away all the evil from you, Members of the House, and purify you with a thorough purification.’ He did this seven times a day.”
Sunni reference: al-Durr al-Manthoor, by al-Hafidh al-Suyuti, v5, p198


As-Suyuti attributed it to tafsir of Ibn Mardawayh which is unavailable now.  Hence this is cannot be relied upon. WAllahu A’alam


Hadeeth – 20
In Majma’ al-Zawa’id and exegesis of Suyuti it has been quoted from Abu Said Khudri with a variation in words that:For forty days the Holy Prophet approached the house of Fatimah Zahra every morning and used to say: ‘Peace be upon you O people of the House! The time for the prayers has come’. And thereafter he used to recite this verse: O people of the Prophet’s House…. And then said: ‘I am in a state of war with him who fights with you and am in a state of peace with him who is at peace with you’.Sunni references:
* Tafsir al-Durr al-Manthoor, by al-Hafidh al-Suyuti, v5, p199
* Majma’ al-Zawa’id, by al-Haythami, v9, pp 121,168


It was narrated by at-Tabarani in “Al-Awsat” (8/111) through the way of Abdullah bin Muslim Al-Mula’I from Abul Jihaf from Atiyya Al-Awfi from Abu Sa’eed Al-Khudri.
Atiyyah al-‘Awfi was weak, while Ibraheem bin Habib and Abdullah bin Muslim were unidentified.
It has another route which mentions “eight months” instead of “fourty days”. Hence, it has been related by Khateeb in “al-Muttafiq wa al-Muftariq” (2/1158) and Ibn ‘Asaakir (42/136) through the route of Ishaq bin Ibrahim: Narrated to us al-Kirmani bin ‘Amr: Narrated to us Salim bin Abdullah Abu Hammaad: Narrated to us ‘Atiyyah al-‘Awfi from Abu Sa’eed.
This route, again, contains ‘Atiyyah and he was weak. Salim bin ‘Abdullah Abu Hammaad was not known. Khateeb Baghdadi said in “al-Muttafiq wa al-Muftariq”, “He narrates from ‘Atiyyah. Al-Kirmani bin ‘Amr, the brother of Mu’awiyah bin ‘Amr al-Azdi, narrates from him”. Hafiz Mughaltay also listed him in “Ikmal Tahdheeb al-Kamaal” (5/192) but did not provide any further information.
As for al-Kirmani bin ‘Amr, then We could not find any information regarding him except that he was the brother of Mu’awiyah bin ‘Amr al-Azdi.


Hadeeth – 21
al-Hakim (in al-Mustadrak) in connection with the attainments of Imam al-Hasan, and al-Haythami (in connection with the excellence of the Holy Family) have narrated that Imam al-Hasan (AS) addressed the people after the martyrdom of his father Imam Ali Ibn Abi Talib (AS) and said during his speech:O People! Whoever knows me, knows me and whoever doesn’t know me should know that I am al-Hasan Ibn Ali; I am the son of the Holy Prophet and of his executor (Wasi). I am the son him who invited people to Allah and warned them of the torture of His Hell-fire. I am the son of the luminous Lamp. I belong to the family upon whom Gabriel used to descend and from there ascend to heavens. I belong to the family from whom Allah has ward off all filth and made them pure.Sunni references:

* al-Mustadrak, by al-Hakim, v3, p172
* Majma’ al-Zawa’id, by al-Haythami, v9, p172


Reported by Abu Abdullah Al-Hakim (4802), he said narrated to us Abu Muhammad Hasan bin Muhammad bin Yahya (known as) Ibn Akhi Tahir Al-‘Aqeeqi Al-Husaini, he said narrated to us Isma’eel bin Muhammad bin Ishaq bin Ja’far bin Muhammad bin ‘Ali bin Husain, narrated to me my uncle Ali bin Ja’far bin Muhammad, narrated to me Husain bin Zaid, from Umar bin Ali from his father Ali bin Husain that Hasan gave a congregational speech the time when Ali was martyred. Hence he praised Allah and glorified him, and then he said, “In this night, a person has been taken away from you. One whom no earlier people preceded nor does the later people could find him. The Messenger of Allah, sallallahu ‘alaihi wa sallam, used to give him the flag and he would fight with Jibreel on his right and Mikaeel on his left. And, therefore, he would not come back without winning the battle. He did not left behind any Gold or silver, except seven hundred Dirham of his income, through which he wanted to buy a servant for his family…alhadith.

With regards to the narrator Abu Muhammad Al-Aqeeqi, known as Ibn akhi Tahir, Imam Dhahabi said, “He narrated the hadith from Ad-Dabari from Abdur-Razzaq with an unblamish isnad that Ali was the best of human being, and from Ad-Dabari from Abdur-Razzaq from Ma’mar from Muhammad from Abdullah bin Saamit in a marfoo’ form that ‘Ali and his progeny would seal (the chain of) inheritors (ar. Awsiya) till the day of Judgement. These two (reports) are evidence for his lie and his Rafdh”. Ibn Hajar affirmed Adh-Dhahabi’s words. [Al-Meezan (1/521), Lisan al-Meezan (2/252)]

Also, Ali bin Husain (Zain Al-‘Aabideen) couldn’t have heard it directly as this speech, as per the text of this report, was given just after the martyrdom of Ali bin Abi Talib in the year 40AH, and Zain al-‘Aabideen was about two years old at that time.
Scholar who declared this narration to be unreliable includes Al-Dhahabi in his Talkhees of Al-Mastadrak (no.4802) and Al-Albani in “As-Saheeha” (2496).

A similar tradition has been recorded by At-Tabrani in “Al-Awsat” (2/336) through Salam bin Abi Umrah from Ma’roof bin Kharboodh from Abu at-Tufail that he heard Hasan bin Ali during a congregational speech…alhadith.
With regards to Salaam bin Abi ‘Umrah, Imam Yahya bin Mu’een said that his narrations were not of any value. Ibn Hibban said, “It is not permitted to take him as evidence”, while Al-Azdi said that he was Waahi al-Hadeeth (worse in hadith). [At-Tahdheeb (4/251)]

This same incident has been reported in other narrations with brief wording without having the speech quoted by the author of Shia encyclopedia.
It was reported by Ahmed (1719) through the route of Shareek from Abu Ishaq from Hubairah bin Maryam. Recorded by Ibn Abi Shaiba (32110), Ahmad (1720) through Isra’eel from Abu Ishaq from ‘Amr bin Hubshiyy.
Recorded by Ibn Abi Shaiba (32094) through Shareek from Abu Ishaq from ‘Aasim bin Dhamrah.
Reported by Ahmad in “al-Fadhail” (1026) through Shareek from ‘Aasim bin Dhamrah from Abi Razeen.
Hubairah, ‘Amr, ‘Aasim and Abu Razeen relate this through Hasan bin Ali (ra).


Hadeeth – 22
It has been narrated in Majma’ al-Zawa’id and Tafsir Ibn Kathir that:After his father’s martyrdom when (Imam) al-Hasan attained the Caliphate, one day while he was performing his prayers, a man attacked him and thrust a sword in his thigh. He remained confined to bed for some months. Thereafter, he recovered and delivered a sermon and said: “O People of Iraq! Fear Allah. We are your Amirs (leaders) and your guests and belong to the family about whom Almighty Allah has said: ‘O People of the Prophet’s House..’ Imam al-Hasan dwelt on this subject so much that all those present in the Mosque began to cry.”Sunni references:

* Majma’ al-Zawa’id, by al-Haythami, v9, p172
* Tafsir Ibn Kathir, v3, p486
* This tradition has also been quoted by al-Tabarani and others


Recorded by Ibn Abi Hatim, as quoted by Ibn Katheer in his Tafsir (6/370, al-‘Ilmiyya ed.), and At-Tabrani in “al-Mu’jam al-Kabeer” (3/93) through Husain bin Abdur-Rahman from Abu Jameela from Hasan bin Ali.
Al-Haythami said in “al-Majma'” (9/172) that all of its narrators were trustworthy.
This was also related by Ibn ‘Asakir in Tarikh Damishq (13/270) through the way of Yazid bin Harun: Narrated to us al-‘Awwaam bin Hawshab from Hilal bin Yasaaf that he heard Hasan bin Ali while he was on pulpit…alhadith
All of its narrators are reliable. Imam Dhahabi cited both these routes in “Siyar” (3/269-270).


Hadeeth – 23
In Mushkil al-Athar, al-Tahawi has quoted Umrah al-Hamdaniyyah as saying:I went to Umm Salama and greeted her. She inquired: “Who are you?” I replied: “I am Umrah Hamdaniyyah.” Umrah says, “I said O mother of the Faithful! Say something about the man who has been killed among us today. One group of the people like him and another group is inimical towards him,” (He meant Imam Ali Ibn Abi Talib). Umm Salama said, “Do you like him or are you hostile to him?” I replied, “I neither like him nor I am hostile to him.” [Here the narrative is defective and thereafter it is like this:] Umm Salama began to tell about the revelation of the verse of Tat’hir and said in this behalf: “Allah revealed the verse: O People of the Prophet’s House… There was none in the room at that time, except Gabriel, the Holy Prophet, Ali, Fatimah, al-Hasan and al-Husain. I said: ‘O Prophet of Allah! Am I too one of the people of the House?’ He replied: ‘Allah will reward you and recompense you.’ I wished that he might have said ‘Yes’ and would have valued such a reply much more than anything else in the world.'”Sunni reference: Mushkil al-Athar, by al-Tahawi, v1, p336


Recorded by Abu Ja’far at-Tahawi in “Sharh Mushkil al-Aathar” (2/244) through Ibn Lahee’ah from Abu Sakhr from Abu Mu’awiyah al-Bajaliyy from ‘Amrah al-Hamdaniyyah. Ibn Lahee’ah was weak as discussed under hadith Safeenah.
As for ‘Amrah al-Hamdaniyyah, she is ‘Amrah bint Af’iyy. Shu’aib al-Arna’ut said that no one narrates from her except Abu Mu’awiyah al-Bajaliyy (‘Ammaar ad-Duhni). She is listed in “Ath-Thiqaat” (5/288) of Ibn Hibban as ‘Amrah bint Ash-Shafi’. [Al-Arnaut, Mushkil al-Aathar (2/239)]


Hadeeth – 24
Ahmad in Musnad; Tabari in his exegesis and al-Tahawi in Mushkil al-Athar have quoted Shahr Ibn Haushab, to have said:When the news of the martyrdom of al-Husain reached Medina I heard Umm Salama, wife of the Holy Prophet, saying: “They have killed al-Husain. I myself observed that the Holy Prophet spread his Khaibari cloak on them and said: ‘O Allah! These are the members of my family! Ward off any uncleanness from them and keep them clean and pure!'”Sunni references:

* Musnad, by Ahmad Ibn Hanbal, v6, p298
* Tafsir al-Kabir, by Ibn Jarir al-Tabari, v22, p6
* Mushkil al-Athar, by al-Tahawi, v1, p335


Related by Ahmad (26550), At-Tahawi in “Sharh al-Mushkil” (2/242) and at-Tabari (20/265) through the route of Abdul Hameed bin Bahram from Shahr bin Hawshab. Shahr bin Hawshab is disputed upon, but the actuall content is almost established through other narrations. At the end of this narration Umm Salamah asked the Prophet (SAW) whether she is among his household or not. The Messenger of Allah (SAW) replied in affirmation and commanded her to enter into the cloak.
This tradition was also related by Imam Tabarani in “al-Kabeer” (3/54) as the narration of same Ibn Bahran, but conversation at the end is different. And Allah knows best.


Hadeeth – 25
Ahmad, al-Nisa’i, Muhibbuddin, and al-Haythami have reported (the wording being of Ahmad’s Musnad):’Amr Ibn Maimoon said: “I was with Ibn Abbas when nine persons came to him and said: ‘Ibn Abbas! Either come out with us or provide us privacy.’ He said: ‘I shall go out with you.’ In those days the eyes of Ibn Abbas were all right and he could see. They had mutual conversation and I am not aware as to what they talked about. After some time Ibn Abbas returned to us. He was then shaking off his dress saying: ‘Fie be upon them! They are talking about the man who enjoys ten excellences.’ [Later in the narration Ibn Abbas details the virtues of the Imam till he says:] ‘The Holy Prophet spread his cloak upon Ali, al-Hasan and al-Husain and said: O People of the Prophet’s House! Allah intends to keep you pure from all sorts of uncleanness and blemish and to purify you with a thorough purification.'”Sunni references:

* Musnad, by Ahmad Ibn Hanbal, v1, p331 (First edition)
* al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v2, p269
* Majma’ al-Zawa’id, by al-Haythami, v9, p119


This tradition as a whole is Munkar, although some of its content is established in other traditions. This tradition was related by Ahmad bin Hanbal (no.3061), Nasai in “al-Khasais” (24), al-Haakim in “al-Mustadrak” (4652) and others through the route of Abu Bulj: Narrated to us ‘Amr bin Maymoon.

The most balance view regarding Abu Bulj, as stated by Shaikh Shu’aib al-Arna’oot, was that of Ibn Hibban as mentioned in “al-Majruheen” (3/113). He said, “He (Abu Bulj) has narrated from Muhammad bin Hatib and ‘Amr bin Maimoon. Shu’bah and Hushaim have narrated from him. He was from those who used to commit mistakes.” Ibn Hibban continues, “So I believe that he is not to be taken as Hujjah in those traditions in which he was alone in narrating.”

The content of this hadith is Munkar and someone like Abu Bulj is not expected to have heard this huge content from ‘Amr with exception to other students of ‘Amr.

In brief, this narration in this form is Munkar but the part quoted here in the Shia Encyclopedia, which is the hadith of Kisa, is established through other traditions.


Hadeeth – 26
Also al-Tabari, Ibn Kathir, al-Hakim, and al-Tahawi have quoted from Sa’d Ibn Abi Waqqas that:
At the time of the revelation of the verse, the Holy Prophet called Ali along with his two sons and Fatimah and accommodated them under his own cloak and said: ‘O Lord! These are the members of my family’.Sunni references:
* Tafsir al-Kabir, by Ibn Jarir al-Tabari, v22, p7
* Tafsir Ibn Kathir, v3, p485
* al-Mustadrak, by al-Hakim, v3, p147
* Mushkil al-Athar, by al-Tahawi, v1, p336; v2, p33
* History of al-Tabari, Arabic version, v5, p31

This is basically the same narration present in Sahih Muslim and other books through Sa’d bin Abi Waqqaas.


Hadeeth – 27
It narrated on that:
Abu Sa’id al-Khudri: I heard the Messenger of Allah saying: “This verse has been revealed about five individuals: Myself, Ali, al-Hasan, al-Husain, and Fatimah.”Sunni references:
* Tafsir Ibn Jarir al-Tabari, v22, p5, under the verse 33:33
* Dhakha’ir al-Uqba, Muhibbuddin al-Tabari, p24
* al-Sawa’iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p221
* Majma’ al-Zawa’id, by al-Haythami


This has been recorded by Ibn Jareer at-Tabari in his Tafseer (20/263) through A’amash from ‘Atiyyah al-‘Awfi from Abu Sa’eed that the Messenger of Allah, sallallahu ‘alaihi wa sallam, said…alhadith.

Abul Qasim at-Tabrani relates it in “Mu’ajam al-Awsat” (3/380), “Al-Kabeer” (3/56) and “As-Sagheer” (1/231) through Abul Jihaf, and Ibn Abi Hatim, as quoted by Ibn Katheer (6/369), through Harun bin Sa’d al-‘Ijliyy. Both Abul Jihaf and al-‘Ijliyy narrate it from ‘Atiyya al-‘Awfi from Abu Sa’eed al-Khudri as a mawqoof tradition.

On the other hand at-Tabari relates it in his tafseer (20/265) and At-Tabarani in al-Kabeer (3/52,56), through Fudhail bin Marzooq from ‘Atiyya al-‘Awfi from Abu Sa’eed from Umm Salamah (ra) in mawqoof form.

It was also related by Abu Ja’far at-Tahawi in “Mushkil al-Aathar” (763), Bukhari in “At-Tareekh al-Kabeer” in summarized form, and Ibn ‘Asakir in Tarikh Damishq (14/143) through the route of Jareer from A’amash from Ja’far bin Abdur Rahman al-Bajaliyy from Hukaim bin Sa’d from Umm Salamah as her statement.

Al-Bukhari and Ibn Abi Hatim listed Ja’far bin Abdur Rahman al-Bajaliyy in “At-Tareekh al-Kabeer” (2/196) and “Al-Jarh wa at-Ta’deel” (2/483) respectively, but they did not mention any praise or criticism related to him. Abu Hatim said that he was the Shaykh of A’amash. Ibn Hibbas listed him in “Ath-Thiqaat” (6/134), as expected from his odd methodology in these cases. And Allah knows best.
This was also related with more detail, with significant differences in the wording, by Ibn Jareer At-Tabari (20/267) through Abdullah bin Abdul Quddus from A’amash from Hukaim directly, as discussed under hadeeth no.15.


Hadeeth – 28
al-Tabari while commenting on the verse 33:33, Ahmad Ibn Hanbal, al- Hakim who considers the tradition to be authentic according to the criteria of Muslim and al-Bukhari, also Bayhaqi, al-Tahawi, and Haythami quote Abu Ammar as having said (the wording is of al-Tabari):I was sitting with Wathilah Ibn Asqa’ when a discussion took place about Ali and the people abused him. When those present rose to leave he said to me: ‘Keep sitting so that I may talk with you about the man whom they have been abusing. I was with the Holy Prophet when Ali, Fatimah, al-Hasan and al-Husain approached him and the Holy Prophet spread his cloak on them and said: “O Allah! These are the members of my family. Ward off every uncleanness from them and keep them clean and pure.”Sunni references:
* Tafsir al-Kabir, by Ibn Jarir al-Tabari, v22, p6
* al-Mustadrak, by al-Hakim, v2, p416; v3, p417
* Musnad, by Ahmad Ibn Hanbal, v6, p107
* Majma’ al-Zawa’id, by al-Haythami, v9, p167
* Mushkil al-Athar, by al-Tahawi, v1, p346
* Sunan, al-Bayhaqi, v2, p152


It was related by Ibn Jareer (20/264) through Abdus-Salam bin Harb from Kulthoom al-Muharibi from Abu ‘Ammar Shaddaad bin Abdullah from Wathilah. Kulthoom bin Ziyad al-Muharibi was weakened by Nasai, while Ibn Hibban listed him among reliable narrators. [Lisan (4/489)]
This has been narrated, without mention of abuse, by Ibn Abi Shaibah (32103), Ahmad (16988), Ibn Hibban in his “Saheeh” (6976), Ibn Jareer (20/264), Tahawi in Sharh al-Mushkil (773) and others through Awza’i from Abu ‘Ammar Shaddad from Wathilah. This was authenticated by Shu’aib Arna’ut in his analysis of Musnad.


Hadeeth – 29
Also Ibn al-Athir quoted Shaddad Ibn Abdullah saying:I heard from Wathilah Ibn Asqa’ that when the head of (Imam) al-Husain was brought, one of the Syrians abused (Imam) al-Husain and his father, Wathilah stood up and said: “I swear by Allah that ever since I heard the Holy Prophet say about them: ‘O People of the Prophet’s House! Allah intends to keep you pure from uncleanness and blemish and to purify you with a thorough purification,’ I have always loved Ali, Fatimah, al-Hasan and al-Husain (Peace be upon them).'”Sunni reference: Usdul Ghabah, by Ibn al-Athir, v2, p20


This was recorded by al-Jazari in Usd al-Ghabah (1/498) where he said, “and Awza’i related it from Shaddad bin Abdullah (Abu ‘Ammar)…” He did not mention full chain for this.

This was related by Abu Bakr al-Qatee’i in his additions to “Fadha’il as-Sahaba” (1150) and Abu Ahmad al-Haakim in “al-Asaami wa al-Kuna” (2/63) through a very weak chain. This contain Ahmad bin Muhammad bin Umar al-Yamami who was abandoned. Suleiman bin Abi Suleiman was very weak. [Wasiyullah ‘Abbas, Fadhail as-Sahabah (fn.2/672-673)]

This hadith is established without mention of the head of Husain, as discussed under previous hadith.


Hadeeth – 30
While commenting on the verse 33:33, al-Tabari, Ibn Kathir and al-Suyuti have stated in their exegesis:
Ali Ibn Husain said to a Syrian: “Have you read this verse in Surah al-Ahzab, O people of the House! Allah intends to keep you pure from blemish and to purify you with a thorough purification (Quran 33:33)?”
The Syrian said: “Does this verse pertain to you?” The Imam replied: “Yes, it pertains to us.”Sunni references:
* Tafsir al-Kabir, by Ibn Jarir al-Tabari, v22, p7
* Tafsir Ibn Kathir, v3, p486
* Tafsir al-Durr al-Manthoor, by al-Hafidh al-Suyuti, v5, p199


Recorded by At-Tabari (20/266) through Sabaah bin Yahya from As-Suddi from Abu al-Daylam from Ali bin al-Husain.
Sabaah bin Yahya was unreliable. Imam Bukhari said, “feehi nazar”. Imam Dhahabi said, “He was abandoned and even accused”. [Lisan (3/180)]

Shaikh Ahmad Shakir said, “This Isnad is Haalik as you can see”. [Tafsir Tabari fn.(13/554)]


Hadeeth -31
On the day of consultation, Ali argued with the committee members saying: “I adjure you in the name of Allah, is there anyone amongst you closer in relationship to the Messenger of Allah than me? Is there any other man whom the Prophet made him ‘his (own) soul’ (Nafs), and that he made his children ‘his (own) children’, and his women ‘his (own) women’?” They replied: “No, by God!”Sunni reference:
* al-Darqunti, as per:
* al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239


Recorded by Ibn ‘Asakir (42/431) through the way of Abul Hasan Ad-Daarqutni, narrated to us Ahmad bin Muhammad bin Sa’eed, narrated to us Yahya bin Zakariyya bin Shaiban, narrated to us Y’aqub bin Ma’bad, narrated to me al-Muthanna Abu ‘Abdullah from Sufyan Ath-Thawri from Abu Ishaq As-Sabee’i from ‘Aasim bin Dhamrah and Hubairah, and from al-‘Alaa bin Saleh from Minhal bin ‘Amr from Abbad bin Abdullah al-Asadi, and from ‘Amr [‘Aamir] bin Wathila. All of them narrate it from Ali.
Al-Albani said in “Ad-Da’eefah” (4949), “The atrocity of this narration is probably due to al-Muthanna, for I could not find any biography of him”.

Related by Al-Uqaili in “Adh-Dhu’afa” (1/556), and through him Ibn Asakir (42/433), Al-‘Uqaili said, Muhammad bin Ahmad al-Waramini narrated to us, he said Yahya bin Mughirah ar-Razi narrated to us, he said Zaafir [bin Suleiman] reported to us from a person from Harith bin Muhammad from Abu Tufail ‘Aamir bin Wathilah al-Kinani.
Al-‘Uqaili said, “This is how Muhammad bin Ahmad narrated it to us, from Yahya bin Mughirah from Zaafir from a person from Harith bin Muhammad from Abu Tufayl. In this, two narrators are unknown, first who was not named by Zaafir, and second Harith bin Muhammad”.

It was also related, in brief, by Ibn Abd al-Barr in “al-Istai’aab” (3/1098) through the way of Ziyad bin al-Mundhir from Sa’eed bin Muhammad al-Azdi from Abu Tufail.
Albaani said, “This is fabricated, and its problem is Ziyad bin Mundhir. Hafiz said: “He was a Rafidhi and Ibn Mu’een declared a liar”. And we could not find anyone who has mentioned Sa’eed bin Muhammad al-Azdi. We doubt he could be Muhammad bin Sa’eed al-Asadi – also referred to as al-Azdi – and he is the one who was executed due to his heresy. This is because it is said that they had changed his name in hundred different forms, so this could be one of those distorted forms.” [Silsila ad-Da’eefa (10/654-655)]

With regard to hadith as a whole, Ibn ‘Asakir (42/436) said, “There is no reality of this hadeeth from Ali. And in its text is that which prove that this is fabricated. That is his (Ali’s) saying that (who else besides him) prayed towards both the Qibla, while all of the members of Shura had prayed towards both the Qibla…..”
Dhahabi said, “This report is Munkar.” He also said, “So this is not authentic, and someone like Ameer al-Mu’mineen is not expected to have uttered it.” [Meezan (1/441-442)] Ibn Hajar said, “And there is no reality of this from Ali.” [Lisan (2/156)] Al-Albani also declared this narration to be fabricated. And Allah knows best.

Hadeeth – 32
It is also narrated that:
The Prophet (PBUH&HF) said: “Verily, Allah, to whom belong Might and Majesty, has placed the progeny of each prophet into his backbone (Sulb), and He, Exalted, has placed my progeny into the backbone of Ali Ibn Abi Talib.”Sunni references:
* al-Tabarani
* Abul-Khair al-Haakimi, on the authority of al-Abbas
* al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239
* al-Kunooz al-Mataalib


It was recorded by Tabarani in “al-Kabeer” (3/43) through Yahya bin al-‘Ala Ar-Razi from J’afar bin Muhammad from his father from Jabir bin Abdullah.
Al-Haythami said in “Majma’ Az-Zawa’id”(9/172), “Narrated by at-Tabrani and in it exists Yahya bin al-‘Ala who was Matrook”. Also refer to al-Meezan (4/397-398) by Dhahabi.

Recorded by Khateeb Baghdadi (1/316-317) through the way of Abdullah bin Abdur-Rahman bin Muhammad Al-Hasib, my father narrated to me, Khuzaima bin Khazim narrated to me, he said Ameer ul-Mu’mineen Al-Mansur narrated to me, he said my father Muhammad bin Ali narrated to me, he said my father Ali bin Abdullah narrated to me, he said my father Abdullah bin Abbas narrated to me…alhadith, with the story not present in Tabarani’s narration.
With regards to Abdur-Rahman bin Muhammad al-Hasib, adh-Dhahabi said, “It is not known who was he, and his narration [the one mentioned above from al-Khateeb] is a lie”. Ibn Hajar agreed with him. [Al-Meezan (2/586), Lisan al-Meezan (3/429)]
Ibn Al-Jawzi said, “Narrators above al-Mirzban [al-Mirzbani] until al-Mansur are between unknown and untrustworthy”. [al-‘Ilal al-Mutanahiyah (1/210)]

Al-Albani declared this hadith with this wording to be fabricated in “Adh-Dha’eefa” (no.801). Ibn al-Jawzi said this is not proven from the Messenger of Allah, sallallahu ‘alaihi wa sallam.
See also Takhreej of hadith no.35.


Hadeeth – 33
The Messenger of Allah (PBUH&HF) said: “Me and Ali are from one tree, and the rest of people are from different trees.”
Sunni references:
* al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 9, section 2, p190
* Tarikh al-Khulafaa, by Jalaluddin al-Suyuti, p171
* al-Awsat, by al-Tabarani, from Jabir Ibn Abdillah al-Ansari


Recorded by Al-Hakim (no.2949) and Ibn Asakir (42/64) through Harun bin Hatim he said, Abdur-Rahman bin Abi Hammad informed us, narrated to us Ishaq bin Yunus from Abdullah bin Muhammad bin Aqeel from Jabir.
Haakim declared this chain authentic. Dhahabi contradicted him by saying, “No, by Allah. Harun was Haalik.” Regarding him, Nasai said “he was not reliable”, and Abu Hatim and Abu Zar’ah abandoned his hadith.

Related by Abul Qasim At-Tabrani in “al-Awsat” (4/263-264) through Amr bin Abdul Ghaffar, narrated to us Muhammad bin Ali As-Sulami from Abdullah bin Muhammad bin ‘Aqeel from Jabir bin Abdullah…alhadith.
Al-Fuqaimi, ‘Amr bin Abdul Ghaffar, was matrook al-Hadeeth and a Rafidhi.

Recorded by Ibn Adi in “al-Kamil” (5/178) and through his ruote Ibn Asakir in “Tarikh Damishq” (42/64, 42/66) through the route of Uthman bin Abdullah ash-Shami that Ibn Lahee’ah informed him, from Abuz-Zubair from Jabir in marfoo’ form with the wording “O Ali! You and I are from a tree, whose root is me, while you are its branch, and Hasan & Husain are its (small) twigs…”. Uthman bin Abdullah ash-Shami al-Umavi was attributed to lying and fabricating hadith. His narrations are rejected with the agreement of scholars. [Refer to al-Meezan (3/41-42), Lisan al-Meezan (4/143-146)]

Reported by Ibn Asakir (41/335, 42/66 etc.) through Talut bin ‘Abbad, narrated to us Fadhalah bin Jubair narrated to us Abu Umamah al-Bahiliyy…alhadith. Ibn Asakir said tha this hadith is Munkar and that he had found a treatise (Juz’) of Talut bin Abbad and this hadith doesn’t exist there.
Husain bin Idrees at-Tusturi was Majhool al-Haal, as there has not been reported any Jarh or Ta’deel regarding him (Irshad al-Qaasi wa ad-Daani (1/280)). With regards to Fadhalah bin Jubair, Ibn Adi said “his narrations are not preserved.” Ibn Hibban said, he narrates from Abu Umamah that which is not from his (Abu Umamah’s) hadeeth, (therefore) it is not permitted to take him as Hujjah”. Abu Hatim az-Razi weakened him. [Al-Meezan (3/347-348), Al-Majruheen (2/204)]

Related by Al-Uqaili in “Adh-Dhu’afa” (2/212) through the way of Ali bin Hashim from Sabbah bin Yahya from Harith bin Haseerah from Jumai’ bin ‘Affan from Abdullah bin Umar.
Regarding Sabbah bin Yahya, al-Bukhari said “feehi nazr”. Al-Dhahabi said, matrook and even accused. [Al-Meezan (2/306), At-Tarikh al-Kabeer (4/314-315) by Bukhari]. Besides that, Ali bin Hashim, Sabbah and Harith bin Haseerah were all from shi’a.

It was also recorded by Ibn Asakir (42/65) through Abu Harun al-‘Abdi from Abu Sa’eed.
Abu Harun al-‘Abdi was a shi’i matrook and was also accused of lying. Refer to Takhreej of Hadith as-Safeenah, under “other Isnad of the hadith from Abu Dharr”. [See, Hadith no.5]

Similar, but somewhat contradictory to these, is the narration recorded by Khateeb in “Tarikh Baghdad” (6/58) and through him Ibn Asakir (42/64) through the way of Muhammad bin Khalf al-Marwazi, narrated to us Musa bin Ibrahim al-Marwazi, narrated to us Musa bin J’afar bin Muhammad (al-Kazim) from his father from his grandfather in disconnected way that the Messenger of Allah, sallallahu ‘alaihi wa sallam, said, “Me, Harun bin Imran, Yahya bin Zakariyyah and Ali bin Abi Talib were all created from the same soil”.
Muhammad bin Khalf al-Marwazi and Musa bin Ibrahim al-Marwazi were both abandoned and accused of lying. [Refer to al-Meezan (3/538) and (4/199)]. Ibn al-Jawzi declared this to be fabricated in “al-Mawdhu’at”, similarly As-Suyuti declared it to be fabricated due to Muhammad bin Khalf, in “Al-La’ali al-Masnu’ah”, likewise Ash-Shawkani in “Al-Fawa’id al-Majmu’ah” (pg.342).

Opposite to it is the narration related through Ibn Mas’ud, Ibn Abbas and Abu Hurairah which has the wording “I and Abu Bakr and Umar were created from the same soil”. This narration is Batil. Refer to “Silsila Ahadeeth adh-Dha’eefa” (11/389-391, under hadith no,5240).


Hadeeth – 34
In another Sunni commentary of Quran, it is narrated on the authority of Abdullah Ibn Umar that:The Messenger of Allah (PBUH&HF) said: “Had there been any soul on the whole earth better than Ali, Fatimah, al-Hasan and al-Husain, Allah would have commanded me to take them along with me to Mubahala. But as they were superior in dignity and respect to all human be beings, Allah confined His choice on them only for participation in Mubahala.”Sunni reference: Tafsir al-Baidhawi, under the commentary of Verse 3:61


We couldn’t found this under the given reference; neither do Al-Munawi mention any such hadith in his book “Al-Fath As-Samawi” which is book regarding the Takhreej of narrations present in the Tafseer of Al-Baydhawi.


Hadeeth – 35
It is narrated that:
The Messenger of Allah said: “Any relation will end on the day of Judgment except my relation. And the root (identification) of every one is his father, except the progeny of Fatimah, since I am their father and their root (identification).”Sunni references:
* Ibn al-Jawzi, al-Bayhaqi, and al-Darqunti, al-Dhahabi on the authorities of Umar Ibn al-Khattab, Ibn Abbas, Ibn Zubair, and Ibn Umar.
* al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239
* Similar tradition has been narrated by Abu Ya’la, al-Tabarani on the authority of Fatimah (AS) and Ibn Umar


This was reported by Abu Bakr Al-Qatee’i in his additions to “Fadha’il As-Sahaba” (no. 1070) and Abu Nu’aim in “Ma’rifah As-Sahabah” (1/56) through the way Muhammad bin Yunus al-Kudaimi from Shareek from Shabeeb bin Gharqada from Mustazill bin Husain in which there is mention of Umar’s marriage proposal towards Ali for his daughter Umm Kulthoom, may Allah be well pleased with them.
Mustazill was a Taba’i as stated by Ibn Hajar. Ibn Hibban listed him among Thiqat [Al-Isabah (6/290)]. This isnad is very weak due to reasons as follow:
1. Shareek Al-Qadhi who used to commit excessive mistakes [Taqreeb 1/417].
2. The narrator from Shareek is Bishr bin Mihran and he was abandoned by Abu Hatim, although Ibn Hibban listed him among trustworthy narrators [Lisan Al-Meezan (2/34)].
3. Muhammad bin Yunus al- Kudaimi was abandoned [Meezan (4/74-76)].

This has also been narrated by Tabarani in “Al-Kabeer” (3/44) without having the first part of hadith which states that the relations will end in the Day of Judgment except the relationship of Prophet (SAW). The Isnad is same as above from Bishr, however the Shaykh of At-Tabrani Muhammad bin Zakariyyah Al-Ghalaabi was accused of fabricating Hadith and he was a Rafidhi. [Al-Meezan (3/550)]

With regards to the content of hadith then it has two parts which has been narrated separately with different routes.
1. The first part is that which states that all the relations will end on the day of Judgement except the relation of Prophet (pbuh).
2. And the second one is “And the root (identification) of every one is his father…until end”.

First part
Hence, it has been narrated by Ahmad in Musnad (18907) and through his way Al-Hakim in “Al-Mustadrak” (4747), and through his way Al-Bayhaqi (7/64) but Al-Bayhaqi did not mention the story of Hasan bin Hasan’s marriage proposal for the daughter of Miswar. Imam Ahmad said narrated to us Abu Sa’eed mawla Bani Hashim, narrated to us, Abdullah bin Ja’far, narrated to us Umm Bakr bint Miswar bin Makhrama, from ‘Ubaidullah bin Abi Rafe’ from Miswar that Hasan bin Hasan sent him marriage proposal for his daughter…until he Miswar narrated from the Messenger of Allah, “Indeed every relation will end on the day of judgment except my Nasab, my Sabab and my Sihr”.
Note:– “Nasab” means close retionship like son and daughter. “Sabab” is connection. “Sihr” is relation established though marriage like father-in-law and mother-in-law. [Faidh al-Qadeer by al-Munawi]

Umm Bakr bint Miswar was not known. Only Abdullah bin Ja’far narrates from her. [Al-Meezan (4/611), Lisan Al-Meezan (7/531)]
Abdullah bin Imam Ahmed reported in his addition to Musnad (18930) where he reported this through Muhammad bin ‘Abbad Al-Makki, instead of Ahmed, with the same sanad onwards, but in it Abdullah bin Ja’far narrates from Ja’far (As-Sadiq) as well, along with Umm Bakr. Wallahu A’alam

It was also narrated by At-Tabrani in “Al-Kabeer” (11/243) and Khateeb Al-Baghdadi (10/271) through the way of Musa bin Abdul ‘Aziz from Hakam bin Abaan from ‘Ikrimah from Ibn ‘Abbas. Musa bin Abdul Aziz Al-‘Adani was truthful with some softness, while Hakam bin Abaan was truthful who had some Awhaam (mistakes). [Taqreeb (2/225-226) and (1/230)]

Recorded by Sa’eed bin Mansur in his Sunan, as said by Al-Albani, and Ibn Sa’d in Tabaqat (8/463) through Ja’far bin Muhammad from his father (Al-Baqir) who mention the incident of marriage of Umm Kulthum from Umar. In it Umar reports from the Prophet (saw) the statement under consideration. Its narrators were trustworthy scholars, except that this is disconnected between Al-Baqir and Umar bin Al-Khattab.
Al-Hakim also reports this in his “Al-Mustadrak” (4684), and through his way Al-Bayhaqi in “As-Sunan Al-Kubra” (7/63-64) and in it Al-Baqir reports from Ali bin Al-Husain who mentioned the incident. Al-Hakim declared it authentic, while Dhahabi contradicted by saying that it is disconnected. The disconnection is due to the fact that Ali bin Husain did not find the time of Umar bin Khattaab.

Imam Tabarani reported in “Al-Kabeer” (3/45) through Hasan bin Sahl Al-Hannaat who relates it from Sufyan bin Uyainah from Ja’far bin Muhammad from his father from Jabir as a saying of the Prophet (asws). Al-Albaani said that its narrators were all Thiqaat except this Al-Hannaat, and As-Sam’aani mentioned him in “Al-Ansaab” but did not mention any praise or criticism on him. Later on he (Albaani) found that this narrator was listed in “Ath-Thiqat” of Ibn Hibban where it is mention, “Al-Hasan bin Sahl Al-Khayyat (actually al-Hannaat). He narrates from Abu Usama and people of Kufa. Al-Hadhrami (Muhammad bin Abdullah) narrates from him”. [As-Saheeha (2036), Ath-Thiqat (8/181)]

At-Tabarani reported in “Al-Kabeer” (3/45, no.2634) through the way of Yunus bin Abi Ya’fur from his father from Abdullah bin Umar who heard from Umar bin Al-Khattab who relates it from Prophet (asws). Yunus bin Abi Ya’fur is from the narrators of “Sahih Muslim”, but Yahya bin Mu’een, Ahmed bin Hanbal, Nasai and others declared him to be weak. Ibn Hibban listed him amongst trustworthy narrators but then also mentioned him among weak narrators. Abu Hatim said, Saduq. Daar Qutni said Thiqah, while Al-‘Ijli said there is no problem with him [At-Tahdheeb (11/397)]. Ibn Hajar said, he was truthful (Saduq) who used to make a lot of mistakes. [Taqreeb (2/351)]

At-Tabarani reported in “Al-Kabeer” (3/44) where he said, narrated to us Ja’far bin Muhammad bin Suleiman An-Nawfali Al-Madeeni, narrated to us Ibrahim bin Hamza Az-Zubairi, narrated to us Abdul Aziz bin Muhammad Ad-Darawardi from Zaid bin Aslam from his father. He relates a story related to marriage of Umar bin Al-Khattab with Umm Kulthum. In it Ali bin Taalib relates from Umar who relates it from Prophet (saw). Shaykh Al-Albani said, its narrators are all trustworthy from the narrators of Sahih, with the exception of An-Nawfali, the sheikh of At-Tabrani.

It is mentioned in “Irshad Al-Qasi wa Ad-Daani” (pg.236, 237) by Naif Al-Mansuri that he (An-Nawfali) narrated from Abdul Aziz bin Abdullah Al-Uwaisi and Ibrahim bin Al-Mundhir Al-Hizami. And Abul Qasim At-Tabrani narrated from him. Dhahabi and As-Sakhawi mentioned him but they did not mention anything else besides what has already been mentioned. Abu Nu’aim relates from him in “Al-Mustakhraj”, and Al-‘Iraqi said he was trustworthy. Al-Albani said, he did not find biography of him.

Narrated by Ibn Shaheen in “Al-Afrad” (1/2), as said by Al-Albani (SS. 5/62), through Salama bin Shabeeb who said Husain bin Muhammad bin A’yun informed us, Abdullah bin Zaid bin Aslam informed us, from his father similar to the previous. Al-Albani said, “I do not know who is Husain bin Muhammad bin A’yun”. I say, he could be Hasan bin Muhammad bin A’yun documented in Tahdheeb Al-Kamal (6/306), and he was from the narrator of two Sahih. That is because Salamah bin Shabeeb narrates from Al-Hasan, and there is no mention of Husain anywhere according my knowledge and that of Shaykh Albaani. And it is highly possible that it was a mistake of some scribe. Wallahu A’alam.

Recorded by Hafiz As-Silafi in “Mu’ajam As-Safar”, as said by Al-Albaani, through Ahmed bin Sinan bin Asad bin Hibban Al-Qittaan, narrated to us Yazeed bin Harun he said, Hammad informed us, narrated to me Ibn Abi Rafe’ that Umar bin Al-Khattab said, I heard the Messenger of Allah (S)…alhadith. Al-Albani said, “Its narrators are all trustworthy Huffaaz with the exception of Ibn Abi Rafe’ and his name was Abdur-Rahman. No one narrates from him except Hammad bin Salama. Ibn Mu’een said that he was Saleh. Hafiz said, Maqbool from the fourth category. So he was a Taba’i who did not meet Umar.

Al-Albani said, “It is also narrated by Hasan bin Hasan from his father from Umar similarly. Al-Bayhaqi relates it with weak disconnected isnad”.

It was narrated by Abu Musa al-Madeeni in “Al-Lata’if fi Daqa’iq Al-Ma’arif”, as quoted by Al-Albani, through Ali bin Abi Talib who narrates it from Umar. In its Isnad, ‘Alaa bin ‘Amr Al-Hanafi was a liar, and Nadhr bin Mansoor was weak.
Conclusion: As a whole this report is authentic based on several shawahid it has. This was declared to be Sahih by Shaykh Al-Albani in “As-Saheeha” (2036) and Sahih Jame’ As-Sagheer (4527). Shu’aib Al-Arna’ut also declared Hasan based on Shawahid. Also those who declared this authentic include Abu Abdullah Al-Hakim and Ibn As-Sukan as in “Talkhis as Habeer” (3/304).

Second Part
“The root of everyone in his father, except the progeny of Fatimah since I am their father”
Some of its routes have already been mentioned and the problems of it have been discussed there [See, under hadeeth no.32]. There are some other similar traditions, but none of them are worthy to be used for support.
Hence Abul Qaasim At-Tabrani relates in “Al-Kabeer” (3/44) and Khateeb in “Tareekh Baghdad” (11/285). Likewise Abu Ya’la narrates it in his Musnad, as in Al-Maqsad Al-‘Ula (3/202) by Al-Haythami. All of them narrate it through Jareer from Shaibah bin Na’aamah from Fatimah bint Husain from Sayyidah Fatimah (ra), she heard from her father….alhadith. Shaibah bin Na’amah was declared to be weak by Yahya bin Mu’een and Ibn Hibban said that it is not permitted to take him as Hujjah, although he contradicted himself by mentioning him in Ath-Thiqaat. Ibn Jarood also listed him among weak narrators and Al-Bazzar said he was soft in hadith (layyin al-hadith). See Al-Meezan (2/286), Lisan Al-Meezan (3/159). Besides that Fatimah bint Husain bin Ali did not hear anything from her grandmother Fatimah bint Muhammad (SAW), as in Jami’ At-Tahseel (pg.318) by Al-‘Alaai, hence this report is Mursal as well as weak.
Ibn Al-Jawzi weakened this hadith. Al-Haythami (9/173) said after recording it, “Related by At-Tabrani and Abu Ya’la. Shaibah bin Na’amah exists in it and it is not permitted to take him as evidence.” Ahmed bin Hanbal denied this hadith as in Tareekh Baghdad (11/284).


Hadeeth – 36
Ibn Abbas Narrated that:The Messenger of Allah recited “Verily Allah intends to keep off from you every kind of uncleanness O’ People of the House (Ahlul-Bayt), and purify you a perfect purification”. (Quran, the last sentence of Verse 33:33) and then the Messenger of Allah said: “Thus Me and my Ahlul-Bayt are clear from the sins.”Sahih al-Tirmidhi, as quoted in:
al-Durr al-Manthoor, by Jalaluddin al-Suyuti, v5, pp 605-606,198 under the commentary of Verse 33:33 of Quran
Dala’il al-Nabawiyyah, by al-Bayhaqi
Others such as al-Tabarani, Ibn Mardawayh, Abu Nu’aym, etc.


There is no such hadeeth in Sunan Tirmidhi, and Hafiz Suyuti attributed it to Hakeem Tirmidhi the author of Nawadir al-Usool but somehow it was printed as “al-Hakeem wa at-Tirmidhi”. Wallahu A’alam

It has been relatated by Al-Fasawi in “al-Ma’rifah wa at-Tareekh” (1/498) and through his way Bayhaqi in “Dalaa’il an-Nubuwwah” (1/170-171) through the way of Yahya al-Himmaani from Qais bin Rabee’ from A’amash from ‘Ibayah bin Rib’iyy from Ibn ‘Abbas.
It was also related by Tabarani in “al-Kabeer” (3/56-57) with this same chain,but it does not have the last part of the narration, “Me and my Ahlul-Bayt are clear from the sins.”

Imam Abu Hatim ar-Razi declared this hadith to be falsehood (Baatil). [‘Ilal al-Hadeeth (6/490)]
Ibn Katheer, after recording it, said, “In this hadeeth there is weakness (gharabah) and oddness (nakarah).” [al-Bidayah (3/366)]
‘Abayah bin Rib’iyy was unreliable. [Lisan al-Meezan (3/247)]


Hadeeth – 37
The Messenger of Allah (PBUH&HF) said: “The most excellent of the women of all worlds whom Allah chose over all women are: Asiya the wife of Pharaoh, Mary the daughter of Imran, Khadija the daughter of Khuwaylid, and Fatimah the daughter of Muhammad.”Sahih al-Tirmidhi, v5, p702. al-Mustadrak, by al-Hakim, v3, p157, who said this tradition is authentic based on the criteria of two Shaikhs (al-Bukhari and Muslim). Musnad Ahmad Ibn Hanbal, v3, p135. Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p755, Tradition #1325. Hilyatul Awliyaa, by Abu Nu’aym, v2, p344. Majma’ al-Zawa’id, by al-Haythami, v9, p222 . al-Isti’ab, by Ibn Abd al-Barr, v4, p377. Al-Awsat by al-Tabarani, as well as Ibn Habban, etc.


Recorded by Ahmed bin Hanbal in his “Musnad” (no.12414), Tirmidhi in his “Al-Jami’” (no.3878), Abu Abdullah Al-Hakim in “Al-Mustadrak” (no.4745) through Qatadah from Anas bin Malik, he said that the Messenger of Allah (pbuh) said, “Among the women of the worlds, these must suffice for you: Maryam bint ‘Imran, Khadeejah bint Khuwailid, Fatimah bint Muhammad and Aasiyah the wife of Pharaoh.” — Its narrator are all trustworthy. Tirmidhi said this is Hasan Saheeh, Ibn Hibban included it in his Saheeh. The report in Musnad Ahmed, Fadha’il As-Sahaba, Hilyah Al-Awliya referenced by shia author, exists with this wording.

As for the wording mentioned by the Shia author then it was recorded by Ahmed (no.2668, 29903 Mu’assas Qurtuba), Tahawi in “Sharh Mushkil Al-Aathar” (no.148, Ar-Risala), Al-Hakim in “Al-Mustadrak” (no.3836, 4754, 4852) and said its Isnad is Sahih and Dhahabi agreed, through the route of Dawud b. Abil Furat from ‘Alba b. Ahmar Al-Yashkuri from ‘Ikrimah from Ibn Abbas…alhadith. – Allamah Al-Albani said, “Its narrators are all trustworthy, narrators of Bukhari, except ‘Alba b. Ahmar who was from the narrators of Muslim”.

Also recorded by Tabarani in “Al-Kabeer” (11/415, no.12179) and in “Al-Awsat” (no.1107, T Awadhullah) through the way of Kuraib from Ibn ‘Abbas, he said: The Messenger of Allah (pbuh) said, “Leaders of the women of Paradise, after Maryam bint ‘Imran, are Fatimah bint Muhammad, Khadijah bint Khuwailid and Aasiya the wife of Pharaoh”. And in the the narration of “Al-Awsat”, “…..Fatimah and Khadijah, and then Aasiya the wife of Pharaoh”. – Shaykh Al-Albani said, “Its narrators are trustworthy, and Al-Haythami (9/223) mentioned it with different wording and said, “Narrated by Tabarani, and in it exist Muhammad bin Hasan bin Zubalah who was Matrook”. I [Albani] say the narration of Kuraib is free from him”. [As-Saheehah (no.1508)]

Recorded by Al-Hakim (no.4853), Ahmed in “Fadha’il As-Sahaba” (no.1336,1576) through the way of Saleh b. Kaisan, and in “Fadhail As-Sahaba” he narrates it directly through A’isha with the words “it is said that A’isha said..”, which is disconnected. In the report of “Al-Mustadrak” it has been narrated through same chain going back to Saleh bin Kaisan from Ibn Shihab from ‘Urwah from A’isha, she said to Fatima (ra): Should I not inform you that I heard the Messenger of Allah (pbuh) saying, “Leaders of the women of Paradise are four, (they are) Maryam bint ‘Imran, Fatima bint Rasulullah (SAW), Khadija bint Khuwailid and Aasiya. Isnad of this report is Sahih on the condition of Bukhari and Muslim just as said by Dhahabi and Al-Albani agreed.

Recorded by Bukhari (no.3249, 3604), Muslim (no.2430), Abdur Razzaq in “Musannaf” (7/492, no.14006) etc through the way of Hisham bin ‘Urwah from his father from Abdullah bin Jafar from Ali bin Abi Talib who said: I heard the Messenger of Allah (pbuh) saying, “Best woman of it is Maryam, and the best woman of it is Khadijah the daughter of Khuwailid”. This is the wording present in Tirmidhi (5/702 Albani), referenced by shia author. This, however, doesn’t contain the names Fatimah (ra) and Aasiya (as). But Ibn Hajar mentioned it in “Al-Mutalib Al-‘Aaliyah” (16/167), attributing it to Musnad Al-Harith, as a Mursal narration from Urwah bin Zubair who said, the Messenger of Allah (pbuh) said, “Khadijah (ra) was the best woman of her time, Maryam (as) was the best woman of her time and Fatimah (ra) was the best woman of her time”. This narration is Mursal Sahih from Urwah, as said by Ibn Hajar Al-Asqalani. This mursal tradition explains the marfoo’ (connected) tradition present in the two Sahihs, Tirmidhi etc. Ibn Hajar, at the same place attributed the Marfoo’ tradition to Tirmidhi with the words having the name of Fatimah in place of Khadija. This is, however, a mistake as clear from above detail. WAllahu A’alam


Hadeeth – 38
Ibn Abbas (RA) narrated:The Messenger of Allah (PBUH&HF) said: Four women are the mistress of the worlds: Mary, Asiya (the wife of Pharaoh), Khadija, and Fatimah. And the most excellent one among them in the world is Fatimah.”Sunni references: Ibn Asakir, as quoted in Tafsir al-Durr al-Manthoor


Related by Ibn Asakir (70/107) through the way of Adh-Dhahhak from Ibn ‘Abbas. This is disconnected as Adh-Dhahhaak did not hear from Ibn ‘Abbas.

There are other traditions which contradict this. One of them has already preceded from Ibn ‘Abbas under the previous hadeeth. Also, Ibn Abi Shaibah relates in “al-Musannaf” (32270) through ‘Aishah and Ibn Jareer at-Tabari in his Tafseer (6/398-399) through Fatimah bint Husain bin Ali (ra) through the Prophet (saw) that she was the leader of the women of paradise except Maryam.

Similarly in Tareekh Damishq (70/106) through Muhammad bin Hasan from Abdul ‘Azeez bin Muhammad from Musa bin ‘Uqbah from Kuraib from Ibn ‘Abbas that the Messenger of Allah (pbuh) said, “Leader of the women of Paradise is Maryam bint ‘Imran, then Fatimah then Khadeejah then Aasiyah.” Ibn Hajar said this is not proven. [Fath al-Bari (7/136)]


Hadeeth – 39
Moreover, after the demise of Khadija (RA) when the Prophet (PBUH&HF) married Aisha and others, he explicitly preferred some of them over Aisha and said they are better than Aisha (see Sahih al-Tirmidhi; al-Isti’ab by Ibn Abd al-Barr; and al-Isabah, by Ibn Hajar al-Asqalani, in the biography of Safiyya).


Recorded by Tirmidhi (no.3892) through the way of Hashim bin Sa’eed Al-Kufi who said, narrated to us Kinanah who said narrated to us Safiyyah bint Huyai, she said: Prophet [pbuh] entered in (my room), and something has reached me from the sayings of Hafsa and Aisha. I mentioned it to Prophet [pbuh], so he said, “Why did not you replied them, “how could you both be better than me, while my husband is Muhammad, my father is Harun and my uncle is Musa?” And that (saying) which had reached her (Safiya) was that they both were claiming that they were more virtuous near Prophet [pbuh] than her, and they say that they were his (pbuh) wives as well as daughters of his uncle.

حدثنا محمد بن بشار قال: حدثنا عبد الصمد بن عبد الوارث قال: حدثنا هاشم هو ابن سعيد الكوفي قال: حدثنا كنانة، قال: حدثتنا صفية بنت حيي، قالت: دخل علي رسول الله صلى الله عليه وسلم وقد بلغني عن حفصة وعائشة كلام فذكرت ذلك له، فقال: ” ألا قلت: فكيف تكونان خيرا مني وزوجي محمد وأبي هارون وعمي موسى “؟ وكان الذي بلغها أنهم قالوا: نحن أكرم على رسول الله صلى الله عليه وسلم منها، وقالوا: نحن أزواج النبي صلى الله عليه وسلم وبنات عمه وفي الباب عن أنس هذا حديث غريب لا نعرفه من حديث صفية إلا من حديث هاشم الكوفي، وليس إسناده بذاك

Tirmidhi said, “and related to this is a narration of Anas”, and he also said, “this Hadith is Ghareeb, we do know of except from Hadith of Safiyyah, except through Hashim Al-Kufi, and this chain is not strong”.
Hashim bin Sa’eed al-kufi was declared weak by Ibn Mu’een, Ahmad, Abu Hatim and others. [Tahdheeb (11/17)] Imam Tirmidhi declared this to be weak as quoted above.

Note that this tradition doesn’t necessitate superiority of Safiyyah over Aishah and Hafsah, may Allah be pleased with them. Rather this tradition deny the superiority of them over Safiyyah in those matters which were mentioned by them against her, i.e. nearness to the Prophet through lineage as both the group were somehow related with prophets. And Allah knows best.
The tradition of Anas is authentic and clearer. It was reported by Ahmad (12392), Tirmidhi (3894) and others. According to this tradition the incident took place between Safiyyah and Hafsah as the latter called her the daughter of Jew (bint al-Yahudi). This tradition doesn’t speak regarding superiority.


Hadeeth – 40
Aisha said: “Safiyya, the wife of the Prophet (PBUH&HF), sent a dish she had made for him when he was with me. When I saw the maidservant, I trembled with rage and fury, and I took the bowl and hurled it away. The Prophet of Allah (PBUH&HF) then looked at me; I saw the anger in his face and I said to him: ‘I seek refuge from Allah’s Apostle cursing me today.’ The Prophet said: ‘Undo it’. I said: ‘What is its compensation, O Prophet of Allah?’ He said: ‘The food like her food, and a bowl like her bowl.'”
• Musnad, by Ahmad Ibn Hanbal, v6, p227
• Sahih al-Nisa’i, v2, p148


It was related by Ahmad (26366) in this form through Fulait from Jasrah bin Dajajah from ‘Aishah. While Ahmad at another place and Nasai related it in brief form through the same Isnad.
Haythami said, “It was related briefly by Abu Dawud and Others. This (narration) was related by Ahmad and its narrators were Thiqaat.” Shaykh Shu’aib declared this to be Hasan.


Hadeeth – 41
Aisha said: “I said to the Prophet (PBUH&HF) ‘Enough for you about Safiyya is such and such.’ The Prophet of Allah (PBUH&HF) said to me: ‘You have uttered words which, if they were mixed with the waters of the sea, would color it.'”
Sunni reference: Sahih al-Tirmidhi, and al-Zamakhshari has related it from him on, p73


It was related by Ahmad (25560, 25049, 25708), Abu Dawud (4875), Tirmidhi (2502) and others through Sufyan from Ali bin Aqmar from Abu Hudhaifa from A’isha. Shaykh al-Albani authenticated this tradition in his rulings on narrations of Sunan Tirmidhi. Similarly, Shaykh Arna’ut declared the isnad to be Saheeh on the condition of Muslim.


Hadeeth – 42
Aisha said:
“I have never been as jealous of any woman as I have been of Mariya. That was because she had beautiful ringlets. She used to stay in the house of Haritha Ibn al-Numan. We frightened her and I became concerned. The Prophet of Allah (PBUH&HF) sent her to a higher place and he would visit her there. That was very hard upon us, and then Allah blessed him with a boy through her and we shunned him”.
• al-Tabaqat, by Ibn Sa’d, v8, p212
• al-Ansab al-Ashraf, by al-Baladhuri, v1, p339


Related by Ibn Sa’d (8/212) through his Shaykh al-Waqidi, and he was abandoned. Baladhuri mentioned it without Isnad.


Hadeeth – 43
Aisha said: “When Ibrahim was born, the Prophet of Allah (PBUH&HF) brought him to me and said: ‘Look how much he resembles me.’ I said: ‘I do not see any resemblance.’ The Prophet of Allah (PBUH&HF) said: ‘Don’t you see how robust and fair he is?”‘ Aisha said: “I said: ‘Whoever is fed with the milk of sheep becomes fair and robust.'”
• al-Tabaqat, by Ibn Sa’d, v1, p37
• also in al-Ansab al-Ashraf, by al-Baladhuri


Ibn Sa’d in “At-Tabaqat al-Kubra” (1/137) through the chain of al-Waqidi, Muhammad bin Umar. Baladhuri did not mention any chain for it. [Ansaab (1/450)]


Hadeeth – 44
she said:
“I lost track of the Prophet of Allah (PBUH&HF), and I suspected that he had gone to another of his wives. I went looking for him and I found him in prostration, saying. “O My Lord! Forgive me”
Sunni reference: Musnad, by Ahmad Ibn Hanbal, v6, p147


It was related by Ahmad (25140), Nasai (1125) and others through Shu’ba from Mansur from Hilal bin Yasaf from ‘Aisha. Albani and Arna’ut declared it authentic.
The more appropriate translation would be: “And I thought that he had gone to another of his wife.” And Allah knows best.


Hadeeth – 45
Aisha said: “One night, when he was with me, the Messenger of Allah (PBUH&HF) went out”. She said: “I became jealous. When he came and saw what I had done, he said: ‘What is the matter, O Aisha? Are you jealous?’ I replied: ‘And why should not those like me be jealous of those like you?’ The Prophet of Allah (PBUH&HF) then said: ‘Has your devil taken possession of you?'”.
Sunni reference: Musnad, by Ahmad Ibn Hanbal, v6, p115


It was related by Ahmad (24845), Muslim (7212) and others. The narrations further states: She (Aisha) asked, “Is there a devil with me, O Messenger of Allah?” He replied, “Yes.” I said, “And with every human being?” He said, “Yes.” I then asked, “And with you, O Messenger of Allah?” He said, “Yes, but my lord has aided me over him until he became Muslim (or he came under my control).”


Hadeeth – 46
Once the Prophet asked Aisha to collect certain information about a particular woman, namely, Sharraf, the sister of Dihya al-Kalbi. The information that she conveyed to him was not the information she had gathered, but wrong information prompted by selfish motives. When the Prophet (PBUH&HF) informed her of the truth of what she had observed, Aisha replied: “O Prophet of Allah! No secret is unknown to you. Who is able to hide anything from you?”
• Kanz al-Ummal, by al-Muttaqi al-Hindi, v6, p294
• al-Tabaqat, by Ibn Sa’d, v8, p115


Ibn Sa’d (8/160) relates it through a chain which contains Al-Waaqidi as well as Jaabir al-Ju’fi both of whom were abandoned. Khateeb (1/301) and Ibn ‘Asakir (51/36) relate it with other chains which do not contain Al-Waaqidi but Jaabir is still there.


Hadeeth – 47
One day, in the presence of her father, she started a quarrel with the Prophet and told him: “Be just.” Her father punished her for the impudence by giving a powerful a slap on her face so that she bled profusely and the blood ran onto her clothes.
• Kanz al-Ummal, by al-Muttaqi al-Hindi, v7, p116, Tradition #1020
• Ihyaa al-Ulum, by al-Ghazzali, Chapter 3, Bab al-Nikah, v2, p35
• Mukashifat al-Qulub, by al-Ghazzali, Chapter 94, p238


It was related by Khateeb (11/239) and Ibn ‘Asakir (30/215).
It was also related by Daylami, as mentioned in Kanz al-‘Ummaal (13/696).
Hafiz ‘Iraqi said: It was related by Tabarani in “al-Awsat” and Khateeb in his Tareekh from the narration of Aisha with a weak sanad. [“Takhreej Ahadeeth al-Ihyaa” (2/976) Daar al-‘Aasimah]
Shaykh Albani also declared it to be weak in “Ad-Da’eefa” (4966).


Hadeeth – 48
Once she angrily said to the Messenger of Allah (PBUH&HF):
“It is you who pretend to be a prophet from Allah.”
Sunni references:
• – Ihyaa al-Ulum, by al-Ghazzali, Chapter 3, v2, p29, The Book on the Etiquettes of Marriage
• – Mukashifat al-Qulub, by al-Ghazzali, Chapter 94


Hafiz ‘Iraqi said, “Abu Ya’ala and Abu Shaykh in “Kitab al-Amthaal” narrated it with a weak chain. [Takhreej Ahadeeth al-Ihyaa (2/976)]
It was related by Abu Ya’la in his Musnad (4670) and Abu Shaykh in “Kitab al-Amthaal” (56) through Salamah bin Fadhl from Ibn Ishaq from Yahya bin ‘Abbad bin Abdullah bin Zubair from his father from ‘Aishah. Ibn Ishaq was well known mudallis who would do tadlees through weak narrators.

Hafiz Haythami said, “It was narrated by Abu Ya’la and in it exists Muhammad bin Ishaq and he was a mudallis. As for Salamah bin Fadhl then a group considered him Thiqah like Ibn Mu’een, Ibn HIbban and Abu Hatim. And some other considered him weak. All other narrators of this were narrators of Sahih.” [Majma’ az-Zawaaid (4/322)]


Hadeeth – 49
The Prophet (PBUH&HF) married Malika Bint Ka’b who was known for her outstanding beauty. Aisha went to see her and said to her: “Aren’t you ashamed to marry your father’s killer?” She then sought refuge against the Prophet of Allah (PBUH&HF), whereupon he divorced her. Her people came to him and said: “O Prophet of Allah, she is young and lacking in perception. She was deceived, so take her back”. The Prophet (PBUH&HF) refused to do so. Her father was killed on the day of the conquest of Mecca, and his killer was Khalid Ibn al-Walid al-Khandama.”
Sunni references:
• al-Tabaqat, by Ibn Sa’d, v8, p148
• Ibn Kathir, v5, p299


Al-Waqidi mentioned it from Abu Mi’shar, as in Tabaqat of Ibn Sa’d (8/148). Al-Waqidi was abandoned while Abu Mi’shar Najeeh bin Abdur-Rahman was weak in memory. Besides, this report is disconnected as Abu Mi’shar was from those who met Taba’een.
Also, Waqidi himself declared this weak. He said, “And that which weaken this hadeeth is the mentioning of Aisha and that she said to her (Maleekah), “Aren’t you ashamed…?” And Aisha was not with the Prophet (SAW) in that journey.” [Ibid.]
Hafiz Dhahabi denied such narrations in Siyar (2/350-1, Dar al-Hadeeth).


Hadeeth – 50
It has been reported that:
When Asma Bint Nu’man was being led as a bride to her groom (i.e., the Prophet), Aisha told her that the Prophet was highly pleased with the woman who, when he approaches her, says to him: “May Allah save me from you.”
Sunni references:
• al-Mustadrak, by al-Hakim, v4, p37, on the account of Asma
• al-Isabah, by Ibn Hajar al-Asqalani, v4, p233
• al-Tabaqat, by Ibn Sa’d, v2, p104, v8, p145
• Tarikh al-Ya’qubi, v2, p69


It was related by Ibn Sa’d (8/145) through Hisham al-Kalbi from his father Muhammad bin Saa’ib al-Kalbi from Abu Saleh from Ibn Abbas. Both Hisham and his father were abandoned as it is well known. This narration doesn’t specify any of the wives of the Prophet (saw).
It was also narrated by Ibn Sa’d (8/145-6) through the same Hisham al-Kalbi from Ibn al-Ghaseel from Hamzah bin Abu Usaid from his father. This also doesn’t specify Aishah although it says that she was one of the two from Aisha (ra) and Hafsa (ra).
Note: – The narration in Al-Mustadrak is different and doesn’t have anything for shi’ites to take evidence from.

Ibn Sa’d, in his al-Tabaqat, v8, p145, on the authority of Ibn Abbas said: “The Prophet of Allah (PBUH&HF) married Asma Bint al-Nu’man, and she was among the most beautiful and complete women of her time”

See the previous hadeeth.


Hadeeth – 51
“Take half your religion from this Humayra”


Hafiz Sakhawi said in “Al-Maqasid al-Hasanah” (pg.321): Our Shaykh said in Takhreej Ibn al-Haajib, “I do not know of its Isnad neither do I find it in any book of hadeeth except for An-Nihayah of Ibn Atheer who mentioned this under the root word of “Ha mim ra”, and he did not mention who has narrated it. I also found it in Kitab al-Firdaus but with a different wording and its author mentioned it without any Isnad from the hadith of Anas. Its wording is: “Take one third of your religion from the house of Humaira”. The author of Musnad al-Firdaus left it as such and did not relate any isnad of it. Hafiz Ibn Katheer mentioned that he asked the two Hafiz, al-Mizzi and al-Dhahabi, regarding this, so they did not recognize it. – End –

This narration was also declared to be a fabricated one by Ibn al-Qayyim and Albani.


Hadeeth – 52
Once she went to Uthman and asked for her share of inheritance from the Prophet (after so many years passed from the demise of the Prophet). Uthman refrained to give Aisha any money, and reminded her that she was one of those who counseled Abu Bakr not to pay the share of inheritance of Fatimah al-Zahra (AS). So if Fatimah does not have any share, then why should she? Hearing this, Aisha became very angry at Uthman, and came out and said to the people:
“Kill this old fool (Na’thal), for he is unbeliever.”
Sunni references:
• History of Ibn al-Athir, v3, p206
• Lisan al-Arab, v14, p141
• al-Iqd al-Farid, v4, p290
• Sharh Ibn Abil Hadid, v16, pp 220-223.


As for the context of the statement quoted by the compiler of the Encyclopedia, that is Aisha (ra) asking of her share of inheritance from Uthman (ra), then we do not know the source of it. None of the referenced sources mention the background provided by the author, as far as I can see. Wallahu A’alam.

The particular statement, i.e. “Kill this Na’thal…,” was attributed to Sayyidah ‘Aaisha (ra) by some sunni historians and linguists who were not expert in hadith criticism like Ibn Atheer, Ibn Manzoor etc. This was attributed to Aisha (ra), in a narration, by Ubaid bin Abi Salamah, who was one of her relatives, in her presence and she did not deny. But this was reported by Saif bin Umar who was abandoned and there was sufficient gap between the incident and the narrator. [Tabari (4/458-9)]

This has also been mentioned by Abu Mikhnaf. And some say the first one to call Uthman a Na’thal was Aisha (ra) as mentioned by Ibn Abil Hadeed in Sharh Nahj al-Balaghah (6/215) from some unknown people, but none of these are proven. These are only claims which some authors inherited from others. While there could be some indication that she was critical of Uthman’s (ra) policies and actions but there is no proof in that to suggest that she wanted to kill him. These kinds of reports are unreliable because of three main reasons;
1. They were reported by unreliable authors like Abu Mikhnaf, al-Waqidi, Saif bin Umar, Ibn al-Kalbi etc.
2. Even they did not connect their chain to the eyewitnesses of the incident, hence the report in most cases remain disconnected.
3. The established facts indicate otherwise. Among those is the fact that Aisha always denied this accusation just as Ali bin Abi Talib denied it.

It has been narrated by Bukhari in Khalq Af’aal al-‘Ibaad and Al-Baladhuri in Ansab al-Ashraf through Ibn Shihaab az-Zuhri from ‘Urwah from Aisha that she said, ‘If I wanted that Uthman be killed then I would have been killed too.’ In other traditions she said, ‘By Allah, Uthaman was killed unjustly.’ And there are other traditions suggesting the same.

It could be that some people might have falsely attributed these kinds of things to ‘Aisha. This is suggested from the tradition related by Ibn Sa’d (3/60) and Al-Baladhuri (5/597) through the route of A’amash from Khaithama from Masrooq that after hearing the criticism of Aisha against those who killed Uthman he said to her, ‘This has been done by you. You wrote to the people to revolt against him.’ She replied, ‘No, by the One in whom believed the believers and disbelieved the disbelievers, I did not write to them with the black (i.e. ink) on the white (i.e. paper) until this sitting of mine. A’mash said, ‘So they used to believe that it was fabricated over her.’

This also clarified another tradition present in Ansab al-Ashraf (5/596) through the route of Wakee’ from Qais bin Muslim from Umm al-Hajjaj al-‘Awfiyyah that on the enquiry of Ashtar an-Nakha’I regarding Uthman she replied, ‘Ma’adhAllah if I command to shed the blood of muslims and to murder their leader (Imam) and to legitimate (to downgrade) their sanctity.’ So Al-Ashtar said, ‘You wrote to us and now when the fight has initiated you have started to forbid us.’ See also the traditions coming forth.

Note:- Some Shia may claim that since it was quoted by some sunni scholars like Ibn Manzoor al-Afreeqi and Ibn al-Atheer, so it should be accepted. I say: They quoted it just for linguistic purpose and to explain the wording not necessarily they considered it authentic. Besides that they were not specialist in hadith criticism. The narration “Take half of your religion from Humayra (Aisha),” which has been discussed previously, was also quoted by Ibn Manzoor and Ibn al-Atheer in their same books, but shia due to their hatred of Sayyidah Aisha declare that to be fabricated and consider this one to be acceptable.


Hadeeth – 53:
While Ibn Abbas was setting out for Mecca, he found Aisha in al-Sulsul (seven miles south of Medina). Aisha said: “O’ Ibn Abbas, I appeal to you by God, to abandon this man (Uthman) and sow doubt about him among the people, for you have been given a sharp tongue. (By the current siege over Uthman) people have shown their understanding, and light is raised to guide them. I have seen Talha has taken the possession of the keys to the public treasuries and storehouses. If he becomes Caliph (after Uthman), he will follow in the path of his parental cousin Abu-Bakr.” Ibn Abbas said: “O’ Mother (of believers), if something happens to that man (i.e., Uthman), people would seek asylum only with our companion (namely, Ali).” Aisha replied: “Be quiet! I have no desire to defy or quarrel with you.”
Reference: History of al-Tabari, English version, v15, pp 238-239


This contains al-Waqidi and Abu Bakr bin Abi Sabrah both of whom were abandoned. [See Tarikh at-Tabari (4/407), Meezan al-E’itedal (4/503-4)]


Hadeeth – 54
“We pray that you stay in Medina, and that Allah may save this man (Uthman) through you.” Aisha said: “I have prepared my means of transportation and vowed to perform the pilgrimage. By God, I shall not honor your request… I wish he (Uthman) could fit to one of my sacks so that I could carry him. I would then through him into the sea.”
Reference: “al-Ansab al-Ashraf”, by al-Baladhuri, v4, part 1, p75


This was mentioned by Ibn Sa’d in Tabaqat (2/27) and al-Baladhuri in Ansab al-Ashraaf (5/565) without relating any Isnad to it rather Ibn Sa’d, who was quoted by al-Baladhuri and Ibn ‘Asakir, attributed it to some unknown people with the phrase “They say”. From Sharh Nahj al-Balaghah (3/7) it appears that the actual source of this report is al-Waqidi who narrated this in Kitab ad-Daar. WAllahu A’alam


Hadeeth – 55
“Your Satan has confused you, O Aisha.”


It is narrated by Muslim in his Sahih (2815). The complete narration is as follows: Aishah said that the Messenger of Allah (SAW) left her house one night. She said: “I felt jealous about him, then he came and saw what I was doing.” He said: What is the matter with you O Aisha? Are you jealous?” I said, “Why wouldn’t one such as me feel jealous about one such as you?” The Messenger of Allah (Sallallahu ‘alaihi wa sallam) said “Has your devil come to you?” I said, “O Messenger of Allah, Is there a devil with me?” He said, “Yes.” I said, “Is there a devil with every person?” He said, “Yes.” I said, “Even with you O Messenger of Allah?” He said, “Yes, but my Lord helped me with him until he became muslim.” – [Sahih Muslim, English translation (Darussalam), vol.7, no.7110]


Hadeeth – 56
Historians relate that Hafsa Bint Umar wanted to go with her for the battle of the Camel. But herbrother, Abdullah, reproached her and recited the aforementioned verse to her. Hafsa then canceled her plans.


Saif bin Umar, who was unreliable, related it from Muhammad bin Qais from al-Agharr. [Tabari (4/453-4)]


Hadeeth – 57
The Prophet (PBUH&HF) said to his wives: “I wonder which one of you will be the instigator of the Camel Affair, at whom the dogs of Haw’ab will bark, and she will be the one who has deviated from the straight path. As to you Humayra (i.e., Aisha), I have warned you in that regard.”
Sunni references:

  • History of Ibn al-Athir, v3, p120
  • al-Imamah wa al-Siyasah, by Ibn Qutaybah


We could not find this hadith with the addition of “and she will be the one who has deviated from the straight path” in any reliable book of hadith. And Allah knows best.


Hadeeth – 58
The story that all historians tend to agree is that during her journey to Basra (to lead the war of Camel), Aisha passed by the waters of al-Haw’ab and heard the dogs barking. She remembered the warning of the Prophet, and she cried and said: “Take me back! Take me back!” But Talha and Zubair brought fifty men and bribed them to testify in front of her that the place was not the plain of al-Haw’ab. Many Sunni historians believe that those fifty men gave the first falsified testimony in the history of Islam. (al-Tabari, Ibn al-Athir, and al-Mada’ini who wrote on the events of the year 36 AH. See also “The Great Sedition” — “al-Fitna al-Kubra”, by Taha Husain).


The incident of bringing fifty false witnesses was mentioned by Abu Mikhnaf as quoted in Sharh Nahj al-Balaghah (6/225) and (9/310-311). In (9/310) Ibn Abil Hadeed also attributed this to Kalbi from Abu Saleh from Ibn Abbas; and from Jareen bin Yazeed from Shu’bi; and from Muhammad bin Ishaq from Habeeb bin ‘Umair. We could not find it in the books of Ibn Jareer and Ibn Atheer under the events of 36 AH. And Allah knows best.

Abu Mikhnaf is highly unreliable and was from shia historians. [See Al-Meezan (2/420)]
The Isnad of Al-Kalbi from Abu Salih from Ibn ‘Abbas is highly unreliable as obvious. Sufyan reports from Al-Kalbi that he said, “All that I have narrated from Abu Salih are falsehood.” [Al-Meezan (3/557)]. Ibn Al-Madeeni heard from Yahya bin Saeed from Sufyan that Al-Kalbi said: Abu Salih said to me, “All that I have narrated to you is falsehood.” [Al-Meezan (1/296)]

We could not identify Jareen bin Yazeed. If he is Jareer instead of Jareen then also, we are not sure who actually he is, as there are more than one Jareer bin Yazeed. In any case, all of them are weak.

The isnad of Muhammad bin Ishaq from Habib bin ‘Umar is also doubtful due to ‘an’ana of Ibn Ishaq and that Habib bin ‘Umair is unidentified.
All this is considered only when it is known from where actually Ibn Abil Hadeed, who died around the year 656 AH, got these narrations.


Hadeeth – 59
Umm Salama also sought to prevent her from the uprising, using strong words, saying:
“The pillars of Islam, if they lean, are not set erect by women; and if they crack, are not joined by women. The praiseworthy things for women are lowering their gazes and protecting their chastity. What would you say if the Messenger of Allah (PBUH&HF) appear before you in one of these deserts and finds you driving your camel from one watering place to another? By Allah, if I were to embark upon this journey of yours, then it was said to me: ‘Enter paradise’ I would be ashamed to face Muhammad after having thrown off the veils he has placed upon me.'”
Sunni reference: Kitab al-Musanif fi Gharib al-Hadith, by Ibn Qutaybah, Chapter of Imamat and Politics.


Ibn Qutaibah said: It was narrated to me by a Shaikh, of Ra’y city, who was from the scholars of Arabic Adab. [Gharib al-Hadith (2/487)]
It has two defects with it. First is that the Shaikh who narrated it was unknown. Second is that the chain is not connected above that sheikh. So basically it was a story told by an unknown person to Ibn Qutaibah, and since this narrative has a lot of difficult words to explain hence Ibn Qutaibah found it suitable for his book on the topic. And Allah knows best.

Hadeeth – 60
Just as Aisha did not accept the advice of many sincere companions, al-Tabari in his history related that:
Jariyah Ibn Quddama al-Sa’di said to her: ‘O mother of the believers, by Allah, the murder of Uthman is less despicable than you going out on this accursed camel from your house and bearing arms. Allah has imposed on you the veil and sanctity, you have destroyed your cover and defiled your respect. Surely, whoever sees your uprising, sees your destruction. If you come to us obeying, then go back to your house. If you have come to us in coercion, then seek the help of the people”.
Sunni reference: History of al-Tabari, v6, p482


This is mentioned in the report of Nasr bin Muzahim from Saif bin Umar from Sahl bin Yusuf from Qaasim bin Muhammad; See Tabari (4/465). Nasr bin Muzahim was unreliable as well as a Rafidhi [Lisan al-Mizan (6/157)]; Saif bin Umar was abandoned as well [Meezan (2/255)]; Sahl bin Yusuf was unknown [Lisan al-Mizan (3/122)].


Hadeeth – 61
Even when Talha and al-Zubair argued as to who should lead the prayer, and when both of them wanted to lead, Aisha intervened and removed them both and ordered Abdullah Ibn Zubair, her nephew, to lead the dissents in prayer.


It has been recorded by Tabari in his Tareekh (4/454): Narrated to us Umar, narrated to us Abul Hasan from Umar bin Raashid al-Yamami from Abu Katheer as-Suhaimi from Ibn ‘Abbas. Umar bin Raashid was weak as concluded by Ibn Hajar in Taqreeb (1/412). [See also Al-Meezan (3/193-195)]

Aisha’s (ra) command was a solution of the controversy which was arising then. The son of Talha said that Talha should lead the prayer while Abdullah, the son of Zubair was saying that Zubair should lead the prayer. This issue was taken to Aisha, so she resolved this controversy by deciding that her nephew should lead the prayer. That does not mean she considered Ibn Zubair to be superior to his father and Talha.


Hadeeth – 62
The historians say that when the companions of Aisha came to Uthman Ibn Hanif, the governor of Basra, they took him along with seventy of his officers who were in charge of the public treasury as prisoners. They brought them to Aisha who ordered that they be put to death. They were slaughtered as sheep are slaughtered. It is even reported there were 400 men in all and that they were the first Muslims whose heads were cut off whilst they were patient.
Sunni references:

  • History of al-Tabari, v5, p178
  • Sharh Ibn Abil Hadid, v2, p501


This is unreliable report reported by the famous Shi’i historian Abu Mikhnaf Lut bin Yahya who reported it from Yusuf bin Yazeed from Sahl bin Sa’d. [Ibn Jareer At-Tabri (4/468-9), Ibn Abil Hadeed (9/321)]
Note that the report does not say that they were killed on the command of ‘Aishah (ra), rather it says that she initially ordered for the killing of ‘Uthman bin Hunaif but later she retracted. It does not mention that all seventy captives were ordered to be killed. And Allah knows best.

Hadeeth – 63
al-Sha’bi reported from Muslim Ibn Abi Bakra from his father “When Talha and Zubair reached Basra, I put on my sword as I wanted to help them. I visited Aisha, she was ordering, prohibiting; she was in command. I remembered a Hadith from the Prophet of Allah (PBUH&HF) which I used to hear him say: ‘A community which has its affairs administered by a woman will never succeed.’ I [therefore] withdrew from them and left them”. (Reported by al-Bukhari, v8, p97; al-Nisa’i, v4, p305; al-Hakim, v4, p525)


It was reported in this way or similar to it through Hasan Basari from Abu Bakrah Ath-Thaqafi by Bukhari (4425, 7099) and others.
We could not find this hadith as a narration of Ash-Sha’bi from Muslim bin Abi Bakrah from his father. And Allah knows best. All the reference given by the Shi’i author has the hadith of Hasan Basari from Abu Bakrah.
Note – Abu Bakrah Ath-Thaqafi died in the year 51 AH. He did not join any of the group during the battle of Jamal.


Hadeeth – 64
“Ata Ibn Yasar, who says that a certain person came to Aisha and began to use impudent and abusive words for Ali while Ammar, was in her presence. She said to him: “As regards Ali, I have nothing to tell you, but as regards Ammar, I have heard the Messenger of Allah saying about him that if he has to make a choice between two things he will always choose that which is better from the point of view of good guidance and salvation.”
Sunni reference: Musnad Ahmad Ibn Hanbal, v6, p113


Ibn Abil Hadeed quoted it as a report of Abu Mikhnaf, who was unreliable, in Sharh Nahj al-Balaghah (6/226-227). Ibn Jareer Al-Tabari (4/476-477) narrated it through ‘Umar (bin Shabbah): Abul Hasan (Al-Mada’ini) narrated to us: Abu Mikhnaf narrated to us from Mujalid bin Sa’eed.

Zaid bin Sauhan accepted Islam during the lifetime of the Prophet (sallallahu ‘alaihi wa sallam) and died while fighting from Ali’s (ra) side during the Jamal incident. Ibn ‘Abdul Barr said: I am not aware of him being a Sahabi. He only found the time of the Prophet (sallallahu ‘alaihi wa sallam). He was a righteous, religious and a leader among his people. [Al-Isabah (2/532)]


Hadeeth – 65
“Ata Ibn Yasar, who says that a certain person came to Aisha and began to use impudent and abusive words for Ali while Ammar, was in her presence. She said to him: “As regards Ali, I have nothing to tell you, but as regards Ammar, I have heard the Messenger of Allah saying about him that if he has to make a choice between two things he will always choose that which is better from the point of view of good guidance and salvation.”
Sunni reference: Musnad Ahmad Ibn Hanbal, v6, p113


Imam Ahmad related it in his Musnad (24820) through Abdullah bin Habeeb from Habeeb bin Abi Thaabit from ‘Ataa bin Yasaar. This Isnad was authenticated by Sh Shu’aib Arnaut on the condition of Muslim.
Tirmidhi (3799), Nasai in “Al-Kubra” (8218), Ibn Maajah (148) and Haakim in “al-Mustadrak” (5665) have narrated this through Abdul-‘Aziz bin Sayaah from Habeeb from ‘Ataa in brief without mentioning anything about Ali (ra).

Note – The translated portion ((..and began to use impudent and abusive words for ‘Ali..)) is not accurate. The Arabic word “waqa’a” is used in general to describe any kind of criticism and negative speech regardless of it being abuse or impudent word. So it could have been any kind of criticism and not necessarily abusive word. The accuracy should be maintained while translating narrations especially when it is used as an allegation against someone. And Allah knows best.


Hadeeth – 66
The Prophet of Allah (PBUH&HF) beckoned to Ali to come close. He came close until he sat between him and Aisha, and he and the Prophet (PBUH&HF) were clung together. She said to him “Can you not find a seat for this one except on my thigh?”
Sunni reference: Sharh Ibn Abil Hadid, v9, p195


We could not find any Isnad which has the wording of ‘Aisha (ra) mentioning “thigh” in it. However, Ibn Hajar said in Al-Isabah (8/307): Al-‘Uqaili has narrated in the entry of Musa bin Al-Qasim in “Ad-Du’afa” and Ibn Mandah as a narration of Ali bin Hashim bin Al-Bareed: My father narrated to me: Musa bin Qasim narrated to me: Laila al-Ghifariyah narrated to me, she said, “I used to go into battle along with the Prophet (sallallahu ‘alaihi wa sallam) where I used to treat those got wounded and would take care of ill people. When Ali (ra) went out for Basrah I also came out in his support. So when I saw ‘Aisha I came to her and asked, “Have you heard anything from the Messenger of Allah (sallallahu ‘alaihi wa sallam) regarding the merit of Ali?” She said, “Yes, once Ali came to the Messenger of Allah (sallallahu ‘alaihi wa sallam) wearing a velvet cloth while he was with me and sat between us. I said, “Do you not find any other place with enough space than this?” So the Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “O ‘Aisha, Leave alone my brother for me…” Till the end.
Al-‘Uqaili has narrated it in “Al-Du’afa” (4/166). It has the following defects:

  • It contains Abu Salt Al-Harawi who was accused of fabricating hadith on Ali bin Musa Al-Ridha, the eighth Imam of Twelvers.
  • Musa bin al-Qasim was unknown. Al-‘Uqaili has listed him among “Du’afa” and quoted Al-Bukhari’s disparagement of his narration.

Al-Dhahabi said regarding the Isnad, “Its chain is dark.” [Meezan (4/217)]

Hadeeth – 67
Ibn Abil Hadid also reported that one day the Prophet of Allah (PBUH&HF) was walking with Imam Ali and the conversation became prolonged. Aisha approached as she was walking from behind until she came between them saying: “What is it between you two that you are taking so long?” Upon this the Prophet of Allah (PBUH&HF) became angry.
Sunni reference: Sharh Ibn Abil Hadid, v9, p195


Ibn Abil Hadeed mentioned it as a statement of Yusuf bin Isma’eel Al-Lam’ani, one of his Mu’tazali Shaikh, who mentioned it while describing the conflict between ‘Aisha (ra) and ‘Ali (ra) without Isnad.

Note – Mu’atazalites are not to be relied on when they attribute something to someone in the form of narration. They would not mind relying on dogs and monkeys if it suits their preinstalled notions. The long speech of Al-Lam’ani quoted by Ibn Abi al-Hadeed shows that he was a retarded person.


Hadeeth – 68
He also said about him: “Whoever loves Ali has loved me, and whoever hates Ali has hated me.” (al-Mustadrak, by al-Hakim, v3, p130 who said this Tradition is authentic as set by the two standards of Muslim and Bukhari).


Al-Haakim (no.4648) reported it through Sa’eed bin Aus Al-Ansari from ‘Auf from Abu ‘Uthman An-Nahdi that a person asked Salman al-Farasi, “What is this intense
love of ‘Ali from you?” He said, “I heard the messenger of Allah (sallallahu ‘alaihi wa sallam)…alhadith”. All of its narrators are trustworthy.
Its narrators are as follow:

  • Ahmad bin ‘Uthman bin Yahya al-‘Atashi al-Adami al-Muqri (d.349): He was trustworthy as per the declaration of Al-Barqani and Khateeb. [Tarikh al-Islam (7/871)]
  • Muhammad bin Ahmad bin Yazeed bin Abil ‘Awwam ar-Riyahi: He was declared Saduq by Ad-Daarqutni. Ibn Hibban listed him among Thiqaat. Maslamah bin Qasim said that he was Thiqah. Ibn ‘Uqdah reports from Abdullah bin Ahmad that he was Saduq. [Ath-Thiqat by Qasim bin Qatloobagha (8/163)]
  • Sa’eed bin Aws Abu Zaid al-Ansari: Ibn Ma’eed and Abu Hatim said Saduq. Salih Jazarah said Thiqah. [Tahdheeb al-Kamal (10/330-337)]
  • Awf al-A’rabi: He was declared Thiqah by Ahmad bin Hanbal, Yahya bin Ma’een and An-Nasai. [Tahdheeb al-Kamal (22/437-441)]
  • Abu ‘Uthman An-Nahdi: He was from the senior-most Tab’een.

Al-Hakim declared it authentic. This narration was also reported by Ash-Shajari in his Amaali through a weak chain going back to Sa’eed bin Aws. [Al-Eema ila zawa’id al-Amaali wa al-Ajza (3/29)]
The same wording has also been reported as a narration of Um Salamah (ra). At-Tabarani in “Al-Kabeer” (23/380), Abu Tahir Al-Mukhallis in Fawaid (3/150, no.2193) and Ibn ‘Asakir in his Tarikh (42/270-271) through Abu Jabir from Hakam bin Muhammad from Fitr from Abu Tufayl from Um Salamah (ra)…alhadith.
Shaikh Al-Albani declared the Isnad of the hadith of Umm Salamah to be Sahih. [As-Saheehah (1299)]


Hadeeth – 69
The companions used to say: “We recognized the hypocrites by their hatred of Ali.” (Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p639, Tradition #1086; al-Isti’ab, by Ibn Abd al-Barr, v3, p47; al-Riyadh al-Nadhirah, by Muhibbuddin al-Tabari, v3, p242; Dhakha’ir al-Uqba, by Muhibbuddin al-Tabari, p91)
It has been reported from the narration of Abu Sa’eed, Jabir bin Abdullah and Abu Dharr.


The statement of Abu Sa’eed Al-Khudri has been reported by Tirmidhi in Sunan (3717) through Ja’far bin Sulaiman from Abu Harun al-‘Abdi from Abu Sa’eed…alhadith. Tirmidhi said after it “This is Ghareeb. Shu’bah has spoken against Abu Harun”.
Imam Ahmad has related it in Fadhail as-Sahabah (979) through Israeel from A’amash from Abu Saleh from Abu Sa’eed. Wasiyullah ‘Abbas the annotator of Fadhail as-Sahabah has declared it Sahih.

As for the statement of Jabir then it was reported by Abdullah bin Ahmad in Fadhail (1086) and Al-Bazzar (Kashf al-Astar 2560) through Muhammad bin ‘Ali as-Sulami from Abdullah bin Muhammad bin ‘Aqeel from Jabir bin Abdullah. The annotator of Fadhail as-Sahabah viz. Wasiyullah ‘Abbas has declared this to be Hasan.

Abu Bakr al-Qatee’i reports it in his additions to Fadhail (1146) as a narration of Mu’awiyah bin ‘Ammar from Abu Zubair from Jabir but its Isnad contains Abdul Malik bin ‘Abd Rabbihi who was extremely weak.
Tabrani reports the statement of Jabir (ra) in “Al-Awsat” (4151) through Muhammad bin Hassan al-Khazzaz from ‘Amr bin Thabit from ‘Imran bin Sulaiman from Abu Ja’far Muhammad bin ‘Ali from Jabir. This is defective due to the presence of (1) Muhammad bin Hassan al-Khazzaz who was declared to be a liar by Abu Hatim and Muhammad bin ‘Abdullah bin Numair [al-Jarh w al-Ta’deel (7/238)] and (2) ‘Amr bin Thabit who was weak and an extremist Rafidhi [Mizan (3/249)].

The statement of Abu Dharr (ra) was reported by Abu ‘Abdullah al-Hakim in “Al-Mustadrak” (4643) and al-Khateeb in “Al-Muttafaq wa al-Muftariq” (1/434) through Ishaq bin Bishr al-Kahili that he heard from Shareek from Qais bin Muslim from Abu ‘Abdullah al-Jadali from Abu Dharr that he said, “We would not recognize a hypocrite except through their falsification of Allah and His Messenger, their absence from the (congregational) prayer and their hate for ‘Ali, May Allah be pleased with him.” Al-Hakim declared it authentic on the condition Muslim but Al-Dhahabi contradicted him by saying, “Ishaq bin Bishr was accused of lying.” His entry could be read in books like Meezan al-I’tidal and al-Kamil.

In conclusion, this statement is authentically proven from Abu Sa’eed al-Khudri. The narration of Jabir is also good to be quoted. But this is not established as a statement of Abu Dharr al-Ghifari. And Allah knows best.


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