Analysis of Narrations Quoted in Shia Encyclopedia

Analysis of narrations quoted in Shia Encyclopedia
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.
Takhreej
Note: - GF Haddad has presented a good Takhreej on this hadeeth. Ive benifitted 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 Muatta 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
Dalaail An-Nubuwwah (5/549), Al-Hakim in Al-Mustadrak (318), and Abu Bakr Al-Aajuri in AshShareeah (5/2220). All of them narrate it through the route of Ismaeel 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 Ismaeel bin Abi Uwais, was
close to weakness. Yahya and Ahmed said he was weak in hadith. Another time Yahya bin Mueen 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-Eetidal (2/450)]
Ismaeel 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 AlBasari 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 Quran 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 AlMustadrak (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
Mueen, Ahmed, Ibn Sad, 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
2. 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
Takhreej of this hadeeth could be read here: http://alsonnah.wordpress.com/2012/0...rent-wordings/
Hadith - 3
3. 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 alKhulafaa, by Jalaluddin al-Suyuti, p173]
Takhreej
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 Saeed at-Taimi from
[Abu] Thabit mawla Abu Dharr who narrates it from Ummul Mumineen 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-Zawaaid (9/35), Daarul Fikr Beirut]
Allamah Muqbil bin Haadi Al-Wadiee states in his notes on Al-Mustadarak, commenting on the
statement of Al-Hakim that the sanad is Saheeh and Abu Saeed Al-Tamimee is Al-Uqaisaa, and is
Thiqah (trustworthy). He states: And in Tarteeb Tarikh ibn Mueen (vol.2, page 707) [Ibn Mueen was
asked], Did Abu Saeed Al-Uqaisa heard from Ali? He said, yes. And he did not state any Jarh or
Tadeel regarding him (At-Tamimee). So from where Al-Hakim got that he was Thiqah Mamoon. And I
did not find any biography of Abu Thaabit. [Mustadrak with notes by Allama Muqbil, 3/135 Daarul
Haramain]
Regarding Abu Saeed at-Tameemi al-Uqaisa, Imam Dhahabi records in al-Meezan (2/30): Nasai said,
He was not strong. Daarqutni said, Matrook al-Hadeeth. As-Sadi said, He wasnt 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 Mueen 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 Mamoon.
So there remain two problems with this tradition of al-Hakim:
1. Al-Uqaisa, Abu Saeed was weak according to majority, viz. Ibn Mueen, Nasai, As-Sadi, 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 alSuyuti, 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 alMawaddah, by al-Qundoozi al-Hanafi, pp 30,370,12. Is'af al-Raghibeen, by al-Saban]
Takhreej
http://alsonnah.wordpress.com/2010/0...e-ark-of-noah/
Hadith - 5
4. 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 alMuttaqi 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]
Takhreej
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-Zawaid (9/259), Daarul Fikr Beirut]
Al-Albani declared the hadith to be weak. [Silsilah Ad-dhaeefah (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-Eitedal
(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 alMuhriqah, 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."
Takhreej
This tradition comes through Abu Saeed 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 Aamash from Abu Ishaq from Hanash bin Al-Mutamir 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 I said that I could not find any information regarding Husain bin
Ahmad bin Mansur Sajjadah, and now I 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 Saeed Al-Khudri, as recorded by Tabarani in Al-Awsat (6/85) & in Al-Sagheer (2/84),
through Muhammad bin Àbdul Àziz bin Rabiah Al-Kilabi from his father from Abdur-Rahman bin
Hammad Al-Maqri, from Abu Salamah As-Saigh from Àtiyya from Abu Saeed.
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 AhlulBayt." 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
Takhreej
I am not able to find its source and Al-Haytami recorded it without indicating to its source.
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
Takhreej
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 Yala al-Muharibi and he was unreliable (Waah). [Al-Isabah (2/587)]
Al-Albani said: His (Ibn Hajars) saying al-Muharibi was an unintentional mistake. Rather he was alAslami [As it is mention in the Isnad of al-Mustadrak Moin]. [Adh-Dhaeefa (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 Arqamalhadith. 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-Dhaeefa (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-Jufi 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), alMeezan (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 Nuaim (1/86, 4/174) through the route of Muhammad bin Zakariyyah alGhalabi from: narrated to us Bishr bin Mihran: Narrated to us Shareek from Aamash from Zaid bin Wahb
from Hudhaifa.
Abu Nuaim 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 Mawdhuaat and affirmed by as-Suyuti in al-Laali. Shaykh
Naasir al-Albani declared it fabricated.
See: Silsila ad-Daeefa (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 Ismaeel al-Mahdi. Hafiz alDhahabi 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 Nuaim. [Tarikh al-Islam (8/134)] I could not find
any information regarding Muhammad bin Umar bin Suleiman. Wallahu Alam
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 Nuaim (1/86) through the way of Muhammad Jafar 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 Yaqoob bin Musa fro Ibn Abi Rawwad from Ismaeel 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-Daeefah (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
Takhreej
It was related by at-Tabarani in Al-Kabeer (3/46) through the route of Ziyad bin al-Mandhir from
Abdur-Rahman bin Masud 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-Zawaid
(9/172)]
Al-Albani declared this hadith to be fabricated in Ad-Daeefah (4915).
Note: - The compiler of Shia encyclopedia took it from Isaaf ar-Raghibeen, and after checking it I found
that as-Sabaan attributed that wording to a version of Hadeeth as-Safeenah through Abu Dharr al-Ghifari.
[See, Isaaf ar-Raghibeen (pg.120) with Noor as-Sabaah]
I could not find its Isnad anywhere, WAllah Aalam. 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)
Takhreej
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, theyll be included into the
force of Iblees.
Imam Dhahabi comments: Rather this is fabricated, Ibn Arkoon was declared weak, and likewise
Khulaid bin Dalaj was declared weak by Ahmed and others.
Hence there are two problems in the isnad of this report,
1. Ishaq bin Saeed bin Arkoon: Daar Qutni said, Munkirul Hadith. Abu Hatim said: He was not
trustworthy. [Al-Meezan (1/192)]
2. Khulaid bin Dalaj: 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-Dhuafa 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-Qateeee in his additions on Fadhail 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 alAlbani.
Abdul Malik bin Harun bin Antirah was abandoned, accused of fabricating hadeeth. Ibn Mueen said,
kadhdhab. Abu Hatim said, matrook, Dhaahibul Hadith. As-Saadi 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-Daeefa
(10/235)
This has been reported through chains but that doesnt have the part in praise of Ahlul Bayt. See, AdDaeefa (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 Mamoon (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 saidalhadith.
Shaykh Albani said: This Isnad severaly weak, having continuous link of Abbasid caliphs from alMansoor. Their condition in hadith is not known. Ad-Daeefa (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
Takhreej
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 Sad 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-Maani
(2/147), through the route of Muhammad bin Fadhl from Muhammad bin Sad 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 Sad Abu Teebah whom I do not know, and
Ad-Dawlabi did not mention him in Al-Kuna! [Silsilah Ad-Daeefa (4917)]
Hadith - 12
Quote:
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
Takhreej
Al-Haythami in his "Majma' Az-Zawa'id" (5/195) said that it was reported by Tabrani and in its Isnad
were those narrators whom he could not identify.
I could not find it in Tabaranis Maaajim.WAllahu Aalam
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
Quote:
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
Takhreej
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 Aalam
While it was narrated by Al-Bayhaqi in Al-Ieteqad (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 Mueen
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
Quote:
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
Takhreej
I have never seen any such versin of this incident. Hopefully, this is another deceptiion of the author.
Wallahu Aalam
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 nrrate 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
Quote:
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
Takhreej
Reported by Tabari (20/267) through Abdullah bin Abdul Quddus from Al-Aamash from Hakeem bin
Sad from Um Salamahalhadith.
Abdullah bin Abdul Quddus was untrustworth and a Rafidhi, hence not to be taken as proof. Ibn Mueen
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. Yaqoob 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 couldnt 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 Aalam
Hadeeth -16
Quote:
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
Takhreej
Reported by Al-Hakim (4709) through the way of Abdur-Rahman bin Abu Bakr Al-Mulaiki from Ismaeel
bin Abdullah bin Jafar from his father, i.e., Abdullah bin Jafar bin Abu Talib [and not Jafar (r.a.)
himself, as the shia author thinks, because Jafar 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
Quote:
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 alManthoor, 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
Takhreej
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 Judaan 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. [Shuab al-Arnaut, 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
Quote:
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
* Majma' al-Zawa'id, by al-Haythami, v9, pp 121,168
* Mushkil al-Athar, by al-Tahawi, p338
Tahqeeq
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. I dont know where it says
eight months as quoted by the author. However, it is present in a relation through Abu Saeed al-Khudri.
It contains Abu Dawud al-Aama [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 Mueen said, He was nothing. Nasai said, He is abandoned. Ad-Daarqutni and others said,
He was abandoned. Abu Zarah said, He was nothing.
Hadeeth - 19
Quote:
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
Tahqeeq
As-Suyuti attributed it to tafsir of Ibn Mardawayh which is unavailable now. WAllahu A'alam
Hadeeth - 20
Quote:
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
Tahqeeq
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 Saeed.
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 Muawiyah 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 I could not find any information regarding him except that he was the
brother of Muawiyah bin Amr al-Azdi.
Hadeeth - 21
Quote:
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
Tahqeeq
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
familyalhadith.
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
speechalhadith.
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
Quote:
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:
* This tradition has also been quoted by al-Tabarani and others
Tahqeeq
Recorded by Ibn Abi Hatim, as quoted by Ibn Katheer in his Tafsir (6/370, al-'Ilmiyya ed.), and AtTabrani 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 pulpitalhadith
All of its narrators are reliable. Imam Dhahabi cited both these routes in Siyar (3/269-270).
Hadeeth - 23
Quote:
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 Afiyy. Shuaib al-Arnaut said that no one narrates
from her except Abu Muawiyah 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
Quote:
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
Quote:
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
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 alMustadrak (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 Shuaib al-Arnaoot, 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. Shubah 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
Quote:
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:
* 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 Sad bin Abi
Waqqaas.
Hadeeth - 27
Quote:
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, saidalhadith.
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 Jafar at-Tahawi in Mushkil al-Aathar (763), Bukhari in At-Tareekh alKabeer in summarized form, and Ibn Asakir in Tarikh Damishq (14/143) through the route of Jareer
from Aamash from Jafar bin Abdur Rahman al-Bajaliyy from Hukaim bin Sad from Umm Salamah as
her statement.
Al-Bukhari and Ibn Abi Hatim listed Jafar bin Abdur Rahman al-Bajaliyy in At-Tareekh al-Kabeer
(2/196) and Al-Jarh wa at-Tadeel (2/483) respectively, but they did not mention any praise or criticism
related to him. Abu Hatim said that he was the Shaykh of Aamash. Ibn Hibbas listed him in AthThiqaat (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 Aamash from Hukaim directly, as discussed under
hadeeth no.15.
Hadeeth - 28
Quote:
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:
* al-Mustadrak, by al-Hakim, v2, p416; v3, p417
* Musnad, by Ahmad Ibn Hanbal, v6, p107
* 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
Awzai from Abu Ammar Shaddad from Wathilah. This was authenticated by Shuaib Arnaut in his
analysis of Musnad.
Hadeeth - 29
Quote:
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 Awzai related it from
Shaddad bin Abdullah (Abu Ammar) He did not mention full chain for this.
This was related by Abu Bakr al-Qateei in his additions to Fadhail 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-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-Daeefah (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-Istaiaab (3/1098) through the way of Ziyad bin alMundhir from Saeed 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 Mueen declared a liar. And I could not find anyone who has mentioned Saeed bin Muhammad alAzdi. I doubt he could be Muhammad bin Saeed 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-Daeefa (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 (Alis) 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 alMumineen 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-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 ulMu'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 mealhadith,
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. [AlMeezan (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 alJawzi 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:
* 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, AbdurRahman 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 AbuzZubair 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-Bahiliyyalhadith. 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 Umamahs) 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 shii 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 "alMawdhu'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
I 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.
* 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 Tabai 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 fatheruntil end".
First part
Hence, it has been narrated by Ahmad in Musnad (18907) and through his way Al-Hakim in "AlMustadrak" (4747), and through his way Al-Bayhaqi (7/64) but Al-Bayhaqi did not mention the story of
Hasan bin Hasans 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 daughteruntil 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 AlKhattab.
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. AlHakim 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 AlArna'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 Aalam
It has been relatated by Al-Fasawi in al-Marifah wa at-Tareekh (1/498) and through his way Bayhaqi in
Dalaail an-Nubuwwah (1/170-171) through the way of Yahya al-Himmaani from Qais bin Rabee from
Aamash from Ibayah bin Ribiyy 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 Ribiyy 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, Fadhail 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
Muassas Qurtuba), Tahawi in Sharh Mushkil Al-Aathar (no.148, Ar-Risala), Al-Hakim in AlMustadrak (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 Abbasalhadith.
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 Fadhail As-Sahaba (no.1336,1576) through the way of
Saleh b. Kaisan, and in Fadhail As-Sahaba he narrates it directly through Aisha with the words it is
said that Aisha 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 Aisha, 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, doesnt 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 Saeed 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.
: : : :
: " : :
: "
:

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 Saeed al-kufi was declared weak by Ibn Mueen, Ahmad, Abu Hatim and others. [Tahdheeb
(11/17)] Imam Tirmidhi declared this to be weak as quoted above.
Note that this tradition doesnt 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 doesnt 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 Shuaib 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 Aisha. Shaykh al-Albani authenticated this tradition
in his rulings on narrations of Sunan Tirmidhi. Similarly, Shaykh Arnaut 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 Sad (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.'"
also in al-Ansab al-Ashraf, by al-Baladhuri
Ibn Sad 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 Shuba from Mansur from Hilal bin
Yasaf from Aisha. Albani and Arnaut 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
Ibn Sad (8/160) relates it through a chain which contains Al-Waaqidi as well as Jaabir al-Jufi 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-Daeefa (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 Yaala and Abu Shaykh in Kitab al-Amthaal narrated it with a weak chain.
[Takhreej Ahadeeth al-Ihyaa (2/976)]
It was related by Abu Yala 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 Yala 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 Mueen, 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:
Ibn Kathir, v5, p299
Al-Waqidi mentioned it from Abu Mishar, as in Tabaqat of Ibn Sad (8/148). Al-Waqidi was abandoned
while Abu Mishar Najeeh bin Abdur-Rahman was weak in memory. Besides, this report is disconnected
as Abu Mishar was from those who met Tabaeen.
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), Arent 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 Sad (8/145) through Hisham al-Kalbi from his father Muhammad bin Saaib alKalbi from Abu Saleh from Ibn Abbas. Both Hisham and his father were abandoned as it is well known.
This narration doesnt specify any of the wives of the Prophet (saw).
It was also narrated by Ibn Sad (8/145-6) through the same Hisham al-Kalbi from Ibn al-Ghaseel from
Hamzah bin Abu Usaid from his father. This also doesnt 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 doesnt have anything for shiites 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 I 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 Aalam.
The particular statement, i.e. Kill this Nathal, 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 Nathal 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 Uthmans (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 Afaal al-Ibaad and Al-Baladhuri in Ansab al-Ashraf through
Ibn Shihaab az-Zuhri from Urwah from Aisha that she said, If I wanted to kill Uthman 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 Sad (3/60) and Al-Baladhuri (5/597) through the route of
Aamash 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. Amash 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-NakhaI regarding
Uthman she replied, MaadhAllah 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 atTabari (4/407), Meezan al-Eitedal (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 Sad in Tabaqat (2/27) and al-Baladhuri in Ansab al-Ashraaf (5/565) without
relating any Isnad to it rather Ibn Sad, 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 Aalam
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
wouldnt 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]

Analysis of Narrations Quoted in Shia Encyclopedia

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Analysis of narrations quoted in Shia Encyclopedia

3. Narrated Umm Salama:

4. The Prophet (PBUH&HF) said about Ahlul-Bayt:

* al-Awsat, by al-Tabarani, Tradition #18

The Messenger of Allah said:

Other similar traditions

* Musnad, by Ahmad Ibn Hanbal, v1, p331 (First edition)

* al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p221

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