Muhammad Moin

Analysis of narrations quoted in Shia Encyclopedia

46 posts in this topic

Assalam alaikum

The following 35 narrations have already been done, wa lillahil hamd. Here is the list:

[font="Arial"][1]. “[i]I am leaving behind two commands: the Book of Allah and my Sunnah[/i]“.[/font]

[font="Arial"][2]. “[i]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[/i].”[/font]

[font="Arial"][3]. [i]“Ali is with Quran, and Quran is with Ali[/i].”[/font]

[font="Arial"][4]. [i]“Behold! My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it was saved, and whoever turned away from it was perished.[/i]“[/font]

[font="Arial"][5]. [i]“Do not be ahead of them (Ahlul Bayt) 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![/i]“[/font]

[font="Arial"][6]. [i]“My Ahlul-Bayt are like the Gate of Repentance (Baab Hittah) of the Children of Israel; whoever entered therein was forgiven.”[/i][/font]

[font="Arial"][7]. [i]“O folk! I am soon going to depart from here, and although I have already told you, I repeat once more that I am leaving with you two things, namely, the Book of Allah and my descendants, that is, my Ahlul-Bayt.” Then he lifted Ali by the hand and said: “Behold! This Ali is with the Quran and the Quran is with him. These two shall never separate from each other until they come to me at the Pool of Kawthar.” [/i][/font]

[font="Arial"][8]. [i]“Whosoever wishes to live and die like me and enter that heaven (after death), which my lord has promised me, namely, the everlasting heaven should acknowledge Ali (AS) as his patron after me, and after him he should acknowledge the sons of Ali[/i].”[/font]

[font="Arial"][9]. [i]“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.”[/i][/font]

[font="Arial"][10]. [i]“My Ahlul-Bayt are the protected place of refuge about the dispute in religion.”[/i][/font]

[font="Arial"][11]. [size="3"]"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."[/size][/font]

[font="Arial"][size="3"][12]. [i]"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."[/i][/size][/font]

[font="Arial"][i][size="3"][13]. [/size][/i][size="3"]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."[/size][/font]

[font="Arial"][size="3"][14].[i] 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."[/i][/size][/font]

[font="Arial"][i][size="3"][15].[/size][/i][size="3"] 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."[/size][/font]

[font="Arial"][i][size="3"][16].[/size][/i][size="3"] 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)"[/size][/font]

[font="Arial"][i][size="3"][17].[/size][/i][size="3"] 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."[/size][/font]

[font="Arial"][i][size="3"][18].[/size][/i][size="3"] "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."[/size][/font]

[font="Arial"][i][size="3"][19].[/size][/i][size="3"] "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."[/size][/font]

[font="Arial"][i][size="3"][20].[/size][/i][size="3"] 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'.[/size][/font]

[font="Arial"][i][size="3"][21].[/size][/i][size="3"] Imam al-Hasan (AS) addressed the people after the martyrdom of his father Imam Ali Ibn Abi Talib (AS) and said during his speech…[/size][/font]

[font="Arial"][i][size="3"][22].[/size][/i][size="3"] 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..'[/size][/font]

[font="Arial"][i][size="3"][23].[/size][/i][size="3"] 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[/size][/font]

[font="Arial"][i][size="3"][24].[/size][/i][size="3"] 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!'"[/size][/font]

[font="Arial"][i][size="3"][25].[/size][/i][size="3"] '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:][/size][/font]

[font="Arial"][i][size="3"][26].[/size][/i][size="3"] 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'[/size][/font]

[font="Arial"][i][size="3"][27].[/size][/i][size="3"] "This verse has been revealed about five individuals: Myself, Ali, al-Hasan, al-Husain, and Fatimah."[/size][/font]

[font="Arial"][i][size="3"][28].[/size][/i][size="3"] 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."[/size][/font]

[font="Arial"][i][size="3"][29].[/size][/i][size="3"] 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[/size][/font]

[font="Arial"][i][size="3"][30].[/size][/i][size="3"] 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)?"[/size][/font]

[font="Arial"][i][size="3"][31].[/size][/i][size="3"] 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!"[/size][/font]

[font="Arial"][i][size="3"][32].[/size][/i][size="3"] "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."[/size][/font]

[font="Arial"][i][size="3"][33].[/size][/i][size="3"] "Me and Ali are from one tree, and the rest of people are from different trees."[/size][/font]

[font="Arial"][i][size="3"][34].[/size][/i][size="3"] "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."[/size][/font][font="Arial"][i]
[/i][/font]

[font="Arial"][i][size="3"][35].[/size][/i][size="3"] "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)."[/size][/font]




[b]To read them click here:[/b] [url="http://www.ahlalhdeeth.com/vbe/showthread.php?t=14569"]http://www.ahlalhdee...ead.php?t=14569[/url]




I'll continue with hadeeth no.36, Insha Allah. Edited by AbuMuslimKhorasani
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[b][b]Brief Introduction[/b]
[/b]

[b]
[/b]

[b][size=3]All praises due to Allah, and May His peace and blessings be upon His Last and Final Prophet Muhammad, and upon his family and companions.[/size][/b]

[b][size=3]Shia Encyclopedia has great fame among Shias so called internet debaters. They rely on this online encyclopedia assuming it to be a great research. But the fact is this work is full of weak and fabricated narrations. This Takhreej is a small effort to analyze the authenticity of narrations present outside the two Sahih.[/size][/b]

[b][size=3] [/size][/b]

[b][size=3]Notes: -[/size][/b]

[list][*][b][size=3]This Takhreej does not include those narrations which are in any of the two Sahih Books.[/size][/b][*][b][size=3]Normally while describing the Isnad I end up with the name of Sahabi without mentioning whether it is Marfoo’ or Mawqoof. In these cases the Isnad would be Marfoo’ from Prophet (SAW), except if I made it clear that it is Mawqoof.[/size][/b][/list] [b][size=3]In many cases I do not discuss the narrator in detail. That is due to the ruling being so clear regarding him, or it may be that I have discussed it at some other place.[/size][/b]
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al-Salamu `Aleykum,

Ok interesting, why don't you post the entire thing here brother? instead of linking?
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[quote name='Hani' timestamp='1340023660' post='117049']
al-Salamu `Aleykum,

Ok interesting, why don't you post the entire thing here brother? instead of linking?
[/quote]

That would take time.... Instead I would be posting from no.36 onward InshaAllah.
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[b]Hadeeth - 36[/b]


[quote]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: "[b]Thus Me and my Ahlul-Bayt are clear from the sins[/b]."

[list][*]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.[/list][/quote]

[size="3"][color="#0000FF"]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 [/color][/size][size="3"][color="#0000FF"]wa[/color][/size][size="3"][color="#0000FF"] at-Tirmidhi”. Wallahu A’alam[/color][/size]
[size="3"][color="#0000FF"]It has been relatated by Al-Fasawi in “al-Ma’rifah wa at-Tareekh” (1/498) and through his way Bayhaqi in “Dalaa’il an-Nubuwwah” (1/170-171) through the way of Yahya al-Himmaani from Qais bin Rabee’ from A’amash from ‘Ibayah bin Rib’iyy from Ibn ‘Abbas.[/color][/size]
[size="3"][color="#0000FF"]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, “[/color][/size][size="3"][color="#0000FF"]Me and my Ahlul-Bayt are clear from the sins.”

[/color][/size][size="3"][color="#0000FF"]Imam Abu Hatim ar-Razi declared this hadith to be falsehood (Baatil). [‘Ilal al-Hadeeth (6/490)][/color][/size]
[size="3"][color="#0000FF"]Ibn Katheer, after recording it, said, “In this hadeeth there is weakness (gharabah) and oddness (nakarah).” [al-Bidayah (3/366)][/color][/size]
[size="3"][color="#0000FF"]‘Abayah bin Rib’iyy was unreliable. [Lisan al-Meezan (3/247)]

[/color][/size] Edited by Muhammad Moin
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[b]Hadeeth - 37[/b]

[quote]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, [b]Khadija[/b] 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.

[/quote]



[color="#0000FF"][size="3"]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, [b]“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.”[/b] -- Its narrator are all trustworthy. Tirmidhi said this is Hasan Saheeh, Ibn Hibban included it in his Saheeh. The report in Musnad Ahmed, Fadha’il As-Sahaba, Hilyah Al-Awliya referenced by shia author, exists with this wording.[/size][/color]

[color="#0000FF"][size="3"]As for the wording mentioned by the Shia author then it was recorded by Ahmed (no.2668, 29903 Mu’assas Qurtuba), Tahawi in “Sharh Mushkil Al-Aathar” (no.148, Ar-Risala), Al-Hakim in “Al-Mustadrak” (no.3836, 4754, 4852) and said its Isnad is Sahih and Dhahabi agreed, through the route of Dawud b. Abil Furat from ‘Alba b. Ahmar Al-Yashkuri from ‘Ikrimah from Ibn Abbas…alhadith. – Allamah Al-Albani said, “Its narrators are all trustworthy, narrators of Bukhari, except ‘Alba b. Ahmar who was from the narrators of Muslim”.[/size][/color]

[color="#0000FF"][size="3"]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: [b]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”[/b]. And in the the narration of “Al-Awsat”, [b]“…..Fatimah and Khadijah, and then Aasiya the wife of Pharaoh”[/b]. – 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)][/size][/color]

[color="#0000FF"][size="3"]Recorded by Al-Hakim (no.4853), Ahmed in “Fadha’il As-Sahaba” (no.1336,1576) through the way of Saleh b. Kaisan, and in “Fadhail As-Sahaba” he narrates it directly through A’isha with the words “it is said that A’isha said..”, which is disconnected. In the report of “Al-Mustadrak” it has been narrated through same chain going back to Saleh bin Kaisan from Ibn Shihab from ‘Urwah from A’isha, [b]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[/b]. Isnad of this report is Sahih on the condition of Bukhari and Muslim just as said by Dhahabi and Al-Albani agreed.[/size][/color]

[color="#0000FF"]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: [b]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”[/b]. This is the wording present in Tirmidhi (5/702 Albani), referenced by shia author. This, however, doesn’t contain the names Fatimah (ra) and Aasiya (as). But Ibn Hajar mentioned it in “Al-Mutalib Al-‘Aaliyah” (16/167), attributing it to Musnad Al-Harith, as a Mursal narration from Urwah bin Zubair who said, [b]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 [u]Fatimah (ra) was the best woman of her time[/u]”[/b]. 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[/color]


[color="#0000FF"] [/color]
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[b]Hadeeth - 38[/b]




[quote]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), [b]Khadija[/b], and Fatimah. And [b]the most excellent one among them in the world is Fatimah[/b]."

Sunni references: Ibn Asakir, as quoted in Tafsir al-Durr al-Manthoor

[/quote][size=3] [/size]

[color="#0000FF"][color=blue][size=3]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.[/size][/color][/color]

[color="#0000FF"][color=blue][size=3]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.[/size][/color][/color]

[color="#0000FF"] [size=3]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)][/size][/color]
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Bismillah
All praises due to Allah, and may His peace and blessings be upon His last and final Messenger Muhammad.

Online shia encyclopedia is a good sources for Rawafidh to flood Sunni mind. Most of the narrations which shia quote against Ahlus-Sunnah are included in it. Hence, this takhreej would work as combat kit against them, Insha Allah.

This thread would be updated time to time, Insha Allah.

[b]Hadith - 1[/b]

[quote]Originally Posted by Shia Encyclopedia
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.
[/quote]

[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"]Note: - GF Haddad has presented a good Takhreej on this hadeeth. I’ve 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 Mu’atta through two companions; Abu Hurairah and ‘Amr bin Awf, and he declare it to be preserve and famous among scholars. [At-Tamheed (24/331)]

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

Ibn ‘Abbas: - Narrated through Ibn Abbas by Imam Al-Bayhaqi in “Sunan Al-Kubra” (10/114) and in “Dalaa’il An-Nubuwwah” (5/549), Al-Hakim in “Al-Mustadrak” (318), and Abu Bakr Al-Aajuri in “Ash-Sharee’ah” (5/2220). All of them narrate it through the route of Isma’eel bin Abi Uwais from his father from Thawr bin Zaid Ad-Dailee from Ikrimah from Ibn Abbas. This narration describe the speech of the Prophet (SAW) during his farewell pilgrimage.
Abdullah bin Abdullah bin Abi ‘Aamir Abu Uwais Al-Madani, the father of Isma’eel bin Abi Uwais, was close to weakness. Yahya and Ahmed said he was weak in hadith. Another time Yahya bin Mu’een said, there is no problem with him. In another narration, he said: Sadooq, but not Hujjah. Nasai and Ibn Madeeni also considered him weak. Abu Dawud said: Saleh Al-Hadith. Muslim relied on Abu Uwais in his Sahih. [Meezan Al-E’etidal (2/450)]
Isma’eel bin Abi Uwais was disagreed upon. The correct ruling on him is that he was truthful but made mistakes while narrating from his memory. Bukhari and Muslim narrated from him in their Sahih. [Refer to al-Kashif (1/247), Taqreeb (1/96), Meezan (1/222-223) etc]
In the report of Al-Aajurri, the father of Ibn Abi Uwais narrates from Abdullah bin Abi Abdullah Al-Basari also along with Thawr bin Zaid Ad-Dailee.

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

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

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

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

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

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

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


[b]Hadith - 2[/b]

[quote]Originally Posted by Shia Enc.
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)."[/quote]

[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"]This hadith has been narrated from several Sahabah, viz. Ali, Abdur-Rahman bin Awf, Abu Dharr, Zaid bin Thabit, Ibn Abbas, Ibn Umar, Jabir, Hudhaifa bin Usaid, Khuzaimah bin Thabit, Abu Sa’eed al-Khudri, Zaid bin Arqam, Sahl bin Sa’d, Dhumairah, ‘Aamir bin Lailah, ‘Adi bin Hatim, ‘Uqbah bin ‘Aamir, Abu Rafe’, Abu Shuraih al-Khuza’i, Abu Qudamah al-Ansari, Abu Hurairah, Abul Haitham bin at-Tayyahan, Umm Salamah, Umm Hani and a person from Qureish. However, most of these traditions are not established. [See the detail of these traditions in “Istijlab Irtaqa’ al-Ghuraf” (1/336-364) by Hafiz As-Sakhawi]



My intention is to analyze the authenticity of different wordings of this tradition.

[1] “I am leaving behind things [or two weighty things], the first of which is the book of Allah. In it is guidance and light. So stick to it.” So he urged us to [stick with] the book of Allah and aspired people of it. Then he said, “And my Ahlul Bayt. I remind you of Allah with regards to m Ahlul Bayt [He repeated this three times]”

This wording is established from the hadith of Yazeed bin Hayyan from Zaid bin Arqam related by Muslim (6304), Ahmad (19265), Nasai in “al-Kubra” (8119), Ibn Khuzaimah (2357) and others.

This wording is also established in the narration of Atiyyah from Abu Sa’eed al-Khudri. Ya’qoob al-Fasawi relates in “al-Ma’rifah wa at-Tareekh” (1/537) through Fudhail bin Marzooq from Atiyyah al-‘Awfi from Abu Sa’eed with the wording similar to that of Sahih Muslim. At the end Fudhail asked Atiyyah, “Who were the Itrah of Prophet (S.A.W.)?” He replied, “His Ahlul Bayt”.
حدثنا عبيد الله قال: أنبأ فضيل بن مرزوق عن عطية عن أبي سعيد الخدري قال: قال رسول الله صلى الله عليه وسلم: إني تارك فيكم الثقلين أحدهما أكبر من الآخر: كتاب الله عز وجل حبل ممدود من السماء إلى الأرض طرف في يد الله عز وجل وطرف في أيديكم فاستمسكوا به، ألا وعترتي. قال فضيل: سألت عطية عن عترته؟ قال: أهل بيته

There are other wordings also narrated from ‘Atiyyah, and that may be due to weakness in ‘Atiyyah or it may be that some narrators while trying to narrate it through meaning, have changed the sequence of the words unintentionally. WAllahu A’alam

Likewise, this has come under the hadith of Zaid bin Hasan al-Anmati from Ma’roof bin Kharraboodh from Abu Tufayl from Hudhaifa bin Usaid. It was reported by Tabarani in “Al-Kabeer” (3/67 & 3/180) and Abu Nu’aim in “al-Hilyah” (1/355), and its Isnad is weak due to Zaid al-Anmaati, as we’ll see later.

This wording has also been related by Tabarani in “Al-Kabeer” (3/66 & 5/166) through the way of Abdullah bin Bukair Al-Ghanawi from Hakeem bin Jubair from Abu Tufayl from Zaid bin Arqam. Hakeem bin Jubair was extremely weak. [Meezan (1/583)]



[2] “I am leaving behind things, which if you adhere to you shall never go astray. And that is the Book of Allah and my Ahlul Bayt [or my Itrah].”

This is disputed upon. This relation is famous from the hadith of Jabir, related by Tirmidhi in “Sunan” (3786), Tabarani in “Al-Kabeer” (2680) and “Al-Awsat” (4757) through the way of Zaid bin Al-Hasan Al-Anmati from Ja’far bin Muhammad from his father (Al-Baqir) from Jabir bin Abdullah. This tradition also mentions that the Prophet (SAW) said it during his farewell pilgrimage. This tradition is obviously Munkar for the following reasons:

Zaid bin al-Hasan al-Anmaati was weak as stated by Hafiz Ibn Hajar in Taqreeb (1/337). Abu Hatim said that he was Munkar al-Hadeeth.
The hadeeth of Thaqalain was said by the Prophet (SAW) at the place of Khumm. However, according to this tradition the Prophet said it during his pilgrimage, at ‘Arafah.
Zaid al-Anmaati relates it from Ja’far as-Sadiq, while the other trustworthy narrators related it through same Ja’far as-Sadiq and they did not mentioned Ahlul Bayt. Rather,during the farewell pilgrimage the Prophet (SAW) only urged people to stick with Qur’an. This tradition could be read in Sahih Muslim and other book.

If it is said that Shaykh al-Albani authenticated this, then answer would be: No, Shaykh al-Albani did not authenticate this particular incident; rather he specifically authenticated the wording which was common in both this narration and other narrations. He notified the weakness in Zaid al-Anmaati there. See, As-Saheehah (1761).

The other relation is that which was related by Tabrani [al-Kabeer (3/65)] through Abdul Malik bin Abi Suleiman and Harun bin Sa’d from ‘Atiyyah from Abu Sa’eed al-Khudri. This relation is not established due to Atiyyah. And the tradition through Atiyyah has come with the other wording also which doesn’t support this wording. Hence, this has been related through Katheer an-Nawa, A’amash, Fudhail bin Marzooq, Zakariyya and others from Atiyyah with the wording different than the wording related by Abdul Malik bin Abi Suleiman.

Hence, Ya’qoob al-Fasawi relates in “al-Ma’rifah wa at-Tareekh” (1/537) through Fudhail bin Marzooq from Atiyyah al-‘Awfi from Abu Sa’eed with the wording similar to that of Sahih Muslim [This has preceded already].

Fudhail was well famous for his companionship with Atiyyah and he was much well aware of the narrations of Atiyyah than any other. Besides that, he was also supported by al-A’amash from Atiyyah. So, it is established from this that what is established from the hadith of Atiyyah is that which come through Fudhail, and other people related it by meaning and hence came up with different wordings. Wallahu A’alam

Another tradition through Katheer bin Zaid from Muhammad bin Umar bin Ali from his father from Ali (ra). It has been recorded by Ishaq bin Rahuyah in his Musnad, as in “Al-Mutalib Al-‘Aaliyah” (16/142) by Ibn Hajar, likewise by Tahawi in Mushkil al-Aathar (5/13), through Abu ‘Aamir Al-‘Uqdi from Kathir bin Zaid from Muhammad bin ‘Umar bin Ali bin Abi Talib, from his father, from Ali bin Abi Talib….alhadith, which has the wording, “I have left behind among that which if you stick to you shall never go astray….”.
أن النبي صلى الله عليه وسلم حضر الشجرة بخم، فخرج آخذا بيد علي، فقال: من كنت مولاه فإن عليا مولاه – أو قال: فإن هذا مولاه – إني قد تركت فيكم ما إن أخذتم به لن تضلوا: كتاب الله وأهل بيتي. ألستم تشهدون أن الله ورسوله أولى بكم من أنفسكم؟ وأن الله ورسوله أولياؤكم؟ قالوا: بلى قال: فمن كنت مولاه

Ibn Hajar said, “Its Isnad is Sahih.”

I say: Katheer bin Zaid is disagreed upon. Ibn Hajar himself said in Taqreeb that he was Sadooq who used to commit mistakes. [Taqreeb] Mostly his hadith could be classified as Hasan, when not opposed by other reliable narrators. Imam Dhahabi, after quoting this tradition in disconnected form, said that there was weakness in Katheer. [Risalah Turq hadith “man kuntu maulahu fa ‘Aliyyu maulahu” (32)]

Ibn Jareer records this tradition, as mentioned treatise of al-Dhahabi and al-Bidayah of Ibn Katheer, and Ibn Abi Aasim in As-Sunnah [Zilal Al-Jannah (no.1558)] without relating the part mentioning the tradition of Thaqalain, while ad-Dawlabi related it in “Adh-Dhurriya at-Tahirah” (237) in disconnected form through Muhammad bin Umar bin Ali from Ali.

It was also related by al-Bazzar in his Musnad (864) through Su’ad bin Suleiman from Abu Ishaq from Harith fro Ali. This is weak due to Su’ad bin Suleiman and Harith al-A’awar.

Regarding Su’ad bin Suleiman, Abu Hatim said that he was not strong. Ibn Hibban listed him in ath-Thiqaat. [Tahdheeb (3/401)] It is not known whether he heard this from Harith before Ikhtilat or after it. Harith was weak according to most of the scholars. [Al-Kashif (1/303), Taqreeb (1/175), Tahdheeb (2/126)]

Also, there is disconnection between Abu Ishaq and Harith. Shu’bah said that Abu Ishaq did not hear from Harith except for four narrations. Yahya bin Sa’eed used to narrate from Abu Ishaq only those traditions of Harith which he actually heard from him. [Tahdheeb (2/126), Jami’ at-Tahseel (pg.245)] In our case, neither Abu Ishaq mentioned his hearing nor does Yahya al-Qattan narrate this from him.

Another narration, which urges muslims to stick with Ahlul Bayt, is related by al-Fasawi in “al-Ma’rifah wa at-Tareekh” (1/536) from the hadith of Zaid bin Arqam through the route of Jareer from Hasan bin Ubaidullah from Abu adh-Dhuha from Zaid bin Arqam (ra). This narration, with this wording, exists only in the version of al-Fasawi. Al-Hakim (4711) related it through the same Yahya bin Mugheerah without having the wording under consideration. Similarly, Tabarani relates it through Ali bin al-Madeeni and Khalid bin Abdullah al-Wasiti, (both of them) through Jareer. Also, the authentic tradition of Zaid bin Arqam has already been mentioned, which gives detail account of this statement of Prophet (SAW). WAllahu A’alam

Another tradition from Zaid bin Arqam is related in “al-Mustadrak” (4577) through Muhammad bin Salamah bin Kuhail from his father from Abu Tufail from Zaid. The authentic version of the hadeeth of Abu Tufail is coming under the study of the addition “they shall never separate”. Muhammad bin Salamah bin Kuhail was weak. [Lisan al-Meezan (5/183)]

This wording also exists in some version of the hadith of Shareek from Rukain from Qaasim bin Hassaan from Zaid bin Thaabit. [Musnad ‘Abd bin Humaid] This is not present in other version of the hadith of Shareek, narrated in Musnad Ahmad and other books of hadeeth. Shareek was weak.



Now, the following points would make the issue clear:

It is known that all these traditions are describing the same statement, and the occasion was one. The Prophet couldn’t have said all of those wordings because that would be useless.
The difference in the wording is due to reason that many people narrated it through meaning. So they narrated the summarized wording instead of exact wording. Prophet [SAW] could have uttered only one of those different wordings. That is the reason there is not a hadith with this wording except there is also other version of same narration exist which aids the version of Sahih Muslim.
The exact wording has been narrated by Muslim in his Saheeh and Ahmad in his Musnad through Zaid bin Arqam, and this is the most authentic Isnad of Hadith Thaqalain. Similarly, the tradition of Atiyyah al-‘Awfi supports this, which was narrated by Fudhail, Atiyyah’s closest student.
Besides that, the version of Muslim is also explicit. It has been narrated in a way which makes us to believe that it has been narrated precisely.
This wording of Sahih Muslim is also supported by the narration of farewell ceremony related by Muslim and other through Ja’far as-Sadiq from al-Baqir from Jabir (ra). If it was necessity for the Ummah to follow Ahlul Bayt then Prophet (SAW) would have made this clear during his farewell speech at Makkah. But rather he commanded to stick with the Qur’an and later on at Khumm he repeated the same thing except that he added the prescription for the Ummah to be careful with Ahlul Bayt.



[3]. Addition of “they shall never separate until they meet me at the fountain”.

This addition is proven in the hadeeth of Zaid bin Arqam. Hence, it was related by al-Fasawi in “al-Ma’rifah” (1/536), at-Tabarani in “al-Kabeer” (5/169)(5/170) and al-Hakim in “al-Mustadrak” (4711) all of them through Hasan bin Ubaidullah from Abu adh-Dhuha Muslim bin Sabeeh from Zaid bin Arqam.

Imam Tirmidhi relates it in his Sunan (3788) through A’mash from Habeeb bin Abi Thabit from Zaid bin Arqam. Its narrators are all reliable but there is some doubt whether Habeeb heard from Zaid or not. Ali bin Madeeni said, “He found Ibn Abbas, and heard from A’isha. He did not hear anyone besides them.” [Jami’ at-Tahseel (pg.158)] Therefore, this is disconnected. However, Nasai narrates it in al-Kubra (8092, 8410) and likewise Hakim (4576) and there they mention Abu Tufayl between Habeeb and Zaid bin Arqam. The statement of Ali bin Madeeni apply here as well, since Abu Tufayl was a Sahabi, but it is least applicable in case of Abu Tufayl because he was among those Sahabah who died after 100AH. Abu Tufail died in 110Ah while Habeeb bin Abi Thaabit died in 119AH. Both of them lived in Kufah. Imam Dhahabi declared this Isnad to be Qawi (strong), in his treatise on the hadith “man kuntu maulahu” (1/66, no.65).

This was reported in the narration of Atiyyah al-‘Awfi from Abu Sa’eed. Imam Ahmad records it in Musnad (11104, 11131, 11211 and 11561) through Atiyyah from Abu Sa’eed. Atiyyah bin Sa’d al-‘Awfi was weak in hadeeth.

This was also recorded by Imam Ahmad in his Musnad (21578, 21654) through Shuraik from ar-Rukain from Qasim bin Hassan from Zaid bin Thaabit. Shareek was weak. Qasim bin Hassaan al-‘Aamiri was Majhool al-Haal.

It was also related by At-Tabarani in “al-Kabeer” (3/67) through Zaid bin al-Hasan al-Anmati, he said narrated to us Ma’roof bin Kharboodh from Abu Tufayl from Hudhaifa bin Usaid al-Ghifari. Zaid bin Hasan al-Anmati was weak as already preceded.

[4]. Wording of “Khaleefatayn” instead of “Thaqalain”.

This word comes in the tradition of Shareek from Rukain from Qasim bin Hassaan from Zaid bin Thaabit. It was related by Ibn Abi Shaibah in “al-Musannaf” (31679), Imam Ahmad in his Musnad (21578, 21654) and others.

Shareek was weak, especially when opposes others. [Taqreeb (1/417)] And there is dispute regarding Qaasim bin Hassaan. Dhahabi quotes from Bukhari that his hadith is Munkar and he was not known. Ibn Hibban listed him among Thiqaat, like he does with Majhool al-Haal narrators. Ibn Shaheen said that Ahmad bin Saleh al-Misri said that he was Thiqah. While Abul Hasan Ibn al-Qattan said he was not known. WAllahu A’alam [Meezan (3/369), Tahdheeb (8/279)]

The word “Khaleefah” here doesn’t indicate the successor of Prophet (SAW) in any way. Qur’an cannot be a successor of the Prophet (SAW) for it was in authority even during the lifetime of the Prophet (SAW). In fact, the Messenger of Allah (SAW) himself followed the Qur’an. Khaleefa is simply something which has been left behind. WAllahu A’alam

[5]. Addition of “So be careful how you deal with these two”

This addition comes under the hadith of A’mash from Habeeb bin Abi Thabit [from Abu Tufail] from Zaid bin Arqam. This Isnad has been discussed under the addition of “they shall never separate…” so look there.

This is the only Isnad, according to my knowledge, which contain this wording and it is authentic, Insha Allah. Wallahu A’alam[/color]



[b]Hadith - 3[/b]

[quote]Originally Posted by Shia Enc.
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 al-Khulafaa, by Jalaluddin al-Suyuti, p173][/quote]

[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"]Related by Imam Al-Hakim in his “Al-Mustadrak” (4628) and declared its sanad to be authentic, likewise Tabarani relates it in “Al-Awsat” (8880) and in ‘’As-Sagheer” (720), through Abu Sa’eed at-Taimi from [Abu] Thabit mawla Abu Dharr who narrates it from Ummul Mu’mineen Umm Salamah [ra].
Al-Haithami said, “Narrated by Tabarani in Al-Awsat and As-Sagheer. And among its narrators is Saleh bin Abil Aswad, and he is weak.” [Majma’ Az-Zawaa’id (9/35), Daarul Fikr Beirut]

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

Regarding Abu Sa’eed at-Tameemi al-Uqaisa, Imam Dhahabi records in al-Meezan (2/30): Nasai said, “He was not strong”. Daarqutni said, “Matrook al-Hadeeth”. As-Sa’di said, “He wasn’t trustworthy”.
Hafiz Ibn Hajar further added in Lisan al-Meezan (2/433): Nasai said, in the tradition of Ibn ‘Adi, “He was not trustworthy”. Bukhari said, “(Scholars) speak against him”. Ibn Mu’een said, “He was nothing. He was worse than Rasheed al-Hijri, Habbah al-‘Arni and Asbagh bin Nabatah”. Abu Hatim said, “He was Layyin (soft), and he is more beloved to me than Asbagh bin Nabatah”. Ibn Hibban included him in Thiqaat and al-Hakim said he was Thiqah Ma’moon”.
So there remain two problems with this tradition of al-Hakim:
1. Al-Uqaisa, Abu Sa’eed was weak according to majority, viz. Ibn Mu’een, Nasai, As-Sa’di, Abu Hatim, ad-Daarqutni. They were opposed by Ibn Hibban and al-Haakim.
2. [Abu] Thabit was Majhool al-‘Ayn. No one narrates from him except Uqaisa, and there is no criticism or praised mentioned regarding him.
WAllahu A'alam
[/color]

[b]Hadith - 4[/b]

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

[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"]It has several chains going back to several companions. Reported as a hadith from Abu Dharr, Ibn Abbas, Abdullah ibn Zubair, Abu Sa’eed and Anas bin Malik.
Abu Dharr Al-Ghifari

[1] Tradition through Abu Ishaq As-Sabee’ee from Hanash Al-Kinani from Abu Dharr Al-Ghifari:

This has come through following routes from Abu Ishaq from Hanash Al-Kinani from Abu Dharr:

Related by Abu Bakr Al-Qatee’ee in “Ziyadaat Fadha’il As-Sahaba” (1402), Abu Abdullah Al-Hakim in his “Al-Mustadrak” (2/373 & 3/163), both through Mufaddhal bin Saleh. from Abu Ishaq from Hanash Al-Kinani from Abu Dharr Al-Ghifari.

Hakim declared it authentic on the condition of Muslim. Dhahabi rejected it and said, “Mufaddhal bin Saleh is ‘Waah’” and in another place he said, “Mufadhhal, only Tirmidhi has narrated from him (among six books) and they (scholars) declared him weak”.

Imam Bukhari and Abu Hatim declared him ‘Munkirul Hadith’. Imam Tirmidhi said, “he was not a Hafiz according scholars of Hadith”. [See “Tahdheeb At-Tahdheeb” (10/243)]

—————————–

Tabrani in “Al-Kabeer” (3/45), “As-Sagheer” (1/240) and in “Al-Awsat” (4/9), through Husain bin Ahmed bin Mansur Sajjadah Al-Baghdadi from Abdullah bin Daahir from Abdullah bin Abdul Quddus from A’amash from Abu Ishaq from Hanash bin Al-Mu’tamir from Abu Dharr, with the additional statement.. “My Ahlul-Bayt are like the gate of Hitta (a non Arabic word, see Quran 2:58) for Children of Israel”

I am unable to find information on “Husain bin Ahmed bin Mansur Sajjadah Al-Baghdadi”.

Regarding Abdullah bin Daahir, Ahmed and Yahya said that he was nothing (in the field of hadith). `Uqailee said ‘Rafidhi khabeeth’. [‘Al-Meezan’ (2/417), ‘Lisaan Al-Meezan’ (3/282)]

Regarding Abdullah bin Abdul Quddoos, Dhahabi said, “Kufi Rafidhi”. Yahya ibn Mu’een said ‘he is nothing. Rafidhi Khabeeth’. Nasai and others said about him that he was not a trustworthy narrator. Daar Qutni said that he was weak. [See “Al-Meezan” (2/257)]

There is some Kalaam about Hanash bin Al-Mu’tamir, which will be discussed later on. Insha Allah.

———————–
Reported by Al-Ajurri in “Ash-Sharee’ah” (3/347), from Abbaad bin Ya’qoob, from Amr bin Thaabit from Abu Ishaq from Hanash from Abu Dharr…alhadith.

In this chain Abbad bin Ya’qoob was Rafidhi, although fair in hadith and Bukhari narrated his reports in support with others. Abu Hatim said: Shaykh, Thiqah. Ibn Khuzaima said (while narrating a hadith): Narrated to us trustworthy in his narrations, and accused in his religion. Khatib said: Ibn Khuzaima later on stopped narrating from him. Ibn Adi said: He has narrated Ahadith in merits which were rejected on him.

He used to insult Salaf and Sahaba and was very extremist shi’a. Ibn Hibban said: “He died in 250 Hijri. He was a caller to the Rafidhism, and with that he would narrate Munkar narrations from famous narrators.” Daar Qutni said, “he was a shi’a, Sadooq (truthful)”. Ibrahim bin Abu Bakr bin Abi Shaybah said: If there had not been two shia, there would not been any authentic narrations in support of shi’ism. They were Abbad bin Ya’qoob and Ibrahim ibn Muhammad bin Maymoon. [Al-Meezan (2/379), Tahdheeb (5/95), Al-Majrooheen by Ibn Hibban (2/172)]

Abu Dawud said, ‘he was Rafidhi Khabeeth’. Nasa’i said, ‘Matrook in hadith’. Ibn Hibban said, ‘he used to narrate fabrications’. Al-`Ijli said, ‘he was very extreme in tashayyu’ (shi’a belief) and was very weak in hadith.’ [“Tahdheeb” (8/10)]

In conclusion Abbad bin Ya’qoob was ‘Sadooq, Rafidhi’, whose narrations should be looked upon. WAllahu A’lam

The sanad also contain ‘Amr bin Thabit Al-Bakri Abu Muhammad. Ibn Mu’een said, “he was not trustworthy (thiqah)”. In another report Ibn Mu’een said that he was weak. Abu Zur’ah said, ‘weak in hadith’. Similarly Abu Hatim said, and added, ‘his hadith should be written. He was extreme in his view and shi’ism’. Bukhari said, ‘he was not strong in hadith’. [Al-Meezan (3/249)]

At another place in similar tradition Abu Ishaq is changed to Simak bin Harb. That mistake was probably from Amr bin Thabit. Tabarani reported in “Al-Awsat” (5/354), through Muhammad ibn Uthman ibn Abi Shaybah from `Ali bin Hakeem Al-Awdi from `Amr bin Thabit from Simak bin Harb from Hanash bin Mu`tamir from Abu Dharr Al-Ghifari.

——————-

Reported by Tabarani in “Al-Awsat” (5/306, h.5390), through Ahmed bin Muhammad bin Sawadah from Amr bin Abdul Ghaffaar Al-Fuqaimi from Hasan bin Amr Al-Fuqaimi from Abu Ishaq, from Hanash, from Abu Dharr…alhadith.

Tabarani said, “No one narrates this hadith from Hasan bin Amr Al-Fuqaimi except Amr bin Abdul Ghaffar”.

Amr bin Abdul Ghaffar was Matrook. Abu Hatim: Matrook Ul-Hadith. Ibn Adi said: He was accused of fabricating narrations. Ali bin Al-Madeeni said: I left him because of his rafdh. Al-Uqaili said: Munkarul Hadith. [Al-Meezan 3/273]

As for Ahmed bin Muhammad bin Sawadah, then Daar Qutni said: his narrations are to be taken for support only, not for proof. Khatib said: I have only seen fair hadith from him.
Common defects in the chain:

All the above narration come through the common narrators, Abu Ishaq from Hanash Al-Kinani from Abu Dharr. Keeping this in mind let us analyze this link.

1). Abu Ishaq As-Sabee’ee, although a Thiqah narrator, was a Mudallis who used to do Tadlees through weak narrators. Hafiz Ibn Hajar listed him among the third category of Mudalliseen [Tabaqat Al-Mudalliseen (1/42)], which according to him is the category of those mudallis narrators who did Tadlis through weak narrators, although there is disagreement regarding acceptance or rejection of their narration with ‘an’ana.

In a version of this same hadith, Abu Ishaq narrates it through an unknown person from Hanash bin Al-Mu’tamir. Al-Fasawi records in his “Al-Ma’rifah wa At-Tarikh” with a sanad much better than above chains, it is mention there:

حدثنا عبيد الله عن إسرائيل عن أبي إسحق عن رجل حدثه عن حنش قال: رأيت أبا ذر آخذاً بحلقة باب الكعبة وهو يقول: يا أيها الناس أنا أبو ذر فمن عرفني ألا وأنا أبو ذر الغفاري لا أحدثكم إلا ما سمعت رسول الله صلى الله عليه وسلم يقول: سمعت وهو يقول: أيها الناس إني قد تركت فيكم الثقلين كتاب الله عز وجل وعترتي أهل بيتي، وأحدهما أفضل من الآخر كتاب الله عز وجل، ولن يتفرقا حتى يردا علي الحوض وإن مثلهما كمثل سفينة نوح من ركبها نجا، ومن تركها غرق

“(Al-Fasawi said:) Narrated to us Ubaydullah from Isra’eel from Abu Ishaq from a person who narrated to him from Hanash à Abu Dharr…..alhadith”

As it is quite clear that there is an unnamed mubhan narrator between Abu Ishaq and Hanash. And this report should be preferred over other Isnad because Isra’eel bin Yunus in the sanad was a grandson of Abu Ishaq As-Sabee’ee, also he was from the narrator of Kutub Sitta hence thiqah, and Ahmed preferred him over other in in Ahadith of Abu Ishaq. Abu Hatim, Yahya bin Mu’een and others also said that Isra’eel was the most aware of Abu Ishaq’s narrations. [See “Tahdheeb” (1/229)]

And Imam Daar Qutni preferred this sanad over other, as it is mention in “Ilal Daar Qutni” (6/236, q.1098).

So this make the hadith to be weak with all of its chains.

2). Hanash bin Al-Mu’tamir has some weakness in him.

Abu Hatim said, Hanash bin Al-Mu’tamir is Saleh according to me, I don’t see scholars taking him as proof. Abu Dawud said: Thiqah. Bukhari said: They (scholars) used to criticize his narrations. Nasai said: He was not strong. Ibn Hibban said:He is not to be taken as proof. Al-‘Ijli said: he was Thiqah. Abu Ahmed Al-Hakim said: He was not good according to scholars. Al-‘Uqaili, As-Saji, Ibn Jarood, Abu Arab Al-Saqli they all listed him amongst weak narrators. [Tahdheeb At-Tahdheeb (3/51)]

Ibn Hajar said: Sadooq (truthful) but he had Awham (confusion in narrations) and he also narrates from whom he didn’t hear (i.e. Mursal) [Taqreeb (1582)]

All these factors prove that there is no authentic chain for this. Besides all these, it is also doubtful whether Hanash heard it from Abu Dharr or not. That is because Hanash died in 90 AH or around it as per the statement of As-Safdi in “Al-Waafi”, and if that is true then it is difficult that this Kufi narrator could have heard this from Abu Dharr who died around 33AH or before it during the caliphate of Uthman, near Madina at a place called Ar-Rabdhah. And Hanash saying ‘I heard Abu Dharr’ is not something solid against what was said, because weak narrators many a times confused regarding narrators. WAllahu A’alam

Other Isnad of the hadith from Abu Dharr Al-Ghifari:

Related by Tabarani in “Al-Mu’jam Al-Kabeer” (3/45, h.2636), Al-Fasawi in “Al-Ma’rifa wat Tareekh” (1/294, Daarul Kutub Al-‘Ilmi Beirut), through Hasan bin Abi Ja’far from Ali bin Zaid from Sa’eed bin Musayyib from Abu Dharr Al-Ghifari.

Hasan bin Abi Ja’far was weak. He has been declared weak by Ahmed, Ibn Mu’een, Nasa’I, Ibn Madeeni etc. Bukhari said, “Munkirul Hadith”. Ibn Adi said: He, according to me, did not intentionally lie. [See, “Meezan Al-E’itedal” by Dhahabi (1/482) Daarul Ma’rifa Beirut]

Ibn Al-Jawzi said that Hasan bin Abi Ja’far was nothing, he mentioned that Nasai declared him “Matrook Al-Hadith”, and Sa’di called him “Waahiyul Hadith”. [Al-‘Ilal Al-Mutanahiyah (1/106)]

Secondly, Ali bin Zaid Al-Jid’an is also weak, as said by Ahmed, Ibn Mu’een. Abu Hatim and Bukhari said, “He is not to be depended upon.” Daar Qutni said, “There is weakness (layyin) in him” [See “Al-Meezan” (3/127-129)]

All these weakness shows that the report is Munkar as no one narrates this narration from Sa’eed bin Al-Musayyib except Ali bin Zaid bin Jaid’aan – who was weak – and no one narrates this from Ali bin Zaid except Hasan bin Abi Ja’far – who was also weak – hence as a whole this report is not good for even support.

———————–

Reported by Abu Bakr Al-Ajurri in his book “Ash-Sharee’ah” (3/347, no.1759), through Harun bin Abdullah Al-Bazzaz, who said, narrated to us Sayyar bin Hatim, narrated to us Harun Al-‘Abdi, he said, A Shaykh narrated to me, that he heard from Abu Dharr Al-Ghifari….alhadith.

Abu Harun Al-Abdi was Matrook. Nu’aym bin Hammad declared him liar. Ahmed said: He was nothing. Yahya said: He was weak, and didn’t narrate truthfully his narrations. Nasai said: Matrook Al-Hadith. [Al-Meezan (3/173)]

And the Shaykh of Al-Abdi is unknown.

Abu Sa`eed Al-khudri

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

Tabrani said, after narrating the hadith: “No one narrates this from Abu Salamah except Ibn Abi Hammad, and from him Abdul Aziz bin Muhammad was alone in narrating this.”

Hafiz Al-Haythami, after mentioning this narration in his book, said: “reported by Tabrani in his Al-Awsat and As-Sagheer. And in it are a group of narrators unknown to me.” [Majma’ Az-Zawa’id (9/94)]

Al-Haythami, probably, was referring to Muhammad bin ‘Abdul `Aziz, his father, Abdur-Rahman bin Abi Hammad and Abu Salama As-Saa`igh. I have not come across any Jarh or T`adeel regarding them. Wallahu A`alam.

As for `Atiyya Al-Awfi, then he was weak, without any doubt. [See, Tahdheeb At-Tahdheeb (7/200), no.414]. Some contemporaries has started spreading doubts regarding his weakness. Insha Allah, we’ll compile a detailed analysis of Atiyya’s status in hadith in future.

Ibn Abbas

Reported by Tabarani in “A-Kabeer” (3/46) and Abu Nu’aim in “Hilayah Al-Awliya” (4/306) both of them through the route of Muslim bin Ibrahim, from Hasan bin Abi Ja’far, from Abu Suhba, from Sa’eed bin Jubayr from Ibn Abbas….alhadith.

And Ibn Adi recorded it in “Al-Kamil” (2/760), as mentioned by Shaykh Sa’d Aal Humaid, from the route of Muslim bin Ibrahim from Hasan bin Abi Ja’far, from Amr bin Malik from Abil Jawza from Ibn Abbas….alhadith.

Hasan bin Abi Ja’far was weak munkirul hadith, as we have already discussed it above. As for Abu Suhba Al-Kufi, then Ibn Hibban mentioned him in his “Ath-Thiqaat”, and more than one narrates from him and no one mention any criticism on him. WAllahu A’lam
Abdullah bin Zubair

Reported by Al-Bazzar, as in “Majma’ Az-Zawaid” (9/168) and “Kashf Al-Astaar” (3/222), through Ibn Abi Maryam who said, narrated to us, Ibn Lahee’ah from Abul Aswad from Amir bin Abdullah bin Zubair, from his father…alhadith.

Keeping in mind that this an odd Isnad of this hadith, and Ibn Lahee’ah and then Al-Bazzar were alone with this narrations, there are two points regarding this:

[1]. In the Isnad of the report Ibn Lahee’ah (Abdullah bin Lahee’ah) was weak with the agreement of scholars as none of the three Abdullah, who were aware of actual narrations of Ibn Lahee’ah, are the narrator of this report. And those three Abdullah were: Abdullah bin Mubarak, Abdullah bin Wahb and Abdullah bin Yazeed Al-Muqree. Besides that, Ibn Lahee’ah is alone in narrating this hadith through this Isnad, as said by Al-Bazzar as in “Kashf Al-Astar”. And him being alone in narrating this hadith with this Isnad is sufficient for the rejection of this, and not to be counted it as supportive proof. This is because, singular narrations (Ifrad) are accepted from those who were Huffaz. There are long discussions with regards to Ibn Lahee’ahs reports, and scholars are divided into following categories with regards to him:

A). Those who consider his reports to be weak, regardless of whomsoever narrates from him.

B). Those who consider his those reports which are narrated by the three Abdullah, to be authentic.

With regards to the second opinion, its further debatable whether it means that there hearing from Ibn Lahee’ah is proven or the hadith with that chain itself is proven. But in any case, the hadith under discussion was not reported by any of the three Abdullah. Hence therefore the Isnad remains munkar, and it can’t be counted as a support for those narrations whose Isnad are not even closer to this.

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

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

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

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

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

DaarQutni said in his short book “Ad-Du’afa wa Al-Matrookeen”: Those narrations of Ibn Lahee’ah which came through Ibn Mubarak, Al-Muqree and Ibn Wahb are to be taken for support.

By all these quotes it is evident that Ibn Lahee’ah was himself weak even before his books were burnt, but his early narrations are to be taken as support and later narrations shouldn’t be taken even as support, because of possibility of Tadlees and Takhleet, specially when he came up with with an odd Isnad which was not narrated by anyone like him or better than him. Ibn Lahee’ah was a Mudallis and as we know Ibn Lahee’ah didn’t affirmed his hearing in the tradition under discussion, rather he narrates it with ‘an’ana form. Besides that even those traditions in which he affirmed his hearing are doubtful whether he heard it or not, that is because of his weakness he many a times changed ‘an’ana to haddathna. For more detail on the status of Ibn Lahee’ah refer to the book “An-Naqd Al-Binna li Hadeeth Asmaa” (pg. 41 onwards) by Shaykh Tariq Awadhullah, where the author analyzed all the views regarding Ibn Lahee’ah.

[2]. The second point which is to be looked into, Al-Bazzar was alone in reporting this through the route of Ibn Lahee’ah. Al-Bazzar was although a Hafiz of Hadith, but was also known for his mistakes in Sanad and Matan.

Abu Ahmed Al-Hakim said, “He did mistakes in Sanad and Matan”. Abu Abdullah Al-Hakim said, “I asked Daar Qutni regarding him, to which he replied that he used to make mistakes in Sanad and Matan.” Nasai criticized him, but he was thiqah who made many mistakes. [Meezan Al-E’itedal (1/124)]

Anas bin Malik

Reported by Khatib Baghdadi in his “Tarikh Baghdad” (12/91):

أخبرنا النجار حدثنا أبو الحسن علي بن محمد بن شداد المطرز حدثنا محمد بن محمد بن سليمان الباغندي حدثنا أبو سهيل القطيعي حدثنا حماد بن زيد بمكة وعيسى بن واقد عن أبان بن أبي عياش عن أنس بن مالك قال قال رسول الله صلى الله عليه و سلم إنما مثلي ومثل أهل بيتي كسفينه نوح من ركبها نجا ومن تخلف عنها غرق

“’Ubaydullah bin Muhammad An-Najjar à Abul Hasan Ali bin Muhammad bin Shaddad Al-Mutarriz à Muhammad bin Muhammad Al-Baghandi à Abu Suhail Al-Qatee’ee à Hammad bin Zaid & ‘Isa bin Waqid à Aban bin Abi Ayyash à Anas bin Malik………alhadith.” I couldn’t find any Jarh or Ta’deel on Abul Hasan Al-Mutarriz. Khatib listed him in Tarikh Baghdad but did not mention any Jarh or Ta’deel. I couldn’t come across any info regaring Abu Suhail Al-Qatee’ee.

And Aban bin Abi Ayyash was ‘Matrook’. Al-Fallas, Ibn Mu’een, Ahmed bin Hanbal and others declared him ‘matrook’. [Tahdheeb (1/85)] Ibn Hajar said, Matrook. [Taqreeb (1/51)]
Abu Tufayl

Reported by Ad-Dawlabi in “Al-Kuna wa Al-Asma”:

“Rawh bin Al-Farj à Yahya bin Sulaiman Abu Sa’eed Al-Ju’fi à Abdul Karim bin Hilal Al-Ju’fi à Aslam Al-Makki à Abu Tufayl ‘Amir bin Wathilah à Prophet (SAW)…..alhadith.”

In the chain above, both Abdul Karim bin Hilal Al-Ju’fi and Aslam Al-Makki are Majhool. Regarding Abdul Karim bin Hilal Dhahabi said: I am not aware who he is. [Al-Meezan (2/647)]. Aslam Al-Makki was also unknown. No one mention him besides Ibn Hibban who listed him among “Ath-Thiqat” (4/46). No one narrates from Aslam Al-Makki except Abdul Karim bin Hilal Al-Ju’fi (who himself was unknown), and these type of narrators are considered Majhool in correct view, but Ibn Hibban would consider them Thiqah and he was famous for making Tawtheeq of Majhool narrators. In another version of this report Abu Tufayl narrates from Abu Dharr Al-Ghifari, instead of directly from Prophet (SAW). [Al-Mutalib Al-‘Aliyah (16/220)] That is probably a mistake from some narrator. In any case the report is very weak, as said earlier. WAllahu A’alam

Athar of Ali bin Abi Taalib

Besides all the above quoted Marfoo’ narrations, there is a Mawqoof Athar of Ali (R.A.). It was reported by Ibn Abi Shaybah in his “Al-Musannaf” (6/372, h.32115):

Ibn Abi Shayba said: Narrated to us Mu’awiyah bin Hisham who said, narrated us ‘Ammar from A’mash from Minhal from Abdullah bin Al-Haarith from Ali (R.A.), he said, “Our similitude in this Ummah is like the Ark of Noah and the book Al-Hittah in Bani Israel”.

All the narrators of this are reliable. But that is not something specific to the members of household of the Prophet (SAW). Ali did not say, “Ahlul Bayt are like ark of Noah”, he rather said, “our similitude are like ark of Noah”. It means similitude of believers or companions are like ark of Noah. And that is what Quran tells us:

)ومن يشاقق الرسول من بعد ما تبين له الهدى ويتبع غير سبيل المؤمنين نوله ما تولى ونصله جهنم وساءت مصيرا(

And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will give him what he has taken and drive him into Hell, and evil it is as a destination. [Qur’an, An-Nisa, verse 115]

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

1. Fadha’il As-Sahabah by Ahmed bin Hanbal, with Ziyadaat of Abdullah bin Ahmed and Abu Bakr Al-Qatee’i [t. Wasiyullah Abbas, Mu'assasah Ar-Risalah], 2. Mustadrak lil Hakim, Daarul Kutub Al-Ilmiyyah. 3. Tahdheeb At-Tahdheeb by Ibn Hajr, Daarul Fikr. 4. Tabarani Al-Kabeer, Hamdi As-Salafi, Maktaba al-Uloom wal Hikam. 5. Tabarani Al-Awsat, Daarul Haramain. 6. Tabarani Al-Sagheer, Rawdh Ad-Daani, Maktabah Al-Islami Beirut. 7. Meezan Al-E’tedal, Daarul Ma’rifah Beirut. 8. Lisan Al-Meezan, Mu’assasat Al-Ilmi. 9. Ash-Sharee’ah, Abu Bakr Al-Aajurri, Mu’assasah Al-Qurtubah. 10. Al-Majrooheen by Ibn Hibban, t. Mahmood Ibrahim Zayad. 11. Tabaqat Al-Mudalliseen by Ibn Hajar, Maktabah Al-Manar 12. Al-Ilal by Daar Qutni, Daar Tayyiba Riyadh. 13. Majma’ Az-Zawa’id by Al-Haythami, Daarul Kutub Al-Ilmiyya Beirut. 14. Kashf Al-Astar by Al-Haythami, Mu’ssasat Ar-Risalah. 15. Musannaf Ibn Abi Shaybah, Maktabah Ar-Rushd Riyadh. 16. Al-Matalib Al-’Aliyah by Ibn Hajar, Daarul Asimah, Daarul Ghaith Saudi. Risalah Ilmiyyah for Jami’ah Imam Muhammad bin Sa’ud. 17. Hilyat Al-Awliya, Daarul Kitab Al-Arabi. 18. Tarikh Baghdad by Khatib Baghdadi, Daarul Kutub Al-Ilmiyya Beirut. 19. Mukhtasar Istadrak Adh-Dhahabi by Ibn Mulaqqin vol.3, Tahqeeq- Sa’d Aal Humayyid, Daarul Aasimah Riyadh. 20. Ahadeeth Shuyukh Ath-Thiqat Qadhi Abi Bakr Al-Ansari, t. Hatim Al-Awni, Daarul Alam al-Fawa’id. etc. 21. Fath Al-Wahhab vol.2 by Ahmed Al-Ghumari, t. Hamdi As-Salafi.[/color]



[b]Hadith - 5[/b]

[quote]Originally Posted by Shia Enc
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 al-Muttaqi al-Hindi, v1, p168, 6. Majma' al-Zawa'id, by al-Haythami, v9, p163, 7. Aqabat al-Anwar, v1, p184, 8. A'alam al-Wara, pp 132-133, 9. Tadhkirat al-Khawas al-Ummah, Sibt Ibn al-Jawzi al-Hanafi, pp 28-33,10. al-Sirah al-Halabiyyah, by Noor al-Din al-Halabi, v3, p273][/quote]


[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]This has been discussed briefly under Hadith Thaqalain. Recorded by Tabarani in “Al-Kabeer” [(3/66) & (5/166)], through Abdullah bin Bukair Al-Ghanawi from Hakeem bin Jubair from Abu Tufail from Zaid bin Arqam (ra).

Hafiz Al-Haythami, after mentioning this narration, said:
“Narrated by Tabrani, and in its first and second sanad exists Hakeem bin Jubair, who is weak.” [Majma’ Az-Zawa’id (9/259), Daarul Fikr Beirut]
Al-Albani declared the hadith to be ‘weak’. [Silsilah Ad-dha’eefah (4914)]
Regarding the narrator ‘Hakeem ibn Jubair’, Imam Ahmed said, “He was weak, Munkarul Hadith”. Daar Qutni said, “He was Matrook”. Nasai said, “He was not strong (in hadith)”. [See “Meezan Al-E’itedal” (1/583)]
Wallahu A'alam
[/color]

[b]Hadith - 6[/b]

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

[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]This tradition comes through Abu Sa’eed and Abu Dharr Al-Ghifari.
At-Tabarani relates it in “Al-Kabeer” (3/45), “Al-Awsat” (4/9) and in “As-Sagheer” (1/240) through Husain bin Ahmed bin Mansur Sajjadah Al-Baghdadi from Abdullah bin Daahir from Abdullah bin Abdul Quddus from A’amash from Abu Ishaq from Hanash bin Al-Mu’tamir from Abu Dharr.
This is fabricated. Both Abdullah bin Daahir and Abdullah bin Abdul Quddus were unreliable. There is disconnection between Abu Ishaq and Hanash. See the Takhreej of Hadith no.-4 [Hadeeth Safeenah].

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

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

[b]Hadith - 7[/b]

[quote]Originally Posted by Shia enc.
"O folk! I am soon going to depart from here, and although I have already told you, I repeat once more that I am leaving with you two things, namely, the Book of Allah and my descendants, that is, my Ahlul-Bayt." Then he lifted Ali by the hand and said: "Behold! This Ali is with the Quran and the Quran is with him. These two shall never separate from each other until they come to me at the Pool of Kawthar."

Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2
Takhreej
I am not able to find its source and Al-Haytami recorded it without indicating to its source.[/quote]


[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]I am not able to find its source and Al-Haytami recorded it without indicating to its source.[/color]

[i][b]By Abu Umayza[/b][/i]

[i]Asalaamu alaikum, the second part of this narration is found in Al-Hakim, 4628 and Tabarani's Al-Awst, 4877 and Mu'jam as-Sagheer, 1/255 (#694). Tabarani said it was da'eef jiddan due to Salih bin Abi al-Aswad. Al-Haythami recorded it in his Majma' 9/183 (#14767) on the authority of Umm Salamah, and said that the chain contains Salih bin Abi al-Aswad, who is da'eef.

Al-Aqeeli said in his Du'afaa', 4/66: "Salih bin Abi al-Aswad al-Koofi and his hadeeth are not mustaqeem..." and speaks at length about his weakness. In 'Lisan al-Meezan', 3/166, it states: "His hadeeth are not mustaqeem and not ma'roof..." and similar conclusions are found in 'Meezan al-I'tidaal', 3/396 - See also al-Albani's 'Jaami' as-Sagheer', 8239 and 'Saheeh wad-Da'eef Jaami' as-Sagheer', 3802.

In the narration of Al-Hakim, the sanad has been criticised due to the presence of Abu Sa'eed Taymi 'Uqaysaa' (is he the same person you mentioned in hadeeth 3 above?) - Even though Al-Hakim declared the chain to be saheeh, many have argued his leniency when it comes to narrations declaring the virtues of Ahl al-Bayt. For more on Al-Hakim's approach, see Ibn Taymiyyah, Majmu' Fatawa, 1/97; Ad-Dhahabi 'Meezan', 6/216 (and A'lam an-Nabula', 17/168); Ibn Hajar, 'Lisan', 5/232 and Ma'alami, 'Al-Tankeel', 2/472.

Anyway, scholars of hadeeth do not accept from 'Uqaysaa' and don't regard his narrations as authentic. Al-Aqeeli said about him that his riwayat are not reliable, he then brings examples of this in his Du'afaa', 3/109. In 'Lisan al-Meezan', 7/52: "He is not thiqat..." - Daraqutni said he was matrook, see Sh. Uthman al-Khamees, 'Kashf al-Jaani', 1/107 for more.

Allah knows best.[/i]

The part Abu Umayza discussed is the same one present under hadith - 3.

Ibn Hajar al-Haytami and the author of shia encyclopedia quoted it as a separate tradition, and in that form i am unable to trace its source.

[b]Hadith - 8[/b]

[quote]Originally Posted by Shia enc.
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[/quote]

[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]Sheikh Ali Al-Muttaqi recorded it in "Kanz Al-'Ummal" (11/612) attributing it to Al-Bawardi, Ibn Shaheen and Ibn Mandah, and said that Ziyad bin Mutrif, in this sanad, was unreliable (waah).

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

The report of Ziyad bin Mutrif was also narrated by At-Tabrani, al-Hakim and Abu Nu'aim but it does not contain any mention of progeny or sons of Ali (ra). Hence At-Tabrani narrated it in "Al-Kabeer" (5/194), al-Hakim in “al-Mustadrak” (4642) and Abu Nu'aim in Al-Hilyah (4/349-350) through the way of Yahya bin Ya'la Al-Aslami from 'Ammar bin Zareeq from Abu Ishaq from Ziyad bin Mutrif from Zaid bin Arqam, and sometimes he would not mention Zaid bin Arqam…alhadith. Abu Nu'aim said, "This report is ghareeb from reports of Abu Ishaq. Yahya is alone in narrating it from 'Ammar".
Al-Haythami [Al-Majma' (9/108)] said, "At-Tabarani narrated it and in it Yahya bin Ya'la al-Aslami was weak". Ibn Hajar also said that he was weak, in his At-Taqreeb (2/319). Also, see the detail of criticism on him in Tahdheeb (11/266).
As for Ziyad bin Mutrif then it is not established that he was a Sahabi. This is the only report which made some scholars to include him among Sahaba but this narration is unreliable, as stated by Ibn Hajar and Ibn Mandah. Dhahabi also said that his companionship is not proven, as quoted by al-Albani from him. See, Adh-Dha’eefa (892).

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

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

This has been related by Abu Nu’aim (1/86, 4/174) through the route of Muhammad bin Zakariyyah al-Ghalabi from: narrated to us Bishr bin Mihran: Narrated to us Shareek from A’amash from Zaid bin Wahb from Hudhaifa.
Abu Nu’aim said: Bishr alone narrates it from Shareek.
Shareek bin Abdullah al-Qadhi was weak due to his bad memory.
Regarding Bishr bin ‘Abdullah, Ibn Abi Hatim said, “my father abandoned his narrations”. Ibn Hibban listed him among trustworthy narrators. [al-Meezan (1/325)]
Muhammad bin Zakariyyah al-Ghulabi al-Basari was accused of lying. Ibn Hibban listed him among Thiqaat but added, “his hadith should be written for backup when narrate from reliable narrators”. This is obviously rejected. Daarqutni said, “He used to fabricate hadith”. Al-Haakim said in his Tareekh, after relating a hadith through al-Ghalabi, “Its narrators are trustworthy except for al-Ghalabi, and he was the problem (Aafah) of this tradition”. Dhahabi also accused him of lying. [Lisan al-Meezan (5/168)]

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

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

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

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

[b]Hadith - 9[/b]

[quote] Originally Posted by Shia enc.
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[/quote]

[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]It was related by at-Tabarani in “Al-Kabeer” (3/46) through the route of Ziyad bin al-Mandhir from Abdur-Rahman bin Mas’ud al-‘Abdi from ‘Aleem from Salman in mawqoof form.
Hafiz al-Haythami said, “In it exists Ziyad bin al-Mandhir, and he was Matrook”. [Majma’ az-Zawa’id (9/172)]
Al-Albani declared this hadith to be fabricated in “Ad-Da’eefah” (4915).

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


[b]Hadith - 10[/b]

[quote]Originally Posted by Shia enc.
The Messenger of Allah said: "My Ahlul-Bayt are the protected place of refuge about the dispute in religion." (Mustadrak Hakim)[/quote]

[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]Reported by Hakim in “Al-Mustadrak” (4715), who declared it ‘sahih’, with the wording:
“Stars are source of protection from destruction for the people of earth, and my Ahlul Bayt are protection from the Ikhtilaf (disagreement). Hence if a tribe from Arab will disobey him, they’ll be included into the force of Iblees.”
Imam Dhahabi comments: “Rather this is fabricated, Ibn Arkoon was declared weak, and likewise Khulaid bin Da’laj was declared weak by Ahmed and others.”

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

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

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

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

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

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

[b]Hadith - 11[/b]

[quote]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 [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]Suleiman Al-Qunduzi (pg.370) qouted it from “Nawadirul Usul” of Hakeem Tirmidhi, through the route of Ubayd bin Khalid: Narrated to us Muhammad bin Uthman Al-Basari: Narrated to us Muhammad bin Fudhail [sic] from Muhammad bin Sa’d bin Abi Teeba from Miqdad bin Al-Aswad….alhadith.
Note: - Qadhi ‘Iyadh mentioned it without Isnad.

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


[b]Hadith - 12[/b]

[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 [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]Al-Haythami in his "Majma' Az-Zawa'id" (5/195) said that it was reported by Tabrani and in it’s Isnad were those narrators whom he could not identify.
I could not find it in Tabarani’s Ma’aajim.WAllahu A’alam
It was also recorded by Abu Nu'aym in "Al-Hilyah" (9/64-65) through the way of Ibrahim bin Al-Yasa' Al-Maliki who said, narrated to us Ja'far bin Muhammad from his father from his grandfather from Ali. Ali Al-Muttaqi also attributed it to Al-Hilyah and said that it contained Ibrahim bin Al-Yasa' who was very weak (WAAH).[/color]

[b]Hadith - 13[/b]

[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 [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]Recorded by Al-Hakim in “Al-Mustadrak” (3558) and declared it authentic on the condition of Bukhari. Dhahabi said: On the condition of Muslim. The more appropriate translation would be, “You are my Ahl and these are my Ahlul Bayt”. This tradition differentiates between Ahl and Ahlul Bayt. No other tradition supports this statement. WAllah A’alam
While it was narrated by Al-Bayhaqi in “Al-I’eteqad” (pg. 327) and in “As-Sunan Al-Kubra” (2/150) through the same Isnad as of Al-Hakim with the wording: I (Umm Salama) asked, “O Messenger of Allah! Am I not from Ahlul Bayt?” He replied, Why not, Insha Allah.
Abu Abdullah Al-Hakim said, “The sanad of this hadith is Sahih and all of its narrators are trustworthy”.
Both these Isnad contain Abdur-Rahman bin Abdullah bin Deenar and he was not that strong. Ibn Mu’een said, “There is some weakness in his hadeeth according to me”. Abu Hatim said, “There is some weakness (Layin) in him. His narrations should be written without taking it as hujjah”. Bukhari relied on him in his Sahih. Ibn ‘Adi said, “Some of his traditions are Munkar, no one support him in that”. Ibn Hajar summarized, “He was truthful but used to make mistakes”. [Taqreeb (1/577), Tahdheeb (6/187)][/color]


[b]Hadeeth - 14[/b]

[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
[/quote]


[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]I have never seen any such versión of this incident. Hopefully, this is another deceptiion of the author. Wallahu A’alam
A narration near to it could be found in Tafseer Tabari (20/266), Sunan Tirmidhi (3205, 3787) Usudul Ghabah (1/490) as a hadith of Umar bin Abi Salamah. This was also quoted by As-Suyuti but this does not contain the reply “No” in it, rather it has the wording “you are at your position (makan), and you are on al-Khayr (good)”. This narration contain Muhammad bin Suleiman al-Asbahani who nárrate it from yahya bin ‘Ubaid al-Makki from ‘Ataa from Umar bin Abu Salamah. Al-Asbahani had weakness in him. [Tahdheeb (9/178-179)]. Imam Tirmidhi mentioned its weakness by saying, “This hadeeth is Ghareeb from the narrations of ‘Ataa from ‘Umar bin Abi Salamah”.[/color]


[b]Hadeeth - 15[/b]

[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 [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]Reported by Tabari (20/267) through Abdullah bin Abdul Quddus from Al-A’amash from Hakeem bin Sa’d from Um Salamah…alhadith.
Abdullah bin Abdul Quddus was untrustworth and a Rafidhi, hence not to be taken as proof. Ibn Mu’een said, “He is nothing, and he was an evil Rafidhi”. Nasai said, “He was not reliable”. Daarqutni said, “He was weak”. [Meezan (2/457)]
Ibn Humaid, Shaykh of at-Tabari, was unreliable aswell. Bukhari said, “Feehi nazar”. Ya’qoob al-Fasawi said, “He has munkar traditions in excess”. Nasai said, “He was not reliable”. Other scholars declared him liar. [Meezan (3/530)]
Another thing which testifies to the weakness of this tradition is that it says that Prophet (pbuh) commanded Umm Salamah (ra) to not allow anyone, but she couldn’t stop Fatimah (ra) when she came; similarly she could not stop Hasan (ra) and Husain (ra) from their grandfather. This is obviously not true in the light of other established traditions according to which Prophet (saw) himself called Ali, Fatimah and their two sons. WAllahu A’alam[/color] Edited by kalaam
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[b]Hadeeth -16[/b]

[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
* Usdul Ghabah, by Ibn al-Athir, v3, p33 [/quote]


[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]Reported by Al-Hakim (4709) through the way of Abdur-Rahman bin Abu Bakr Al-Mulaiki from Isma’eel bin Abdullah bin Ja’far from his father, i.e., Abdullah bin Ja’far bin Abu Talib [and not Ja’far (r.a.) himself, as the shia author thinks, because Ja’far died during the lifetime of Prophet (s)] from Umm Salamah (ra)…alhadith.
Al-Mulaiki in the isnad is extremely weak; rather some have declared him abandoned. [Meezan (5/550), Talkhees al-Mustadrak (h.4709)]
The text of this hadith also testifies that it is not authentic. It says that the incident happened while Safiyyah was with the Prophet (saw), while the authentic traditions state that Umm Salamah was with prophet (pbuh) in her house.[/color]

[b]Hadeeth - 17
[/b]

[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 al-Manthoor, by al-Suyuti, v5, pp 197,199 * Tafsir Ibn Jarir al-Tabari, v22, pp 5,6 (saying seven month) * Tafsir Ibn Kathir, v3, p483 * Musnad, by al-Tiyalasi, v8, p274 * Usdul Ghabah, by Ibn al-Athir, v5, p146 [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]It was reported by Ahmad (13728, 14040), Ibn Abi Shaiba (32272), at-Tirmidhi (3206), Ibn Jareer in his Tafsir (20/263), al-Hakim in “al-Mustadrak” (4748) and others through the way of Hammad bin Salamah from Ali bin Zaid from Anas bin Malik.
Ali bin Zaid bin Jud’aan was weak. But in the chain of al-Hakim, Hammaad narrates from Humaid as well alongwith Ali bin Zaid. This was most probably a mistake from Husain bin Fadhl, the narrator from Hammad in this case. He was opposed by Ahmad bin Hanbal, Abd bin Humaid and many other thiqah narrators. [Shu’ab al-Arna’ut, Musnad Ahmad (14040)]

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


[b]Hadeeth - 18[/b]

[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
* Usdul Ghabah, by Ibn al-Athir, v5, p146
* Majma' al-Zawa'id, by al-Haythami, v9, pp 121,168
* Mushkil al-Athar, by al-Tahawi, p338[/quote]

[color="#8B0000"][b]Tahqeeq[/b][/color]
[color="#0000FF"]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 don’t know where it says eight months as quoted by the author. However, it is present in a relation through Abu Sa’eed al-Khudri.
It contains Abu Dawud al-A’ama [Nufai’ bin Harith]. After recording this tradition Ibn Katheer said, “Nufai’ bin Haarith was Kadhhaab”. Hafiz al-Dhahabi said in al-Meezan (4/272) in the entry of Nufai’: Yahya bin Mu’een said, “He was nothing”. Nasai said, “He is abandoned”. Ad-Daarqutni and others said, “He was abandoned”. Abu Zar’ah said, “He was nothing”.[/color]

[b]Hadeeth - 19[/b]

[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 [/quote]

[color="#8B0000"][b]Tahqeeq[/b][/color]
[color="#0000FF"]As-Suyuti attributed it to tafsir of Ibn Mardawayh which is unavailable now. WAllahu A'alam[/color]

[b]Hadeeth - 20[/b]

[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 [/quote]

[color="#8B0000"][b]Tahqeeq[/b][/color]
[color="#0000FF"]It was narrated by at-Tabarani in "Al-Awsat" (8/111) through the way of Abdullah bin Muslim Al-Mula'I from Abul Jihaf from Atiyya Al-Awfi from Abu Sa'eed Al-Khudri.
Atiyyah al-‘Awfi was weak, while Ibraheem bin Habib and Abdullah bin Muslim were unidentified.
It has another route which mentions “eight months” instead of “fourty days”. Hence, it has been related by Khateeb in “al-Muttafiq wa al-Muftariq” (2/1158) and Ibn ‘Asaakir (42/136) through the route of Ishaq bin Ibrahim: Narrated to us al-Kirmani bin ‘Amr: Narrated to us Salim bin Abdullah Abu Hammaad: Narrated to us ‘Atiyyah al-‘Awfi from Abu Sa’eed.
This route, again, contains ‘Atiyyah and he was weak. Salim bin ‘Abdullah Abu Hammaad was not known. Khateeb Baghdadi said in “al-Muttafiq wa al-Muftariq”, “He narrates from ‘Atiyyah. Al-Kirmani bin ‘Amr, the brother of Mu’awiyah bin ‘Amr al-Azdi, narrates from him”. Hafiz Mughaltay also listed him in “Ikmal Tahdheeb al-Kamaal” (5/192) but did not provide any further information.
As for al-Kirmani bin ‘Amr, then I could not find any information regarding him except that he was the brother of Mu’awiyah bin ‘Amr al-Azdi.[/color]

[b]Hadeeth - 21[/b]

[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
* Majma' al-Zawa'id, by al-Haythami, v9, p172
[/quote]

[color="#8B0000"][b]Tahqeeq[/b][/color]

[color="#0000FF"]Reported by Abu Abdullah Al-Hakim (4802), he said narrated to us Abu Muhammad Hasan bin Muhammad bin Yahya (known as) Ibn Akhi Tahir Al-'Aqeeqi Al-Husaini, he said narrated to us Isma'eel bin Muhammad bin Ishaq bin Ja'far bin Muhammad bin 'Ali bin Husain, narrated to me my uncle Ali bin Ja'far bin Muhammad, narrated to me Husain bin Zaid, from Umar bin Ali from his father Ali bin Husain that Hasan gave a congregational speech the time when Ali was martyred. Hence he praised Allah and glorified him, and then he said, "In this night, a person has been taken away from you. One whom no earlier people preceded nor does the later people could find him. The Messenger of Allah, sallallahu 'alaihi wa sallam, used to give him the flag and he would fight with Jibreel on his right and Mikaeel on his left. And, therefore, he would not come back without winning the battle. He did not left behind any Gold or silver, except seven hundred Dirham of his income, through which he wanted to buy a servant for his family…alhadith.
With regards to the narrator Abu Muhammad Al-Aqeeqi, known as Ibn akhi Tahir, Imam Dhahabi said, "He narrated the hadith from Ad-Dabari from Abdur-Razzaq with an unblamish isnad that Ali was the best of human being, and from Ad-Dabari from Abdur-Razzaq from Ma'mar from Muhammad from Abdullah bin Saamit in a marfoo' form that 'Ali and his progeny would seal (the chain of) inheritors (ar. Awsiya) till the day of Judgement. These two (reports) are evidence for his lie and his Rafdh". Ibn Hajar affirmed Adh-Dhahabi's words. [Al-Meezan (1/521), Lisan al-Meezan (2/252)]
Also, Ali bin Husain (Zain Al-'Aabideen) couldn't have heard it directly as this speech, as per the text of this report, was given just after the martyrdom of Ali bin Abi Talib in the year 40AH, and Zain al-'Aabideen was about two years old at that time.
Scholar who declared this narration to be unreliable includes Al-Dhahabi in his Talkhees of Al-Mastadrak (no.4802) and Al-Albani in "As-Saheeha" (2496).
A similar tradition has been recorded by At-Tabrani in "Al-Awsat" (2/336) through Salam bin Abi Umrah from Ma'roof bin Kharboodh from Abu at-Tufail that he heard Hasan bin Ali during a congregational speech…alhadith.
With regards to Salaam bin Abi 'Umrah, Imam Yahya bin Mu'een said that his narrations were not of any value. Ibn Hibban said, "It is not permitted to take him as evidence", while Al-Azdi said that he was Waahi al-Hadeeth (worse in hadith). [At-Tahdheeb (4/251)]

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


[b]Hadeeth - 22[/b]

[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:

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

[color="#8B0000"][b] Tahqeeq[/b][/color]
[color="#0000FF"]Recorded by Ibn Abi Hatim, as quoted by Ibn Katheer in his Tafsir (6/370, al-'Ilmiyya ed.), and At-Tabrani in "al-Mu'jam al-Kabeer" (3/93) through Husain bin Abdur-Rahman from Abu Jameela from Hasan bin Ali.
Al-Haythami said in "al-Majma'" (9/172) that all of its narrators were trustworthy.
This was also related by Ibn ‘Asakir in Tarikh Damishq (13/270) through the way of Yazid bin Harun: Narrated to us al-‘Awwaam bin Hawshab from Hilal bin Yasaaf that he heard Hasan bin Ali while he was on pulpit…alhadith
All of its narrators are reliable. Imam Dhahabi cited both these routes in “Siyar” (3/269-270).[/color]

[b]Hadeeth - 23[/b]

[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 [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"]Recorded by Abu Ja'far at-Tahawi in "Sharh Mushkil al-Aathar" (2/244) through Ibn Lahee'ah from Abu Sakhr from Abu Mu'awiyah al-Bajaliyy from 'Amrah al-Hamdaniyyah. Ibn Lahee'ah was weak as discussed under hadith Safeenah.
As for ‘Amrah al-Hamdaniyyah, she is ‘Amrah bint Af’iyy. Shu’aib al-Arna’ut said that no one narrates from her except Abu Mu’awiyah al-Bajaliyy (‘Ammaar ad-Duhni). She is listed in “Ath-Thiqaat” (5/288) of Ibn Hibban as ‘Amrah bint Ash-Shafi’. [Al-Arnaut, Mushkil al-Aathar (2/239)][/color]

[b]Hadeeth - 24[/b]

[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[/quote]


[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"]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.[/color]

[b]Hadeeth - 25[/b]

[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
* Majma' al-Zawa'id, by al-Haythami, v9, p119 [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]This tradition as a whole is Munkar, although some of its content is established in other traditions. This tradition was related by Ahmad bin Hanbal (no.3061), Nasai in “al-Khasais” (24), al-Haakim in “al-Mustadrak” (4652) and others through the route of Abu Bulj: Narrated to us ‘Amr bin Maymoon.
The most balance view regarding Abu Bulj, as stated by Shaikh Shu’aib al-Arna’oot, was that of Ibn Hibban as mentioned in “al-Majruheen” (3/113). He said, “He (Abu Bulj) has narrated from Muhammad bin Hatib and ‘Amr bin Maimoon. Shu’bah and Hushaim have narrated from him. He was from those who used to commit mistakes.” Ibn Hibban continues, “So I believe that he is not to be taken as Hujjah in those traditions in which he was alone in narrating.”
The content of this hadith is Munkar and someone like Abu Bulj is not expected to have heard this huge content from ‘Amr with exception to other students of ‘Amr.
In brief, this narration in this form is Munkar but the part quoted here in the Shia Encyclopedia, which is the hadith of Kisa, is established through other traditions.[/color]

[b]Hadeeth - 26[/b]

[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:
* Tafsir al-Kabir, by Ibn Jarir al-Tabari, v22, p7
* Tafsir Ibn Kathir, v3, p485
* al-Mustadrak, by al-Hakim, v3, p147
* Mushkil al-Athar, by al-Tahawi, v1, p336; v2, p33
* History of al-Tabari, Arabic version, v5, p31[/quote]

[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]This is basically the same narration present in Sahih Muslim and other books through Sa’d bin Abi Waqqaas.[/color]


[b]Hadeeth - 27[/b]

[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
[/quote]

[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"]This has been recorded by Ibn Jareer at-Tabari in his Tafseer (20/263) through A'amash from 'Atiyyah al-'Awfi from Abu Sa'eed that the Messenger of Allah, sallallahu 'alaihi wa sallam, said…alhadith.

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

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

It was also related by Abu Ja’far at-Tahawi in “Mushkil al-Aathar” (763), Bukhari in “At-Tareekh al-Kabeer” in summarized form, and Ibn ‘Asakir in Tarikh Damishq (14/143) through the route of Jareer from A’amash from Ja’far bin Abdur Rahman al-Bajaliyy from Hukaim bin Sa’d from Umm Salamah as her statement.
Al-Bukhari and Ibn Abi Hatim listed Ja’far bin Abdur Rahman al-Bajaliyy in “At-Tareekh al-Kabeer” (2/196) and “Al-Jarh wa at-Ta’deel” (2/483) respectively, but they did not mention any praise or criticism related to him. Abu Hatim said that he was the Shaykh of A’amash. Ibn Hibbas listed him in “Ath-Thiqaat” (6/134), as expected from his odd methodology in these cases. And Allah knows best.
This was also related with more detail, with significant differences in the wording, by Ibn Jareer At-Tabari (20/267) through Abdullah bin Abdul Quddus from A’amash from Hukaim directly, as discussed under hadeeth no.15.[/color]

[b]Hadeeth - 28[/b]

[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:
* Tafsir al-Kabir, by Ibn Jarir al-Tabari, v22, p6
* al-Mustadrak, by al-Hakim, v2, p416; v3, p417
* Musnad, by Ahmad Ibn Hanbal, v6, p107
* Majma' al-Zawa'id, by al-Haythami, v9, p167
* Mushkil al-Athar, by al-Tahawi, v1, p346
* Sunan, al-Bayhaqi, v2, p152 [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]
[color="#0000FF"]It was related by Ibn Jareer (20/264) through Abdus-Salam bin Harb from Kulthoom al-Muharibi from Abu ‘Ammar Shaddaad bin Abdullah from Wathilah. Kulthoom bin Ziyad al-Muharibi was weakened by Nasai, while Ibn Hibban listed him among reliable narrators. [Lisan (4/489)]
This has been narrated, without mention of abuse, by Ibn Abi Shaibah (32103), Ahmad (16988), Ibn Hibban in his “Saheeh” (6976), Ibn Jareer (20/264), Tahawi in Sharh al-Mushkil (773) and others through Awza’i from Abu ‘Ammar Shaddad from Wathilah. This was authenticated by Shu’aib Arna’ut in his analysis of Musnad.[/color]


[b]Hadeeth - 29[/b]

[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 [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"]This was recorded by al-Jazari in Usd al-Ghabah (1/498) where he said, “and Awza’i related it from Shaddad bin Abdullah (Abu ‘Ammar)…” He did not mention full chain for this.
This was related by Abu Bakr al-Qatee’i in his additions to “Fadha’il as-Sahaba” (1150) and Abu Ahmad al-Haakim in “al-Asaami wa al-Kuna” (2/63) through a very weak chain. This contain Ahmad bin Muhammad bin Umar al-Yamami who was abandoned. Suleiman bin Abi Suleiman was very weak. [Wasiyullah ‘Abbas, Fadhail as-Sahabah (fn.2/672-673)]
This hadith is established without mention of the head of Husain, as discussed under previous hadith.[/color]


[b]Hadeeth - 30[/b]
[quote]
While commenting on the verse 33:33, al-Tabari, Ibn Kathir and al-Suyuti have stated in their exegesis:
Ali Ibn Husain said to a Syrian: "Have you read this verse in Surah al-Ahzab, O people of the House! Allah intends to keep you pure from blemish and to purify you with a thorough purification (Quran 33:33)?"
The Syrian said: "Does this verse pertain to you?" The Imam replied: "Yes, it pertains to us."

Sunni references:
* Tafsir al-Kabir, by Ibn Jarir al-Tabari, v22, p7
* Tafsir Ibn Kathir, v3, p486
* Tafsir al-Durr al-Manthoor, by al-Hafidh al-Suyuti, v5, p199 [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"]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)]
[/color]

[b]Hadeeth -31[/b]

[quote]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 [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"]Recorded by Ibn 'Asakir (42/431) through the way of Abul Hasan Ad-Daarqutni, narrated to us Ahmad bin Muhammad bin Sa'eed, narrated to us Yahya bin Zakariyya bin Shaiban, narrated to us Y'aqub bin Ma'bad, narrated to me al-Muthanna Abu 'Abdullah from Sufyan Ath-Thawri from Abu Ishaq As-Sabee'i from 'Aasim bin Dhamrah and Hubairah, and from al-'Alaa bin Saleh from Minhal bin 'Amr from Abbad bin Abdullah al-Asadi, and from 'Amr ['Aamir] bin Wathila. All of them narrate it from Ali.
Al-Albani said in “Ad-Da’eefah” (4949), “The atrocity of this narration is probably due to al-Muthanna, for I could not find any biography of him”.

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

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

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

[b]Hadeeth - 32[/b]

[quote]It is also narrated that:
The Prophet (PBUH&HF) said: "Verily, Allah, to whom belong Might and Majesty, has placed the progeny of each prophet into his backbone (Sulb), and He, Exalted, has placed my progeny into the backbone of Ali Ibn Abi Talib."

Sunni references:
* al-Tabarani
* Abul-Khair al-Haakimi, on the authority of al-Abbas
* al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239
* al-Kunooz al-Mataalib [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"]It was recorded by Tabarani in "al-Kabeer" (3/43) through Yahya bin al-'Ala Ar-Razi from J'afar bin Muhammad from his father from Jabir bin Abdullah.
Al-Haythami said in "Majma' Az-Zawa'id"(9/172), "Narrated by at-Tabrani and in it exists Yahya bin al-'Ala who was Matrook". Also refer to al-Meezan (4/397-398) by Dhahabi.

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

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

[b]Hadeeth - 33[/b]

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

[color="#8B0000"][b]Takhreej[/b][/color]


[color="#0000FF"]Recorded by Al-Hakim (no.2949) and Ibn Asakir (42/64) through Harun bin Hatim he said, Abdur-Rahman bin Abi Hammad informed us, narrated to us Ishaq bin Yunus from Abdullah bin Muhammad bin Aqeel from Jabir.
Haakim declared this chain authentic. Dhahabi contradicted him by saying, "No, by Allah. Harun was Haalik.” Regarding him, Nasai said "he was not reliable", and Abu Hatim and Abu Zar'ah abandoned his hadith.

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

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

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

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

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

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

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

[b]Hadeeth - 34[/b]

[quote]
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 [/quote]

[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"] 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.[/color]

[b]Hadeeth - 35[/b]

[quote]It is narrated that:
The Messenger of Allah said: "Any relation will end on the day of Judgment except my relation. And the root (identification) of every one is his father, except the progeny of Fatimah, since I am their father and their root (identification)."

Sunni references:
* Ibn al-Jawzi, al-Bayhaqi, and al-Darqunti, al-Dhahabi on the authorities of Umar Ibn al-Khattab, Ibn Abbas, Ibn Zubair, and Ibn Umar.
* al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239
* Similar tradition has been narrated by Abu Ya'la, al-Tabarani on the authority of Fatimah (AS) and Ibn Umar
[/quote]

[color="#8B0000"][b]Takhreej[/b][/color]

[color="#0000FF"]This was reported by Abu Bakr Al-Qatee'i in his additions to "Fadha'il As-Sahaba" (no. 1070) and Abu Nu'aim in "Ma'rifah As-Sahabah" (1/56) through the way Muhammad bin Yunus al-Kudaimi from Shareek from Shabeeb bin Gharqada from Mustazill bin Husain in which there is mention of Umar's marriage proposal towards Ali for his daughter Umm Kulthoom, may Allah be well pleased with them.
Mustazill was a Taba’i as stated by Ibn Hajar. Ibn Hibban listed him among Thiqat [Al-Isabah (6/290)]. This isnad is very weak due to reasons as follow:
1. Shareek Al-Qadhi who used to commit excessive mistakes [Taqreeb 1/417].
2. The narrator from Shareek is Bishr bin Mihran and he was abandoned by Abu Hatim, although Ibn Hibban listed him among trustworthy narrators [Lisan Al-Meezan (2/34)].
3. Muhammad bin Yunus al- Kudaimi was abandoned [Meezan (4/74-76)].

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


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

First part
Hence, it has been narrated by Ahmad in Musnad (18907) and through his way Al-Hakim in "Al-Mustadrak" (4747), and through his way Al-Bayhaqi (7/64) but Al-Bayhaqi did not mention the story of Hasan bin Hasan’s marriage proposal for the daughter of Miswar. Imam Ahmad said narrated to us Abu Sa'eed mawla Bani Hashim, narrated to us, Abdullah bin Ja'far, narrated to us Umm Bakr bint Miswar bin Makhrama, from 'Ubaidullah bin Abi Rafe' from Miswar that Hasan bin Hasan sent him marriage proposal for his daughter…until he Miswar narrated from the Messenger of Allah, “Indeed every relation will end on the day of judgment except my Nasab, my Sabab and my Sihr".
Note:- “Nasab” means close retionship like son and daughter. “Sabab” is connection. “Sihr” is relation established though marriage like father-in-law and mother-in-law. [Faidh al-Qadeer by al-Munawi]
Umm Bakr bint Miswar was not known. Only Abdullah bin Ja'far narrates from her. [Al-Meezan (4/611), Lisan Al-Meezan (7/531)]
Abdullah bin Imam Ahmed reported in his addition to Musnad (18930) where he reported this through Muhammad bin 'Abbad Al-Makki, instead of Ahmed, with the same sanad onwards, but in it Abdullah bin Ja'far narrates from Ja'far (As-Sadiq) as well, along with Umm Bakr. Wallahu A'alam
It was also narrated by At-Tabrani in "Al-Kabeer" (11/243) and Khateeb Al-Baghdadi (10/271) through the way of Musa bin Abdul 'Aziz from Hakam bin Abaan from 'Ikrimah from Ibn 'Abbas. Musa bin Abdul Aziz Al-'Adani was truthful with some softness, while Hakam bin Abaan was truthful who had some Awhaam (mistakes). [Taqreeb (2/225-226) and (1/230)]
Recorded by Sa'eed bin Mansur in his Sunan, as said by Al-Albani, and Ibn Sa'd in Tabaqat (8/463) through Ja'far bin Muhammad from his father (Al-Baqir) who mention the incident of marriage of Umm Kulthum from Umar. In it Umar reports from the Prophet (saw) the statement under consideration. Its narrators were trustworthy scholars, except that this is disconnected between Al-Baqir and Umar bin Al-Khattab.
Al-Hakim also reports this in his "Al-Mustadrak" (4684), and through his way Al-Bayhaqi in "As-Sunan Al-Kubra" (7/63-64) and in it Al-Baqir reports from Ali bin Al-Husain who mentioned the incident. Al-Hakim declared it authentic, while Dhahabi contradicted by saying that it is disconnected. The disconnection is due to the fact that Ali bin Husain did not find the time of Umar bin Khattaab.
Imam Tabarani reported in "Al-Kabeer" (3/45) through Hasan bin Sahl Al-Hannaat who relates it from Sufyan bin Uyainah from Ja'far bin Muhammad from his father from Jabir as a saying of the Prophet (asws). Al-Albaani said that its narrators were all Thiqaat except this Al-Hannaat, and As-Sam'aani mentioned him in "Al-Ansaab" but did not mention any praise or criticism on him. Later on he (Albaani) found that this narrator was listed in "Ath-Thiqat" of Ibn Hibban where it is mention, "Al-Hasan bin Sahl Al-Khayyat (actually al-Hannaat). He narrates from Abu Usama and people of Kufa. Al-Hadhrami (Muhammad bin Abdullah) narrates from him". [As-Saheeha (2036), Ath-Thiqat (8/181)]
At-Tabarani reported in "Al-Kabeer" (3/45, no.2634) through the way of Yunus bin Abi Ya'fur from his father from Abdullah bin Umar who heard from Umar bin Al-Khattab who relates it from Prophet (asws). Yunus bin Abi Ya'fur is from the narrators of “Sahih Muslim”, but Yahya bin Mu'een, Ahmed bin Hanbal, Nasai and others declared him to be weak. Ibn Hibban listed him amongst trustworthy narrators but then also mentioned him among weak narrators. Abu Hatim said, Saduq. Daar Qutni said Thiqah, while Al-'Ijli said there is no problem with him [At-Tahdheeb (11/397)]. Ibn Hajar said, he was truthful (Saduq) who used to make a lot of mistakes. [Taqreeb (2/351)]
At-Tabarani reported in “Al-Kabeer” (3/44) where he said, narrated to us Ja'far bin Muhammad bin Suleiman An-Nawfali Al-Madeeni, narrated to us Ibrahim bin Hamza Az-Zubairi, narrated to us Abdul Aziz bin Muhammad Ad-Darawardi from Zaid bin Aslam from his father. He relates a story related to marriage of Umar bin Al-Khattab with Umm Kulthum. In it Ali bin Taalib relates from Umar who relates it from Prophet (saw). Shaykh Al-Albani said, its narrators are all trustworthy from the narrators of Sahih, with the exception of An-Nawfali, the sheikh of At-Tabrani.
It is mentioned in "Irshad Al-Qasi wa Ad-Daani" (pg.236, 237) by Naif Al-Mansuri that he (An-Nawfali) narrated from Abdul Aziz bin Abdullah Al-Uwaisi and Ibrahim bin Al-Mundhir Al-Hizami. And Abul Qasim At-Tabrani narrated from him. Dhahabi and As-Sakhawi mentioned him but they did not mention anything else besides what has already been mentioned. Abu Nu'aim relates from him in "Al-Mustakhraj", and Al-'Iraqi said he was trustworthy. Al-Albani said, he did not find biography of him.
Narrated by Ibn Shaheen in "Al-Afrad" (1/2), as said by Al-Albani (SS. 5/62), through Salama bin Shabeeb who said Husain bin Muhammad bin A'yun informed us, Abdullah bin Zaid bin Aslam informed us, from his father similar to the previous. Al-Albani said, "I do not know who is Husain bin Muhammad bin A'yun". I say, he could be Hasan bin Muhammad bin A'yun documented in Tahdheeb Al-Kamal (6/306), and he was from the narrator of two Sahih. That is because Salamah bin Shabeeb narrates from Al-Hasan, and there is no mention of Husain anywhere according my knowledge and that of Shaykh Albaani. And it is highly possible that it was a mistake of some scribe. Wallahu A'alam.
Recorded by Hafiz As-Silafi in "Mu'ajam As-Safar", as said by Al-Albaani, through Ahmed bin Sinan bin Asad bin Hibban Al-Qittaan, narrated to us Yazeed bin Harun he said, Hammad informed us, narrated to me Ibn Abi Rafe' that Umar bin Al-Khattab said, I heard the Messenger of Allah (S)…alhadith. Al-Albani said, "Its narrators are all trustworthy Huffaaz with the exception of Ibn Abi Rafe' and his name was Abdur-Rahman. No one narrates from him except Hammad bin Salama. Ibn Mu'een said that he was Saleh. Hafiz said, Maqbool from the fourth category. So he was a Taba'i who did not meet Umar.
Al-Albani said, "It is also narrated by Hasan bin Hasan from his father from Umar similarly. Al-Bayhaqi relates it with weak disconnected isnad".
It was narrated by Abu Musa al-Madeeni in "Al-Lata'if fi Daqa'iq Al-Ma'arif", as quoted by Al-Albani, through Ali bin Abi Talib who narrates it from Umar. In its Isnad, 'Alaa bin 'Amr Al-Hanafi was a liar, and Nadhr bin Mansoor was weak.
Conclusion: As a whole this report is authentic based on several shawahid it has. This was declared to be Sahih by Shaykh Al-Albani in "As-Saheeha" (2036) and Sahih Jame' As-Sagheer (4527). Shu'aib Al-Arna'ut also declared Hasan based on Shawahid. Also those who declared this authentic include Abu Abdullah Al-Hakim and Ibn As-Sukan as in "Talkhis as Habeer" (3/304).

Second Part
"The root of everyone in his father, except the progeny of Fatimah since I am their father"
Some of its routes have already been mentioned and the problems of it have been discussed there [See, under hadeeth no.32]. There are some other similar traditions, but none of them are worthy to be used for support.
Hence Abul Qaasim At-Tabrani relates in "Al-Kabeer" (3/44) and Khateeb in "Tareekh Baghdad" (11/285). Likewise Abu Ya'la narrates it in his Musnad, as in Al-Maqsad Al-'Ula (3/202) by Al-Haythami. All of them narrate it through Jareer from Shaibah bin Na'aamah from Fatimah bint Husain from Sayyidah Fatimah (ra), she heard from her father….alhadith. Shaibah bin Na'amah was declared to be weak by Yahya bin Mu'een and Ibn Hibban said that it is not permitted to take him as Hujjah, although he contradicted himself by mentioning him in Ath-Thiqaat. Ibn Jarood also listed him among weak narrators and Al-Bazzar said he was soft in hadith (layyin al-hadith). See Al-Meezan (2/286), Lisan Al-Meezan (3/159). Besides that Fatimah bint Husain bin Ali did not hear anything from her grandmother Fatimah bint Muhammad (SAW), as in Jami' At-Tahseel (pg.318) by Al-'Alaai, hence this report is Mursal as well as weak.
Ibn Al-Jawzi weakened this hadith. Al-Haythami (9/173) said after recording it, "Related by At-Tabrani and Abu Ya'la. Shaibah bin Na'amah exists in it and it is not permitted to take him as evidence." Ahmed bin Hanbal denied this hadith as in Tareekh Baghdad (11/284).[/color]
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[size="3"][color="#ff0000"]This thread is Sticky now. [/color][/size]
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[b]Hadeeth - 39[/b]


[size="3"][quote]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).[/quote][/size]

[color="#0000FF"][size="3"]Recorded by Tirmidhi (no.3892) through the way of Hashim bin Sa’eed Al-Kufi who said, narrated to us Kinanah who said narrated to us Safiyyah bint Huyai, [b]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[/b]. [/size][/color]

[color="#0000FF"][b][size="4"]حدثنا محمد بن بشار قال: حدثنا عبد الصمد بن عبد الوارث قال: حدثنا هاشم هو ابن سعيد الكوفي قال: حدثنا كنانة، قال: حدثتنا صفية بنت حيي، قالت: دخل علي رسول الله صلى الله عليه وسلم وقد بلغني عن حفصة وعائشة كلام فذكرت ذلك له، فقال:[/size][/b][b][size="4"] " ألا قلت: فكيف تكونان خيرا مني وزوجي محمد وأبي هارون وعمي موسى "[/size][/b][b][size="4"]؟ وكان الذي بلغها أنهم قالوا: نحن أكرم على رسول الله صلى الله عليه وسلم منها، وقالوا: نحن أزواج النبي صلى الله عليه وسلم وبنات عمه وفي الباب عن أنس هذا حديث غريب لا نعرفه من حديث صفية إلا من حديث هاشم الكوفي، وليس إسناده بذاك[/size][/b] [/color]

[color="#0000FF"][size="3"]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 the chain of it is not strong”.[/size][/color]

[color="#0000FF"][size="3"]Hashim bin Sa’eed al-kufi was declared weak by Ibn Mu’een, Ahmad, Abu Hatim and others. [Tahdheeb (11/17)] Imam Tirmidhi declared this to be weak as quoted above.[/size][/color]

[color="#0000FF"][size="3"]Note that this tradition doesn’t necessitate superiority of Safiyyah over Aishah and Hafsah, may Allah be pleased with them. Rather this tradition deny the superiority of them over Safiyyah in those matters which were mentioned by them against her, i.e. nearness to the Prophet through lineage as both the group were somehow related with prophets. And Allah knows best.[/size][/color]

[color="#0000FF"] [size="3"]The tradition of Anas is authentic and clearer. It was reported by Ahmad (12392), Tirmidhi (3894) and others. According to this tradition the incident took place between Safiyyah and Hafsah as the latter called her the daughter of Jew (bint al-Yahudi). This tradition doesn’t speak regarding superiority.[/size][/color]
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To be honest, I don't know what the Shia encyclopedia is, but the Shia do use the above narrations. However, I tried searching for it and I found something called "a shi'ite encyclopedia".

By clicking on it I found some piece they wrote on the Mahdi, and it contained the following narration:

[quote]The Prophet (PBUH&HF) said: "We the children of Abd al-Muttalib are the Masters of the inhabitants of the heaven: Myself, Hamza (RA), Ali (AS), Ja'far Ibn Abi Talib (RA), al-Hasan (AS), al-Husain (AS), and al-Mahdi (AS)."

Sunni references:

Sunan Ibn Majah, v2, Tradition #4087
al-Mustadrak, by al-Hakim, on the authority of Anas Ibn Malik
al-Daylami
al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p245 [/quote]


[color="#8B0000"][b]Takhreej:
[/b][/color]
[color="#0000FF"][u][b]First chain:
[/b][/u]
-Ibn Majah wrote it in his book of Sunan with this Isnad:

حَدَّثَنَا هَدِيَّةُ بْنُ عَبْدِ الْوَهَّابِ , حَدَّثَنَا سَعْدُ بْنُ عَبْدِ الْحَمِيدِ بْنِ جَعْفَرٍ , عَنْ عَلِيِّ بْنِ زِيَادٍ الْيَمَامِيِّ , عَنْ عِكْرِمَةَ بْنِ عَمَّارٍ , عَنْ إِسْحَاق بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ , عَنْ أَنَسِ بْنِ مَالِكٍ , قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , يَقُولُ

[Hadiyah ibn `Abd-al-Wahhab told us, Sa`ad bin `Abdul-Hameed bin Ja`far told us, from `Ali bin Ziyad al-Yamami, from `Ikrimah bin `Ammar, from Ishaq bin `Abdullah bin abi Talha, from Anas ibn Malik: (and he mentions it...)]

- al-Daylami in his Musnad and others have quoted this same Hadith from Ibn Majah and placed it in their books.

- al-Mezzi mentioned another route for this chain but its source is unknown, he said in Tahthib al-Kamal 20/343:

وقال محمد بن خلف الحدادي، عن سعد بن عبد الحميد، عن عبد الله بن زياد، عن عكرمة بن عمار، وتابعه أبو بكر بن محمد صالح بن يزيد القناد، عن محمد بن الحجاج، عن عبد الله بن زياد السحيمي

[It was narrated by Muhammad bin Khalaf al-Hidadee from Sa`ad bin `Abdul-Hameed, he was followed on this by Abu Bakr Muhammad bin Salih al-Qannad, from Muhammad bin al-Hajjaj, from `Abdullah bin Ziad al-Suheimi, from `Ikrimah bin `Ammar]

[u][b]Second chain:
[/b][/u]
- The second chain is written by abu Na`eem al-Isbahani in "Akhbar Isbahan" and it goes like this:

حَدَّثَنَا الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ ، ثنا عَلِيُّ بْنُ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ عَنْبَسَةَ وَرَّاقُ عَبْدَانَ ، ثنا عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ إِبْرَاهِيمَ الأَنْبَارِيُّ ، ثنا عَبْدُ الْمَلِكِ بْنُ قَرِيبٍ ، سَمِعْتُ كِدَامَ بْنَ مِسْعَرِ بْنِ كِدَامَ يُحَدِّثُ ، عَنْ أَبِيهِ ، عَنْ قَتَادَةَ ، عَنْ أَنَسِ بْنِ مَالِكٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

[al-Hussein bin Muhammad bin `Ali told us, `Ali bin Muhammad bin Ja`far bin `Anbasah Warraq `Abdan told us, `Abdullah bin al-Hassan bin Ibrahim al-Anbari told us, `Abdul-Malik bin Qarib told us, I heard Kidam bin Mis`ar bin Kidam narrate, from his father, from Qatadah, from Anas ibn Malik: (and he mentions it...)]

- al-Khateeb mentioned it in Tareekh Baghdad and others as well quoted the same Hadith.

[u][b]The narrators of the first chain:[/b][/u]

- Hadiyah ibn `Abd-al-Wahhab al-Maruzi, from the tenth class(tabaqah), "صدوق ربما وهم" "truthful, doesn't have good memory".
source: Taqreeb al-Tahtheeb 2/315, Tahtheeb al-Tahtheeb 7/321.

- Sa`ad bin `Abdul-Hameed bin Ja`far bin `Abdullah bin al-Hakam al-Ansari abu Mu`ath al-Madani. "صدوق له أغاليط" "truthful, has mistakes".
source: Taqreeb al-Tahtheeb 1/288, and check: Meezan al-I`tidal 2/124 and Tahtheeb al-Tahtheeb 3/477.

- `Ali bin Ziyad al-Yamami. This is how it was mentioned in Sunan ibn Majah, but he is `Abdullah bin Ziyad al-Yamami, ibn Hajar said in al-Tahtheeb: "He is abu al-`Ala' `Abdullah bin Ziyad al-Suheimi." al-Bukhari said about him in al-Tareekh al-Kabir "Munkar al-Hadith", ibn Katheer said "He is an unknown man", al-Dhahabi said "It is not known who he is", and ibn Hajar said "weak".
source: al-Tareekh al-Kabir 3:1/95, al-Jarh wal-Ta`deel 2:2/62, Meezan al-I`tidal 3/127, Taqreeb al-Tahtheeb 2/37, Tahtheeb al-Tatheeb 7/321.

- `Ikrimah bin `Ammar: al-`Ijli, abu`Ammar al-Yamani. "صدوق يغلط" "truthful, makes mistakes", maybe he made Tadlees and maybe he had problems memorizing some Hadiths, makes mistakes when narrating from Yahya bin abi Katheer.
source: al-Tareekh al-Kabir 4:1/50, al-Jarh wal-Ta`deel 3:2/10, al-Kashif 2/276, al-Mughni 2/438, Meezan al-I`tidal 3/90, Taqreeb al-Tahtheeb 2/30, Tahtheeb al-Tahtheeb 7/261.

[u][b]The narrators of the second chain:[/b][/u]

- `Ali bin Muhammad bin Ja`far bin `Anbasah Warraq `Abdan. ibn Hajar mentioned his name but nothing else.
source: Lisan al-Meezan 4/258.

- `Abdullah bin al-Hassan bin Ibrahim al-Anbari. al-Khateeb mentioned this narration in his Tarjamah, no mention of disparagement or appraisal.
source: Tareekh Baghdad 9/434.

- Kidam bin Mis`ar bin Kidam. ibn abi Hatim wrote his Tarjama, no mention of disparagement or appraisal.
source: al-Jarh wal-Ta`deel 3:2/174.

- Qatadah, trustworthy and does Tadlees, and he made `An`anah.


[u][b]Grading:
[/b][/u]- Ibn Katheer said this Hadith is "Munkar" in al-Fitan wal-Malahim 1/33.
- al-Dhahabi mentioned its second Isnad and said "Batil" in Meezan al-I`tidal 2/406.
- al-Khateeb mentioned it in its second Isnad and said "Munkar" in Tareekh Baghdad 9/434.


[u][b]Conclusion:
[/b][/u]Extremely weak.[/color] Edited by Hani
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[b]Hadeeth - 40[/b]
[quote]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[/quote]

[color="Blue"]It was related by Ahmad (26366) in this form through Fulait from Jasrah bin Dajajah from ‘Aishah. While Ahmad at another place and Nasai related it in brief form through the same Isnad.
Haythami said, “It was related briefly by Abu Dawud and Others. This (narration) was related by Ahmad and its narrators were Thiqaat.” Shaykh Shu’aib declared this to be Hasan.[/color]
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[b]Hadeeth - 41[/b]

[quote]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 [/quote]
[color="Blue"]It was related by Ahmad (25560, 25049, 25708), Abu Dawud (4875), Tirmidhi (2502) and others through Sufyan from Ali bin Aqmar from Abu Hudhaifa from A’isha. Shaykh al-Albani authenticated this tradition in his rulings on narrations of Sunan Tirmidhi. Similarly, Shaykh Arna’ut declared the isnad to be Saheeh on the condition of Muslim.[/color]
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[b]Hadeeth - 42[/b]

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