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Classification of the Narrations on the Verse of Tatheer
When we study the narrations on the verse of Tatheer recorded in Sunnite sources, and look through the Shi’ite texts we will find that these narrations can be divided into the following groups:
1. Narrations which say that “Ahl al–Bayt” means Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th).
2. Narrations which state that the Prophet (saws) placed Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.) under a kind of dress (kisa) and the verse of Tatheer was revealed. This is known as hadith al–Kisa. Some narrations also say that Umm Salamah or ‘A’ishah asked the Prophet “Am I one of them?”
3. Narrations which report that the Prophet (saws) used to call at Hazrat Ali and Fatimah’s house, (peace be upon them) every morning or five times a day and greet them and recite the verse of Tatheer.
4. Narrations indicating that the holy verse of Tatheer has been revealed in favour of the Five People, or in favour of the Five People and Gabriel and Michael.
Below are some examples of these five groups:
1– The Traditions which say that “the Ahl al–Bayt” means the Five pure People
a) In Al–Mustadrak ‘ala al–Sahihyan, Abdullah ibn Ja’far is quoted to have said: “When the Prophet (saws) noticed God’s mercy descending from heavens, he said ‘Call (them) to me, call (them) to me.’ Saffiyyeh asked, ‘Whom should I call, O Messenger of Allah?’ He said, ‘Call my Ahl al–Bayt: Ali, Fatimah, al–Hasan and al–Husain.’
When they were brought forth, the Prophet (saws) covered them with his kisa, and extended his hands and said, God, these are my Ahl al–Bayt. Send Thy blessings on Mohammad and his descendants.’ At this time the Qur’anic verse: “Allah only desires to keep away the uncleaness from you, O People of the House and purify you a thorough purifying” was revealed. This narration has an authentic chain of transmission”.10
Hakim Nayshaburi, a forerunner in (science of) hadith and ilm–al–rijal, says: “The chain of transmission of this hadith is authentic, although Bukhari and Muslim have not mentioned it in their Sahihs”.11
b) Abu Sa’id al–Khidri quotes Umm Salamah to have said, “This Qur’anic verse: ‘Allah only desires to keep away the uncleanness from you, O Ahl al–Bayt and purify you a thorough purifying’ was revealed in my house.
Then, I said, ‘O Messenger of Allah, am I not one of them?’ The Prophet (saws) said, ‘You are on the good path. You are one of the wives of the Prophet’. Umm Salamah (then) said, ‘Ali, Fatimah, Hasan and Hussein (p.b.u.th.) are the Prophet’s Household, Ahl al– Bayt”.12
2– Expressions in Hadith al–Kisa Used in the Interpretation of the Verse of Tatheer
In Shi’ite and Sunnite sources of hadith and commentary there are a large number of narrations which say that the Prophet (saws) had his Ahl al–Bayt go under a covering (kisa) and the verse of Tatheer was then revealed in favour of them. Below are some examples of such narrations.
It should be noted that Hadith al–Kisa has a particularly outstanding position among the Shi’ites. This hadith is narrated by Hazrat Fatimah Zahra, peace be on her, and included in the late Bahrani’s13 book \'Awwam al–Uloom. The chain of transmissions of this hadith is ornamented with the names of great Shi’ite scholars and jurists of various epochs and it is read by the Shi’ite’s in special gathering to attain God’s blessings.
The expressions, in the above-mentioned group of reports which confirm that Ahl al–Bayt means the Five Pure People, are worth considering. They are as follows:
1. “You are on the good path”, or annexed with the expression “You are one of the Prophet’s wives”.14
2. “ Keep away, you are on the good path”.15
3. “He took it away from my hand”.16
4. He did not say, ‘You are one of (members of) the Household’.17
5. “No, and you are on the good path”.18
6. By God, he did not say, ‘Yes’.19
7. “Stay where you are; you are on the good path”.20
8. I wished he had said, ‘Yes’.21
9. Stay away from my Household.22
10. You are on the good path, but he did not include me with them23
11. By God, he did not say, ‘You are with them’.24
12. Sit where you are; you are on the good path.25
13. You are on the good path, and these are my Ahl al–Bayt.26
We will cite a narration for each of these expressions.
A. The Expression “You Are on the Good Path”
“Ibn Jarir, ibn Abi Hatam, al–Tabarni and ibn Murdaway state that Umm Salamah, the Prophet’s wife, has said, ‘The Prophet was in her house when Hazrat Fatimah Zahra (sa) brought food for the Prophet (saws).
The Prophet (saws) told her to call her husband, Ali, and her children al–Hasan and al–Husain (p.b.u.th.), to go to him. So, they went. While they were having food, the verse of Tatheer was revealed, and the holy Prophet (saws) extend his hands towards the sky and said, “God , These are my Ahl al–Bayt and my special close relatives (khassati), so take uncleanness away from them and purify them a thorough purifying. Umm Salamah said, ‘I placed my head under Khaybari covering (kisa), and said, ‘O Messenger of Allah! Am I with you?’ The Prophet answered, ‘You are on the good path”. He said it twice.
It should be noted that if Umm Salamah had been, according to the verse of Tatheer, among the Ahl al–Bayt, the Prophet would have clearly given her a positive answer. But his excellent attributes, praised in the Qur’an, would not allow him to explicitly give her a negative answer. Thus, the Prophet’s words, in the various hadiths, can be a clear indication that the Prophet’s wives are excluded from the Ahl al–Bayt.
B. The expression “Keep away; you are on the good path”
“Al–Awwam i.e. ibn Hawshab quotes his cousin to have said, “My father and I went to ‘A’ishah and I asked her about Ali (as). She answered, ‘You are asking me about someone who is most loved by the Messenger of God (saws), someone whose wife is the Prophet’s daughter who is most loved by the Prophet.
I saw the Messenger of God (saws) call Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.) and put some kind of dress (thawb) on them and say, “O God, these are Ahl Bayti (my Household); take uncleanness away from them and purify them a thorough purifying”. Then, I went close to them and said, ‘O Messenger of God, am I one of your Ahl al–Bayt?’ He (saws) said ‘Keep away, you are on the good path”.27
C. The expression “He took it away from my hand”
Umm Salamah is quoted to have said, “The Messenger of God (saws) said to Fatimah, peace be on her, “Call your husband and your children to me”. Fatimah (sa) told them to go and they did. Then, the Prophet (saws) cast on them a kisa woven in Fadak, put his hand on them and said, ‘O God, these are Mohammad’s Ahl (Household), (in another version he said Al); send your blessings on Mohammad’s Household, just as you sent blessings on the Household of Ibrahim, Thou art the Praised, Glorious. Umm Salamah said, “Then I lifted the kisa to join them. He took it away from my hand and said, ‘You are on the good path”.
D. The expression “He did not say: You are one of (the members of) the Household”
Umrah, the daughter of Af’a is quoted to have said, “I heard Umm Salamah say, ‘This verse: Allah only desires to keep away uncleanness from you O Ahl al–Bayt and purify you a thorough purifying was revealed in my house. At that time there were seven individuals in the house: Gabriel, Michael, the Messenger of God, Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.).
Standing at the door of the house, I said, ‘O Messenger of God, am I not one of them?’ He said, ‘ you are on the good path; you are one of the Prophet’s wives. He did not say, ‘You are one of (the members of) the Household’.28
E. The expression “No, and you are on the good path”
“Attiyyah has reported on the authority of Abi Sa’id, that Umm Salamah said, ‘The Prophet (saws) covered Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.) with kisa. Then, he said, ‘O God, these are my Ahl al–Bayt (Household) who will return to You, not to the fire.’ Umm Salamah added, ‘I asked, O Messenger of God, am I with them?’ He said ‘No, and you are on the good path”.29
F. The expression “By God, he did not say ‘Yes’”
A’mash has quoted Hakim ibn Sa’ad to have said, “When we mentioned the name of Ali (as) before Umm Salamah, she told us that it was in his favour that the verse of Tatheer was revealed, and added that after the Prophet (saws) had placed Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.) under the kisa, the verse and Tatheer was revealed, and when Umm Salamah asked the Messenger of God, if she was one of them she heard no positive reply. She conveyed this idea when she said “By God, he did not say ‘Yes’”). He only said, “You are on the good path”.30
G. The expression “Stay where you are; you are on the good path”
Shahr ibn Hawshab has quoted Umm Samalah to have said, “The Messenger of God (saws) took thawb a garment, , and put it on Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.); he then recited this verse “Allah only desires to keep away uncleanness from you O Ahl al–Bayt and purify you a thorough purifying” Umm Salamah added, ‘When I went (closer) to step in, under the garment the Prophet (saws) said, “Stay where you are, you are on the good path”.31
There is another version of the hadith which is as follows: “Keep to your own place, and you will gain good”, or as follows: “Sit where you are, you are on the good path”.32
H. The expression “I wished he had said, ‘Yes’ ”
Umrat al–Hamdaniyyeh is quoted to have said, “I went to Umm Salamah’s (house) and greeted her. She asked me ‘Who are you?’ I said, ‘I am Umrat al–Hamdaniyyeh.’ Then, Ummrah said, ‘O Mother of the Believers, tell me about the man (referring to Ali ibn Abi Talib, peace be on him) who was recently murdered, and whom some people love and others hate.’
Umm Salamah asked, ‘Do you love him or hate him?’ Ummrah said, ‘I neither love him nor hate him.’… Then, God, the Mighty and High, revealed the verse “Allah only desires to keep away uncleanness…”at a time when there was no one in the house other than Gabriel, the Messenger of God, Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.) all.
Then I asked the Messenger of God, ‘Am I (a member of the) Ahl al–Bayt? He said, “For you there is a good reward with god.” At that time I wished he had said, ‘Yes’; which was more dear to me than that over which the sun rises and when it sets.33
I. The expression “Stay away from my Household”
Abi al–Mo’addel Attiyyeh al–Tafawi reported on the authority of his father, who quoted Umm Salamah to have said, ‘The Messenger of God (saws) was in my house when the servant said, ‘Ali, and Fatimah (p.b.u.th.) are at the door’. The Prophet (saws) said (to me) ‘Get up and stay away from my Household’.
Then, Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.) entered, and the Prophet (saws) prayed (to God) sayings’ God, these are my Household, to You, not to the fire.’ Umm Salamah said, ‘O Messenger of God, and I?’ The Prophet said, “You, too”34.
It is evident that in his words, the Prophet (saws) first stated clearly that Umm Salamah was not included among the Household– but then in his prayer for keeping them away from the Fire he joined her with them.
J. The expression “You are on the good path; but he did not include me with them”
\'Awwam ibn Hawshab quoted Jami’ al–Taymi to have said, “My mother and I went to ‘A’ishah’s house. My mother asked her about Ali (as). ‘A’ishah said, ‘What do you think of a man whose spouse is Fatimah, peace be on her, and whose children are al–Hasan and al–Husain?
I saw the Prophet (saws) place a garment on them and say ‘These are my Household. O God, take away uncleanness from them and purify them a thorough purifying’. Then, I said, ‘O Messenger of God, am I one of your Household?’ He said ‘You are on the good path.’ He did not include me with them”35.
K. The expression “By God, he did not say ‘you are with them’ ”
Umm Salama said, “The Messenger of God (saws) placed Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.) under the kisa. Then, he prayed, saying ‘O God, these are my Household, take away uncleanness from them and purify them a thorough purifying’. So, I said, “O Messenger of God, am I (included) among them?’ Then, Umm Salamah adds, ‘By God, he did not say, ‘you are among them’, but he said ‘You are on the good path and towards the good’.36”
L. The expression “You are on the good path, and these are my Ahl al–Bayt (Household)”
Atta ibn Yasar reported that Umm Salamah, may God be pleased with her, had said, “The Prophet (saws) sent some one for Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.). When they arrived, the Prophet (S.A.) said,’ O God, these are my Household.’ Umm Salamah said, “O, Messenger of God, Am I not one of (your) Household?’ The Prophet said, ‘You are on the good path, but these are my Household. O God, my Household are more worthy.’
Having narrated the hadith, Hakim Nayshaburi said, ‘This hadith has all the conditions that make it genuine to Bukhari, but he did not mention it.’37
3– Recitation of the Verse of Tatheer at the Door of Ali and Fatimah’s House0
There are narrations which report that the Prophet (saws) used to call at Hazrat Ali and Fatimah’s house, (peace be upon them) five times a day at the praying times, and recite the verse of Tatheer. These narrations are of various types. In order to avoid lengthy details we will only refer to the headings.
Some of these narrations state that the Prophet (saws) did that for a month,38 some others say for forty days,39 still some others say for six,40 seven,41 eight,42 nine,43 ten or even seventeen months44.
It is necessary to mention two important things concerning these traditions:
1. These traditions, each of which talks about a particular period, do not (in fact) contradict each other. The difference in the period of time reported indicates the period reported by the individual Companions who were with the Prophet (saws). For instance, Abu al–Hamra once reported that the period was six months, and in another hadith, he said seven months, in another eight or ten, and still in another seventeen months.
2. Repeating this act by the Prophet (saws) for such a long period reminds us of the fact that after the literal use of the word Ahl al–Bayt, it is used technically to mean Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.) besides the holy Prophet himself (saws). This being the new application. This is a very significant point in all the traditions related to the verse of Tatheer, and hadiths of Thaqalayn and Saffinah.
4– The Qur’anic Verse was Revealed in Favour of the Five Pure People
There are other hadiths stating that the verse of Tatheer was revealed in favour of the Prophet (saws) Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.). Some of these traditions are ascribed to the Prophet. For example, “Abi Sa’id al–Khidri quotes the Messenger of God (saws) to have said, ‘This verse: Allah only desires to keep away uncleanness from you O Ahl al–Bayt and purify you a thorough purifying” was revealed in favour of me, Ali, Hasan, Husain and Fatimah’.45
Other traditions state that Abu Sa’id Khidri believes that the verse of Tatheer: Allah only desires to keep away uncleanness from you O Ahl al–Bayt and purify you a thorough purifying had been revealed in favour of the five people: the Messenger of God, Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.).
Also, Abu Sa’id Khidri is quoted to have said that Attiyyeh asked “Who are the Household?\". Abu Sa’id answered ‘They are the Prophet, Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.).’46
Some other hadiths quote Umm Salamah to have said that the holy Qur’anic verse is in favour of the five pure people, such as the following: “Umm Salamah said “This verse Allah only desires to keep away uncleanness from you O Ahl al–Bayt and purify you a thorough purifying’ was revealed in favour of the Prophet (saws), Ali, Fatimah, al–Hasan and al–Husain (p.b.u.th.)”.47
Two More Notes about the Verse of Tatheer and Hadiths Related to it
1) From the foregoing discussions it is clear that the word “Bayt” in “Ahl al–Bayt” does not mean “residence” because other people such as Abil–Hamra, Wathileh, Umm Ayman, and Fizzeh also lived in the same house, but none of them is regarded as a member of Ahl al–Bayt.
“Bayt” does not mean kinship either because there are some other people such as Abbas, the Prophet’s uncle, and his sons, some of whom were closer to the Prophet than Ali (as) are not included with “Ahl al–Bayt”. (There is a tradition concerning Abbas, with which we will deal in the section on questions and answers concerning the Qur’anic verse).
By “Bayt’ it is meant the Prophet’s Household, consisting exclusively of “The Five Members of al–Aba”, the members of this House, to whom the secrets of this House have been entrusted. It is worth considering Suyooti’s words48 concerning the Qur’anic verse “In houses which Allah has permitted to be exalted and that His name may be remembered in them”49 which are as follows interesting to note: “Ibn Murdawayh has quoted Anas ibn Malik and Buraydah to have said, ‘After the Prophet (saws) had recited this Qur’anic verse: “In houses which Allah has permitted to be exalted…” someone got up and asked “What houses are these?” The Prophet (saws) said, “The Prophets’ houses”. Then, Abu Bakr got up and asked, “O Messenger of God, is Ali and Fatimah’s house (p.b.u.th.) one of them?” The Prophet said, “Yes, it is. It is one of the best of them”.
2) A deliberation upon these narrations clearly shows that there is an instance of restriction which is intended to exclude the wives of the Prophet (saws) and his other relatives such as Abbas, (the Prophet’s uncle), and his children from Ahl al–Bayt).
This, however, does not oppose other hadiths which define the Ahl al–Bayt as the fourteen infallible persons – i.e. the holy Prophet, Ali, Fatimah, al–Hasan, al–Husain and the other nine Infallible Imams (p.b.u.th.) – because the verse of Tatheer has, in addition to using the phrase “to keep away uncleanness from you”, stressed (the significance) of the phrase “Ahl al–Bayt”.
The reason why hadith al–Kisa reports that (only) the five pure people have been covered with kisa and that the holy Prophet (saws) prayed for them is because at that time the Prophet’s grand family consisted of only these five people. Yet, all the infallible Shi’ite Imams including Hazrat Mahdi (as) are among Ahl al–Bayt.
The fourth Imam, Zayn al–‘Abidin (as) cites the verse of Tatheer as an evidence of his being a member of Ahl al–Bayt.50 Many traditions in both Shi’ite and Sunni sources consider Hazrat Mahdi (as) among the Ahl al–Bayt (saws).51
According to the definitely authentic tradition, hadith of Thaqalayn, the holy Prophet (saws) says about the Qur’an and Ahl al–Bayt, “…the two will never separate until they return to me by the pond (of Kawthar)”52
From this tradition it is understood that the Qur’an and Ahl al–Bayt will remain side by side until the Day of Resurrection. The tradition also indicates that the members of the Household of the Prophet are infallible, and that there will be at least one of them at all times worthy of being followed.
Some Sunni scholars support the idea inferred from the tradition of Thaqalayn that there will always be people from among Ahl al–Bayt at all times.53
Bellow is one of the traditions which interpret Ahl al–Bayt as the fourteen infallible (Imams), narrated by both Sunnis and Shi’ites.
In his Fara’id al–Simtayn, Ibrahim ibn Mohammad Jowayni has quoted a detailed narration of which we cite only the sentences which are related to the verse of Tatheer.
In this hadith, Imam Ali (as) addresses a group of distinguished men from the Immigrants (Muhajrin) and the Helpers (Ansar), reminding them of his merits and pointing to some verses of the Qur’an such as the verse of Tatheer which was revealed in favour of him and Ahl al–Bayt. He says: “O people, you know that after God, (the Mighty and High) had revealed the verse: Allah only desires to keep away uncleanness from you O Ahl al–Bayt and purify you a thorough purifying, the Prophet (saws) gathered me, Fatimah and my children, al–Hasan and al–Husain, covered us with kisa and said ‘O God, these are Ahl al–Bayti (my Household) and whoever hurts them, has hurt me whoever displeases them, has displeased me. So keep away uncleanness from them and purify them a thorough purifying’. Umm Salama said, ‘O Messenger of God, ‘And I?’ The Prophet said, ‘You are on the good path.
This verse has been revealed in favour of me, (and my daughter), as well as my brother, Ali ibn Abi Talib, my children (al–Hasan and al–Husain) and the nine descendants of al–Husain; no one else is included with us (in this verse)’. You know these, don’t you?”
All those who were present said, “We bear witness that Umm Salamah told us the same thing and we, ourselves, asked the Prophet (saws) and he told us the same thing which Umm Salamah had told us”.54
Notes:
10. – Al-Mustadrak ‘ala al-Sahihyan, vol. 3, p. 148.
11. – Hakim Nayshaburi has listed in his al-Mustadrak ‘ala al-Sahihyan, narrations containing the conditions of the narrations that Bukhari and Muslim consider as authentic, but have not quoted in their works. In his Talkhis, Dhahabi expresses his idea concerning “Molaiki”, one of the transmitters of this hadith. He says, “al-Molaiki takes the narrations away (i.e.deletes the narrations)”. (On the other hand), in vol. 6, p. 132, of his Tahdhib al-Tahdhib, ibn Hajar says he is “truthful”, this being subsequent to Saji’s opinion who used the same term, which is an indication of Molaiki’s truthfulness (in narrations). Criticisms are directed against his narration of hadiths. Many other narrators of hadith have been criticized by Bukhari and Muslim.
12. – History of the City of Damascus.
13. – \'Awwam al-Uloom, vol. 11, p. 638, al-Imam Mahdi (A.S.) Institute. (This volume is about Hazrat Fatimah Zahra, peace be on her).
14. – Durr al-Manthur, vol. 6, p.603.
15. – Ibn Katheer’s Commentary, vol.3, p. 493.
16. – Durr al-Manthur, vol. 6, p. 604; al-Mu’jam al-Kabeer, vol. 23, p. 336.
17. – History of the City of Damascus,vol. 14, p.145.
18. – Ibid. vol. 13, p. 206.
19. – Ibn Katheer’s Commentary,vol. 3, p. 492;al–Tabari’s Commentary, vol. 22, p. 5.
20. – History of the City of Damascus, vol. 14, p. 141.
21. – Mushkil al-Athar, vol.1, p. 336.
22. – History of the City of Damascus, vol. 13, p. 203.
23. – Shawahid al-Tanzeel, vol. 2, p. 61.
24. – Ibid, vol. 2, p. 134.
25. – Ibid, vol. 2, p.119.
26. – Al-Mustadrak ‘ala al-Sahihyan, vol. 2, p. 416
27. – Ibn Katheer’s Commentary, vol. 3, p. 493.
28. – Mushkil al-Athar, vol. 1, p. 333, Dal al-Baz; History of City of Damscus, vol. 14, p. 145; Dar al-Fikr.
29. – History of the City of Damascus, vol. 13, p. 206, Dar al-Fikr. The chain of transmission of the hadith is as follows:
Abu Abdullah al-Frawi and abul Mozafar al-Qushayri informed us on the authority of Abu Sa’d al-Adeeb, on the authority of Abu Amru ibn Hamdan, and Umm al-Mujtaba al-Alawiyyeh informed us on the authority of Ibrahim ibn Mansoor, on the authority of Abu Bakr ibn al-Muqri, on the authority of Abu Ya’li, on the authority of Mohammad ibn Ismail ibn Abi Samina, on the authority of Abdullah ibn Dawood, on the authority of Fuzayl on the authority of Attiyyeh.
Verification of the chain of transmission of the hadith:
a). Abu Abdullah Farawi Mohammad ibn Fuzayl ibn Ahmad, concerning who Dhahabi says, “He is a master, a leader, a jurist, a theologian, Faqih, a Mufti, a famous hadith scholar in Khorasan, and the jurist of the Shrine. Regarding him Sam’ani says, “In Marv, I heard Abdul Rasheedal–Tabari say, ‘Al-Farawi is as knowledgeable as a thousand narrators (of hadith). Siyar A’lam al-Nubalah’, vol. 19, p. 615, al-Risalah Institute;
b). Abu Sa’id Adeeb Kunjroodi, concerning whom Dhahabi says, ‘He is a master, a jurist, a leader, a man of letters, a grammarian, a physician, a hadith scholar in Khorasan. Siyar A’lam al-Nubalah’, vol. 18, p. 101. Regarding him Sam’ani says, “He is a man of letters, knowledgeable, wise, well-bred; trustworthy and truthful\". Al-Ansab, vol. 5, p.100, Dar al-Kutub al-Ilmiyyah, Beirut.
c). Abu Umar ibn Hamdan, concerning whom Dhahabi says, “He is a leader, a traditionist, trustworthy, fully versed in syntax, an ascetic, pious, and hadith scholar in Khorasan” Siyar A’lam al-Nubalah’, vol. 16, p. 356.
d). Ibrahim ibn Mansur, concerning whom Dhahabi says, “He is a righteous and trustworthy master; the Qur’an by” Siyar A’lam al-Nubalah’, vol. 18, p. 73.
e). Abu Bakr ibn al-Moqri, Mohammad ibn Ibrahim, concerning whom Dhahabi says, “He is a trustworthy master who has learnd the Qur’an by heart”; Siyar A’lam al-Nubalah’, vol. 16, p. 398
f). Abu Y’ali, the author of a Musnad, Ahmad ibn Ali ibn Muthanna; a traditionist of Musil; Siyar A’lam al-Nubalah’, vol. 140, p. 174.
g). Mohammad ibn Isma’il ibn Abi Samineh; concerning whom ibn Hajar has quoted in Tahdheeb al-Tahdheeb Abu Hatim and Salih ibn Mohammad to have said, “He is trustworthy”. Tahdheeb al-Tahdheeb, vol, 9, p. 50; Dar al-Firkr.
h). Abdullah ibn Dawood; concerning whom Mazzi has quoted in Tabaqat Mohammad ibn Sa’d to have said, “He is trustworthy, and worshipping”, Tahdheeb al-Kamal, vol. 14,p. 458.
i). Fuzayl ibn Gazwan; about whom ibn Jahar has quoted Ahmad and ibn Mo’in to have said, “He is trustworthy; ibn Habban has mentioned his name in his al-Thiqat”. Tahdheeb al-Tahdheeb; vol. 8, p. 267;
j). Attiyyeh (ibn Sa’d); as it is understood from Tahdheeb al-Tahdheeb, vol. 7, p. 200, Sa’ad considers him trustworthy, and ibn Mo’in says that he is meritorious. Some leaders of ilm–ar–rijal have criticized his reports. These criticisms made by such people as Nisa’i are very harsh. Experts of Dihayah and hadith, such as Tahanawi, in his Qawaid fi Uloom al-hadith, p. 117, considered the criticisms, of people as invalid. Hajaj had Attiyyeh flogged four hundred times because he refused to revile Ali (p.b.u.h) on him. One who is so steadfast in his faith will never tell lies. Some criticisms made by scholars of ilm–ar–rijal may have been made against Attiyyeh because he was a Shi’ite.
30. –Al–Tabari’s Jami’ al-Bayan, vol. 22, p. 7; Dar al-Ma’rifah, Beirut; ibn Katheer’s Commentary, vol. 3, p. 493; Dar al-Ma’rifah, Beirut.
31. – History of the City of Damascus, vol. 14, p. 141; Dar al-Fikr.
The chain of transmission of the hadith is as follows: Abu Talib ibn Abi Aqeel informed us on the authority of Abu al–Hasan al–Khal’i on the authority of Abu Mohammad al-Nahas, on the authority of Abu Sa’id ibn al-Arabi, on the authority of Abdol Rahman ibn Mohammad ibn Mansur, on the authority of al-Husain ibn al-Ahsqar, on the authority of Mansur ibn Abi al-Aswad, on the authority of al-A’mash, on the authority of Habib ibn Abi Thabit, on the authority of Shahr ibn Hawshab on the authority of Umma Salamah…”.
Verification of the chain of transmission of the hadith:
a). Abu Talib ibn Abi Aqeel; concerning whom Dhahabi says, ‘He is a religious sheikh’, vol. 20 p. 108; Siyar A’lamal-Nubalah’, Dar al-Risalah Institute;
b). Abul al-Hasan al-Khul’i, Ali ibn al-Hasan concerning whom Dhahabi says, ‘He is a religious Sheikh and a hadith scholar in Egypt’; Siyar A’lam al-Nubalah; p. 74, vol. 19;
c). Abu Mohammad al-Nahas; concerning whom Dhahabi says, “He is a truthful Sheikh, an imam (leader), a jurist, a traditionist, truthful and a hadith scholar in Egypt; vol. 17, p. 313; Siyar A’lam al-Nubalah.;
d). Abu Sa’id ibn al-Arabi, Ahmad ibn Mohammad ibn Ziyad; about whom Dhahabi says, ‘He is an imam, a traditionist, a truthful good example, who has memorized the Qur’an, and Sheikh al-Islam; p. 407, vol. 15, Siyar A’lam al-Nubalah;
e). Abu Sa’id Abdul Rahman ibn Mohammad ibn Mansur; whose name ibn Habban has mentioned in his al-Thiqat, p. 383, vol. 8; al-Kutub al-Thaqafiyyah Institute;
f). Husain al-Ashqar al-Fizari; ibn Habban has mentioned his name in his book al-Thiqat; and Ahmad ibn Hanbal has said about him, “I do not consider him among those who tell lies”. When asked whether al-Fizari was a truthful person, ibn Mo’in said “Yes he is”. Tahdheeb al-Tahdheeb, vol. 2, p. 91; Dar al-Fikr;
It was because of the school of thought al-Ashqar followed that certain criticisms were made against him which is not valid.
g). Mansur ibn Abi al-Aswad; ibn Hajar has reported ibn Mo’in’s statement in favor of Abi al-Aswad, and said that ibn Habban has mentioned Abi al-Aswad’s name in his book al-Thiqat as ‘one of the trustworthy’. Tahdheeb al-Tahdheeb, vol. 10, p. 271, Dar al-Fikr;
h). Al-A’mash; that he is truthful goes without saying. Numerous narrations are found in Bukhari and Muslim’s Sahihs which confirm his truthfulness. He is so truthfulness that certain Sunni leaders of hadith say he is like a Mushaf; Tahdheeb al-Tahdheeb, vol. 4, p. 196, Dar al-Fikr;
i). Habib ibn Abi Thabit, he is withour doubt, a trustworthy person. Numerous narrations in Sihahs confirm this truthfulness. Tahdheeb al-Tahdheeb, vol. 2, p. 156;
j). Shahr ibn Hawshab, Ibn Hajar quotes ibn Mo’in, Ijli, and Ya’qub ibn Shaybah to have said that ibn Hawshab is a trustworthy person. Tahdheeb al-Tahdheeb, p. 325, vol. 4, Dar al-Fikr.
32. – Shawahid al-Tanzeel, p. 119, vol. 2.
33. Mushkil al-Athar, vol. 1, p. 336, Da’irt al-Ma’rifahl-Nizamiyyah bil–Hind.
34. – History of the City of Damascus, vol,. 13, pp. 202–3; Dar al-Fikr.
35. – Shawahid al-Tanzeel, vol. 2, pp. 61–2.
36. – Shawahid al-Tanzeel, vol. 2, pp. 133–4.
37. – Al-Mustadrak ‘ala al-Sahihyan, A commentary on the Qur’anic Surah of al-Ahzab, vol. 2, p. 416, Dar al-Ma’rifah, Beirut.
38. – Abi Dawood Tayalesi’s Musnad, p. 274; Dar al-Kitab al-Lubnani.
39. – Majma’ al-Zawa’id, vol. 9, p. 267, tradition 14987; Dar al-Fikr; al-Durr al-Manthur, vol. 6, p. 606; Shawahid al-Tanzeel, vol. 2, p. 44, The Institute of al-Tab’ wa al-Nashr Li–Wizarat al-Irshad al-Islamiyya.
40. – Tabari’s Jami’ al-Bayan, vol. 22, pp. 5–6; Dar al-Ma’rifah; Beirut; Haythami’s Majma’ al-Zawa’id, vol. 9, p. 266, tradition 14985; Ansab al-Ashraf, vol. 2, pp. 354–5, Dar al-Fikr; al-Muntakhab min Musnad Abd ibn Hameed, pp. 367–8; ‘Alam al-Kutub; Tirmidhi’s Sunan, vol. 5, p. 328, Dar al-Fikr; Ahmad’s Musnad, vol. 3, p. 259, Dar Sadir; Beirut; ibn Katheer’s Commentary, vol,. 3, p. 492, Dar al-Ma’rifah, Beirut; al-Mustadrak ‘ala al-Sahihyan, and Dhahabi’s Talkhees, vol. 3, p.158, Dar al-Ma’rifah, Beirut, and other books.
41. – Tabari’s Jami’ al-Bayan, vol. 22, p. 6, Dar al-Ma’rifah, Beirut; ibn Katheer’s Commentary, vol. 3, p. 492, Dar al-Ma’rifah, Beirut; Fath al-Gadeer, vol. 4, p. 350, Dar al-Kutub al-Ilmiyyeh, Beirut.
42. – Al-Durr al-Manthur, vol. 5, p. 613, and vol. 6, p. 606, Dar al-Fikr; Shawahid al-Tanzeel, vol. 2, p. 46.
43. – Al-Muntakhab min Musnad Abd ibn Hameed, p. 173, ‘Alam al-Kutub; Dhakha’ir al-Uqba, p. 25, Al-Wafa Institute, Beirut; al-Durr al-Manthur, vol. 6, p. 604, Dar al-Fikr; Shawahid al-Tanzeel, vol. 2, p. 47.
44. – Majma’ al-Zawa’id vol. 9, p. 267, tradition 14986, Dar al-Fikr; Shawahid al-Tanzeel, vol. 2, p. 78.
45. –Al–Tabari’s Jami’ Al-Bayan, vol. 22, p. 5, Dar al-Ma’rifah, Beirut.
The chain of transmission of the hadith is as follows: “Mohammad ibn al-Muthanna told me: Bakr ibn Yahya ibn Zaban al-Anazi told us: Mundal informed us on the authority of al-A’mash, on the authority of Attiyyeh, on the authority of Abu Sa’id Khidri.
The name of Bakr ibn Yahya ibn Zaban, is mentioned in the chain of transmission of this hadith and also in Tahdheeb al-Tahdheeb, vol. 1, p. 428, Dar al-Fikr, Ibn Habban says’ in his book al-Thiqat that Bakr ibn Yahya is among the trustworthy narrators of hadith.
As regards Mundal (ibn Ali), Ibn Hajar says in vol. 10, p. 265, of Tahdheeb al-Tahdheeb, that Yaq’b ibn Shaybah and the companions of Yaya ibn Mo’in, and Ali ibn Madeeni consider Mundal (ibn Ali) weak in narrating hadiths, besides his being pious, learned, truthful.
It is, thus, understood that he (Mundal) is criticized for no reason but because. as Eijli has said, he is a Shi’ite.
Another narrator of the tradition is A’mash (Sulayman ibn Mehran) whose truthfulness is confirmed in many rijal books and he is so well known for his truthfulness that he is compared to the Mushaf; Tahdheeb al-Tahdheeb, vol. 4, p. 196, Dar al-Fikr.
Attiyyeh ibn Sa’id Awfi is another narrator of the hadith. As previously stated when explaining the verse of Tatheer, he has quoted the expression “No, and you are on the good path”.
46. – History of The City of Damascus, vol. 13, p. 206, Dar al-Fikr.
47. – Ibid, vol. 1, p. 332.
48. – Al-Durr Manthur, vol. 6, p. 202, Dar al-Firk.
49. – Surah 24, verse 36.
50. – Ibn Katheer’s Commentary, vol. 3, p. 493.
51. – See Muntakhab al-Athar.
52. – For futher knowledge about the various transmitters, see “Kitab Allah wa Ahl al-Bayt fi Hadith al-Thaqalayn”.
53. – Samhoodi’s Jawahir al-Iqdayn, p. 244, Dar al-Kutub al-Ilmiyyeh, Beirut; ibn Hajar’s al-Sawa’iq al-Muhriqa, “On Ahl al-Bayt’s Merits”.
54. – Fara’id al-Simtayn, vol. 1, p. 316, Al-Mahmoodi Institute lil–Tiba’a wa al-Nashr, Beirut.
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