Azami 9985

Muslim (2408) narrated it, Muhammad bin Bakkar bin Rayyan told us, Hassan (meaning bin Ibrahim) told us, from Saeed (who is bin Masruq), from Yazid bin Hayan, from Zayd bin Arqam, and he mentioned it.His saying, "It is the rope of Allah," means the means leading to His pleasure and mercy... It was also said that it is His light by which He guides. It was also said that it is His covenant.On this subject there is also what was narrated from Jabir, who said, "I saw the Messenger of Allah ﷺ during his pilgrimage on the day of Arafah, riding his camel Qaswa, delivering a sermon, and I heard him say, 'O people, I have left among you that which, if you hold to it, you will never go astray, the Book of Allah and my family, the people of my household.'" Tirmidhi (3786) narrated it from Nasr bin Abdul-Rahman Kufi, Zayd bin Hasan told us, from Jafar bin Muhammad, from his father, from Jabir bin Abdullah, and he mentioned it. Tirmidhi said, "This is a hasan hadith, rare from this angle." Zayd bin Hasan is the Qurashi, known as the seller of ornamented fabrics. Abu Hatim said, "His hadith is rejected." Ibn Hajar simply described him as daif.On this subject there is also narration from Zayd bin Thabit, Huzaifa bin Usayd, Ali bin Abu Talib, and others, but none of it is sahih. Rather, what is sahih is without the wording of holding fast to my family, as is sahih from Zayd bin Arqam.As for what was narrated from Ali, that the Prophet ﷺ attended the tree at Khumm, and came out holding Ali's hand, saying, "O people, do you not testify that Allah is your Lord?" They said, "Yes." He said, "Do you not testify that Allah and His Messenger are more entitled to you than your own selves, and that Allah and His Messenger are your masters?" They said, "Yes." He said, "Whoever's master I am, this man is his master," or he said, "Ali is his master. I have left among you that which, if you hold to it, you will never go astray, the Book of Allah, whose rope is in your hands, and the people of my household." This is daif.Ibn Abu Asim narrated it in Sunnah (1602), and Tahawi in Sharh Mushkil (1760), both through the route of Abu Amir Aqadi (who is Abdul-Malik bin Amr), Kathir bin Zayd told us, from Muhammad bin Umar bin Ali, from his father, from Ali, who said, and he mentioned it. Its chain is daif because of Kathir bin Zayd Aslami Madani. Nasai said of him, "Daif." Abu Hatim said, "Acceptable, not strong, his hadith may be recorded." I say, this means that he cannot be relied upon, and his solitary narrations are not accepted, especially when he contradicts others and brings something objectionable, and this is one such instance from him, for he erred in his wording "and the people of my household," when what is sahih is "and my sunnah," as in the other hadiths. However, Ibn Hajar held the view that it is sahih, in Matalib Aliyah (3972).Likewise, what was narrated from Abu Saeed Khudri, who said, the Messenger of Allah ﷺ said, "I am leaving among you that which, if you hold fast to it, you will never go astray after me, one of them being greater than the other, the Book of Allah, a rope stretched from heaven to earth, and my family, the people of my household. They will never separate until they return to me at the Hawd, so watch how you treat them after me." This is daif. Tirmidhi (3788), Ahmad (11131), and Abu Yaala (1021) all narrated it through routes from Amash, from Atiya, from Abu Saeed, who said, and he mentioned it. Tirmidhi said, "This is a hasan hadith, rare." In its chain is Atiya bin Saad Awfi, who is a daif Shia narrator, and the hadith concerns the virtues of the people of the household. He is also known for obscuring the source of his reports, and he did not explicitly state that he heard directly from his teacher in any of its routes.Likewise, what was narrated from Abu Saeed Khudri from the Prophet ﷺ, who said, "Indeed my chest of secrets, to which I retreat, is the people of my household, and indeed my inner circle is the Ansar, so forgive their wrongdoers and accept from their good-doers," is not sahih. It is daif. Tirmidhi (3904), Abu Bakr bin Abu Shayba (33024), and Ahmad (11842) all narrated it through routes from Atiya Awfi, who said, Abu Saeed said, and he mentioned it. Tirmidhi said, "This is a hasan hadith." In its chain is Atiya Awfi, a daif Shia narrator. He alone mentioned "the people of the household" in this hadith, and no one corroborated him, so it is rejected. And Allah knows best.Likewise, what was narrated from Abdullah bin Abbas is not sahih. He said, the Messenger of Allah ﷺ said, "Love Allah for the blessings He nourishes you with, love me out of love for Allah, and love the people of my household out of love for me." It is daif. Tirmidhi (3789), Bukhari in Tarikh al-Kabir (1/183), and Hakim in Mustadrak (3/150) narrated it through the route of Hisham bin Yusuf, from Abdullah bin Sulayman Nawfali, from Muhammad bin Ali bin Abdullah bin Abbas, from his father, from Ibn Abbas, who said, the Messenger of Allah ﷺ said, and he mentioned it. Tirmidhi said, "This is a hasan hadith, rare, we only know it from this angle." Hakim said, "This is a hadith sahih in its chain, and the two of them did not include it." I say, no one narrated from Abdullah bin Sulayman Nawfali except Hisham bin Yusuf Sanani, and no one vouched for him, so he is unknown. See Mizan (2/432).Likewise, what was narrated from Jubayr bin Mutim is not sahih. He said, the Messenger of Allah ﷺ said, "Am I not your master? Am I not the best among you?" They said, "Yes, O Messenger of Allah." He said, "I will go ahead of you to the Hawd on the Day of Resurrection, and Allah will question you about two things, about the Quran and my family." Ibn Abu Asim narrated it in Sunnah through two routes (740, 1465), both from Ibrahim bin Muhammad bin Thabit, Amr bin Abu Amr told us, from Muttalib, from Jubayr bin Mutim, and he mentioned the hadith. The wording given is for the first place, and in the second place he abridged it. In it is Ibrahim bin Muhammad bin Thabit Ansari, whom Ibn Adi discussed in Kamil (1/260-261), and he said, "A Madinan, from whom Amr bin Abu Salama and others narrated rejected reports." He mentioned four hadiths through the route of Amr bin Abu Salama, and this hadith is not among them, and he said, "Ibrahim bin Muhammad bin Thabit has hadiths other than what I have mentioned, and his hadiths are acceptable and plausible, and perhaps the error came from whoever narrated from him." End of quote.But its flaw is that it is disconnected, for Muttalib, who is ibn Abdullah bin Hantab, Abu Hatim said of him, "Most of his narration is disconnected," and no one mentioned that he heard from Jubayr bin Mutim. Rather, Bukhari said, "I do not know of Muttalib bin Hantab having heard directly from any of the companions, except his statement, 'One who witnessed the Prophet's sermon told me.'" So I fear that this hadith too is among what Muttalib bin Hantab related without direct hearing, for I have not come across its route.On this subject there is also, from Zayd bin Thabit, attributed to the Prophet, "I am leaving among you the two successors after me, the Book of Allah, and my family, the people of my household, and the two of them will never separate until they return to the Hawd." Its chain is daif. Abu Bakr bin Abu Shayba narrated it (11/452), and from him Ibn Abu Asim in Sunnah (754), and Ahmad also narrated it (21578), and Tabarani in Kabir (4921), all through the route of Sharik, from Rukayn, from Qasim bin Hassan, from Zayd bin Thabit, and he mentioned the hadith. Sharik is ibn Abdullah Nakhai, daif due to poor memory. Qasim bin Hassan is unknown.His saying ﷺ, "my family" means the people of my household. The people of the Prophet's household ﷺ are his wives and every Muslim man and woman descended from Abdul-Muttalib bin Hashim, for whom charity is not permissible. The people of the household are singled out because of their awareness of much of his affairs ﷺ. The Mother of the Believers, Ayesha , had the most knowledge of matters related to the house of prophethood, as is known to everyone engaged in the noble hadith. Likewise, his cousin Abdullah bin Abbas narrated much of the sunnah of the Messenger of Allah ﷺ, and likewise those outside the people of the household narrated much of the sunnah of the Prophet ﷺ. Therefore, the people of the Sunnah and the community were upon the truth, because they held fast to the Book, and to everything sahih from the sunnah of the Prophet ﷺ, whether through the route of the people of the household or the route of others. This is a summary from the words of our sheikh Abdul-Muhsin Abbad (7/261).Restricting "the people of the household" in the noble verse to Ali, Fatimah, Hasan, and Husayn, excluding his wives, is a distortion of the Book of Allah . Allah Almighty says,"O wives of the Prophet, you are not like any other women. If you fear Allah, then do not be soft in speech, lest he in whose heart is disease should be moved with desire, but speak in a reasonable manner. And stay in your houses and do not display yourselves as was the display of the former times of ignorance, and establish prayer and give charity and obey Allah and His Messenger. Allah only intends to remove from you the impurity, O people of the household, and to purify you with thorough purification. And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is Subtle and Aware." [Ahzab 33:32–34]The hadith of the Cloak and what carries the same meaning, at most, indicates the inclusion of Ali, Fatimah, and their children as a matter of priority, and this does not negate the general meaning indicated by the noble verse.