blog in defence of complete Ahlebayt

[Das_Reich]

Re: blog in defence of complete Ahlebayt

@wellwisher4u

Answer: Firstly and most importantly the answer of hz zaid(ra) was his own mawqoof as signified by imam ibn katheer(rah) in his tafseer for verse 33:33. And he had based this view from a general prospective for women because of his own reasoning, but here it was not a general case because Allah said, wives of prophet(saw) are not like other women(33:32), So the ruling which are ment for wives in general cannot be applied to wives of prophet(saw) as they were special ones.
Imam ibn qayyim(rah) in his book discusses this issue in a great detail clearing the doubts who believed that wives of prophet(Saw) were allowed sadaqa. He said that, the relation of wives of prophet(Saw) was similar to nasab(lineage) because the wives of prophet(saw) remained haram on other men even after the death of prophet(Saw) and they were his wives even in his life and will be his wives even in hereafter, so their relation to prophet(Saw) was like of nasab(lineage). That is why sadaqa was even haram for the wives of prophet(Saw). Then he said that even Imam Ahmed(rah) was from the madhab who held this same belief. And he refuted all the arguments and claims of the people who denied that wives of prophet(Saw) were eligible to receive sadaqa in an satisfactory. So for detailed answer refer the book (Jila al afhaam by imam ibn qayyim page 331-333.)
Moreover the wives of prophet(Saw) were given a share from Khumms since they were not eligible to receive sadaqa and also there is an authentic narration where hz ayesha(ra) returned a thing which was given to her in sadaqa saying that sadaqa was haram on aal e Muhammad(saw). Here is that narration from Musannaf ibn abi shaybah (chapter Laa tahillu al-sadqa ala bani hashim)
ابن أبي مليكة أن خالد بن سعيد بعث إلى عائشة ببقرة من الصدقة فردتها وقالت إنا آل محمد صلى الله عليه وسلم لا تحل لنا الصدقة
Narrated with sahi sanad From Ibn Abu Malika [narrated] that: Khaled Ibn Saeed sent a cow from the Sadaqah to Aisha, so she sent it back and said: We are the Aal (the family) of Muhammad(saw) the sadaqah is not permissible for us.
Thus the view of hz zaid(ra) is to be rejected, because wife of prophet(Saw) knew better than hz zaid(ra) that what was forbidden for her and what was not. And hz ayesha(ra) was known for her vast knowledge in Islamic fiqh she used to be a teacher for some of the companions and in one of the report (sahi muslim, Bk 31, Number 5920) hz zaid said that:”I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah’s Messenger (may peace be upon him), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that.” So this was not a marfu narration from hz zaid(ra) but his own mawqoof so this will be rejected.
Secondly we will now through some light on what comes right before the narration in question, namely Hadith-5920, 5921, and 5922. All of these are part of the same narration and event as Hadith-5923. Hadiths 5921, 5922, and 5923 are all abridged versions of Hadith 5920, which is the entire Hadith. For example, Hadith 5922 simply says:
“This hadith [5920] has been transmitted on the authority of Abu Hayyan but with this addition: ‘The Book of Allah contains right guidance, the light, and whoever adheres to it and holds it fast, he is upon right guidance and whosoever deviates from it goes astray.’”
This means that Hadith 5922 cannot stand alone without Hadith 5920, which is the entire Hadith, whereas Hadiths 5921, 5922, and 5923 are abridged versions with minor additions and the words of additional narrators.
In fact, it is stated in Hadith 5923 (the one often quoted by Shia) that it cannot stand alone without Hadith 5920. Notice the bolded part below:
Yazid b. Hayyan reported: We went to him (Zaid b. Arqam) and said to him: “You have found goodness (for you had the honour) to live in the company of Allah’s Messenger (may peace be upon him) and offered prayer behind him…”, and the rest of the Hadith is the same [as Hadith 5920] but with this variation of wording that he said…
(Sahih Muslim, Book 31, Chapter 4, Hadith 5923)
So we see that Hadith 5923 (as quoted by the Shia) cannot stand alone without the un-abridged version of Hadith 5920.
Let us now look at Hadith 5920 which is the un-abridged version:
“He (Husain) said to Zaid: ‘Who are the members of his household? Aren’t his wives the members of his family?’ Thereupon he said: ‘His wives are the members of his family but here the members of his family are those for whom acceptance of Zakat is forbidden.’ And he said: ‘Who are they?’ Thereupon he said: ‘Ali and the offspring of Ali, Aqil and the offspring of Aqil and the offspring of Jafar and the offspring of Abbas.’ Husain said: ‘These are those for whom the acceptance of Zakat is forbidden?’ Zaid said: ‘Yes.’”
(Sahih Muslim, Book 31, Chapter 4, Hadith 5920)
In perhaps the clearest version of this Hadith, Zaid ibn Arqam(ra) says:“His wives *are *among the people of his household, but the people of his household who are forbidden to receive sadaqah (charity) after his death are the family of ‘Ali, the family of ‘Aqeel, the family of Ja’far and the family of ‘Abbaas. All of these are forbidden to receive sadaqah.”
So though the mawqoof of hz zaid(ra) was incorrect , yet he(ra) didn’t deny that wives of prophet(Saw) are from the Ahlebayt of prophet(Saw). Moreover it shows us that Ahlebayt is not restricted to only five people, or 14 infallible as shias claim. But it includes several families as said by hz zaid(ra).

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what a fine way to degrade zayd b arqam RA the companion, who took part in 17 expeditions and whose suspicisons about hypocrites were dismissed even by the Prophet PBUH intially but later confirmed by GOD in revelation
Position is clear, wives are part of ahlebait but primarily the ahlebait is the subclan of the Prophet as he clearly mentions

bottomline is that its hard for the 12ers and some sunnis to swallow today that certain humans ( like ali & fatima incase of 12ers and aisha incase of sunnis) were not granted a special distinctive position.