Hadith al-Thaqalayn: The Two Weighty Things

Society Religion & Philosophy
1

Introduction

The six major books of Hadith are referred to as the Sihah Sittah. Two of them, known collectively as the Sahihayn (Bukhari and Muslim), contain mostly Sahih (authentic) narrations. However, the other four contain a mixed bag, with Hadith ranging from Dhaeef (weak) to Sahih (authentic).

As for the Hadith al-Thaqalayn, it is narrated in two different versions. One of these versions is considered Sahih (authentic) and part of the Sahihayn. The other version, however, is considered Dhaeef (weak) and is not a part of the Sahihayn.

Dhaeef (Weak) Version

The weak version is as follows:

“I have left with you something, which if you strictly adhere to, you shall never go astray–The Book of Allah and my progeny.”

This version has been narrated in Sunan Tirmidhi and is classed as Dhaeef (weak). Even though Imam Tirmidhi included it in his book, he himself did not consider it Sahih (authentic) and referred to it as Ghareeb (i.e. strange in its content and not widely recognized). A similar version of Hadith al-Thaqalayn can be found in Musnad Ahmad, but it too is classed as Dhaeef.

This version of the Hadith does not have any valid chains of transmission. Some of the narrators of this version of Hadith al-Thaqalayn were openly known to be Shia, such as Ali ibn al-Munzir al-Koofiy, Mohammed ibn Fudhayl, and Atiyyah Al Awfi. It is an established principle in the Hadith sciences that a narrator is rejected if the content of the narrative is peculiar to a particular deviant school of thought if it is narrated by a deviant who ascribes to such a school of thought (Al-Kifaayah fi `ilm al-Riwaayah).

In other words, a Shia narrator cannot possibly be accepted on issues related to the Sunni-Shia divide. This version of the Hadith, found in Sunan Tirmidhi, was narrated via persons who were openly Shia and therefore such a narration cannot serve as a proof. It is a well-known fact that the Shia claim that Ali ibn Abi Talib (رضّى الله عنه) was nominated to be the Caliph by Prophet Muhammad (صلّى الله عليه وآله وسلّم) at Ghadir Khumm; because of this belief, the Shia have propagated many false reports with regards to what was said at Ghadir Khumm, including what was said by the Prophet (صلّى الله عليه وآله وسلّم) in regards to al-Thaqalayn. It is therefore not surprising that the modern day Shia can point to many narrations in support of Shia claims, because these reports were forged by Shia themselves; these Hadith are Dhaeef (weak). The reader might wonder why these reports can be found in Sunni books, but such a wondering is based on ignorance of the Sunni science of Hadith: narrations are recorded and only afterwards graded for authenticity. The only two books which contain “pre-screened” Hadith are Sahih Bukhari and Sahih Muslim (i.e. the Sahihayn), neither of which record this version of Hadith al-Thaqalayn.

Let us examine the chain of transmission for this version of the Hadith as found in Sunan Tirmidhi and Musnad Ahmad.

*The first chain of narrators, as reported by Tirmidhi, includes:

Nasr ibn Abd al-Rahmaan al-Koofi - Zayd ibn al-Hasan al-Anmaatiy - Ja`fer ibn Mohammed - Mohammed ibn Ali ibn Hussain…

The second person in the chain is Zayd ibn al-Hasan. Zahabiy in his book “Meezaan al-Ai`tidaal” has quoted Abu Haatim as saying that Zayd is ‘Munkir al-Hadith’ - i.e. Zayd narrates repudiated and abominable narratives. Shaikh Al-Islam Ibn Hajar has considered him to be Dhaeef - i.e. a weak or an unreliable narrator (Taqreeb al-Tehzeeb). Even Tirmidhi, who has reported the said narrative, does not consider it to be ‘Sahih’. On the contrary, Tirmidhi, in his comments says that the Hadith is Ghareeb - i.e. strange in its content and not widely recognized.

*The second chain of narrators, as reported in Musnad Ahmad Ibn Hanbal is:

Al-Aswad ibn aamir - Shareek ibn Abd Allah ibn Abi Shareek - Al-Rakeen ibn al-Rabiy — Al-Qaasim ibn Hassaan - Zayd ibn Thaabit…

The second person in this chain is Shareek ibn Abd Allah ibn Abi Shareek. Yahya ibn Saeed has considered him ‘extremely unreliable’ (Meezaan al-Aitidaal). Mohammed ibn Yahya says that his father said: ‘I have noticed confusion in Shareek’s principles’ (Meezaan al-Aitidaal). Abd al-Jabbaar ibn Mohammed says that once he asked Yahya ibn Saeed whether Shareek had become confused in his last days, to which Yahya ibn Saeed replied: “He (i.e. Shareek) was always confused” (Meezaan al-Aitidaal). Ibn al-Mubaarak says: ‘Narratives of Shareek are worthless’ (Meezaan al-Aitidaal). Juzjaaniy says: ‘[Shareek had a] faulty memory, [was] confused [in] narrating, [was] prejudiced’ (Meezaan al-Aitidaal). Ibraheem ibn Saeed al-Jauhariy says: ‘Shareek committed mistakes in four hundred narratives’ (Meezaan al-Aitidaal). Ibn Mueen says: ‘When Shareek’s narratives contradict with someone else’s, the other person is preferable to me’ (Meezaan al-Aitidaal).

The fourth person in this chain is Al-Qaasim ibn Hassaan. Bukhari says: ‘His narratives are Munkar (i.e. repudiated and abominable) and nothing is known about him’ (Meezaan al-Ai`tidaal). Ibn al-Qattaan says: ‘nothing is known about him’ (Tehzeeb al-Tehzeeb).

Musnad Ahmad also has a chain with Atiyyah Al Awfi from Abu Sa’id Al Khudri, and we discuss below how `Atiyyah was a Shia.

*The third chain of narrators as reported in Tirmidhi is:

Ali ibn al-Munzir al-Koofiy - Mohammed ibn Fudhayl - Al-Amash - Atiyyah - Abu Sa`eed.

The first, second, and fourth narrator in this chain (i.e. Ali ibn al-Munzir al-Koofiy, Mohammed ibn Fudhayl, and Atiyyah) are all known to be Shia. Based on this alone, the narration can be disregarded. Besides this, Mohammed ibn Fudhayl is also criticized by Ibn al-Mubarak as not being approved of by his contemporaries. (Dhuafaa al-Uqayliy). Moreover, Mohammed ibn Sad has said that ‘his narratives are not considered by many to be evidence of a true saying of the Prophet’ (Siyar Alaam al-Nubalaa).

The fourth narrator in this chain is Atiyyah. Shaikh Al Islam states regarding him in his Taqrib: “He was a Shia and a concealer.” Imam Dhahabi states regarding him in his Mizan Al I’tidal: “he was Dhaeef (i.e. unreliable).” Yahya ibn Mueen considers him to be Dhaeef - i.e. unreliable (Al-Kaamil fi al-Dhuafaa). Ahmad ibn Hanbal says that he incorrectly ascribes narratives that he hears from al-Kalabiy to Abu Saeed (Al-Kaamil fi al-Dhuafaa). The same thing is reported by Ibn Hibbaan (Tehzeeb al-Tehzeeb). Ahmad ibn Hanbal says that Sufiyaan al-Thauriy considered him unreliable (Al-Kaamil fi al-Dhu`afaa). Ibn Hajar says that he commits a lot of mistakes (Taqreeb al-Tehzeeb). Al-Nasaaiy and ibn Hibbaan consider him to be unreliable (Tehzeeb al-Tehzeeb). Abu Dawood says: ‘He cannot be trusted’ (Tehzeeb al-Tehzeeb).

Besides these three chains, all other chains of narration of this version of the narrative include one or more of those narrators who have been strongly criticized by scholars of Hadith. It is in fact abundantly clear that this version of Hadith al-Thaqalayn is weak and therefore cannot serve as a proof.

Sahih (Authentic) Version

The more reliable version of Hadith al-Thaqlayn–and the one narrated in the Sahihayn–is as follows:

“I am going to leave with you two heavy burdens. The first of them is the Book of Allah: in it is the true guidance and the light. Therefore, hold fast to it.” Then he (the Prophet) prompted and induced the Muslims to adhere to the Book of God. Then he said: “And my household. I remind you of Allah in matters relating to my household. I remind you of Allah in matters relating to my household. I remind you of Allah in matters relating to my household.”

This version has been reported (with very minor variations, if any) in Sahih Muslim, Musnad Ahmad, Sunan Daarimiy, and others. In Sahih Muslim #5922, we also find that the following was said: “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.”

A similar narration has been accepted by the Shia, such as the following:

Al-Islam.org says
“The Prophet replied: “One of them is the Book of Allah and the other one is my select progeny (Itrat), that is family (Ahlul-Bayt). Beware of how you behave (with) them when I am gone from amongst you, for Allah, the Merciful, has informed me that these two (i.e., Quran and Ahlul-Bayt) shall never separate from each other until they reach me in Heaven at the Pool (of al-Kawthar). I remind you, in the name of Allah, about my Ahlul-Bayt. I remind you, in the name of Allah, about my Ahlul-Bayt. Once more! I remind you, in the name of Allah, about my Ahlul-Bayt.

References:

  • A’alam al-Wara, pp 132-133

It should be noted that this version of Hadith al-Thaqalayn is accepted by the Shia to be the most authentic one, and it is in fact narrated in A’alam al-Wara (pp.132-133) by “Amin al-Islam” al-Tabrisi, the great Shia author who wrote Majma` al-Bayan.

The perceptive reader will notice that the Prophet (صلّى الله عليه وآله وسلّم) says that in the Quran is guidance and it is a light which we should hold fast to without which we will go astray. It can be inferred from this that the Quran is a source of deriving our religion from. On the other hand, when the Prophet (صلّى الله عليه وآله وسلّم) talks about his family, he says only “I remind you of my family”. In the version used by the Shia website above, we even read the words quite clearly: “Beware of how you behave with them…” And in another version, the Prophet (صلّى الله عليه وآله وسلّم) uses the words “how you treat them after me.”

Therefore, the Hadith al-Thaqalayn is in reference to taking care of (and behaving with) the Prophet’s family after his death, and it cannot be construed in the Shia manner at all. While the Quran is referred to as a source of guidance and light, this is not the case for the Ahlel Bayt, which is not referred to as a source of religion. The Hadith only directs the Muslims to refrain from adopting an uncalled for attitude towards them or a disrespectful behavior towards them.

If the Prophet (صلّى الله عليه وآله وسلّم) really meant what the Shia are implying, then the Prophet (صلّى الله عليه وآله وسلّم) should have said something like “follow the Quran and my Ahly Bayt, the light and gudiance”, instead of saying: “…The Quran, which is the light of guidance…and I remind you of my family…”

Shaikh Faraz Rabbani’s student Sidi Salman Younas says:

It is important to note what Thaqalayn means. It is the dual form of Thaql. Thaql means “weight”, “burden”, and “heavy”. Obviously, Thaql has a general connotation of a weight which burdens and elicits responsibility. Out of all the definitions of Thaql and its various forms and their various explications, “important” or “importance” is not one of them. “Importance” would be an inference at most, but definitely not a definition. Even if Thaql is to be understood as “important” it must be understood that it is an importance regarding its characteristic of eliciting responsibility, burden and cumber rather than being momentous and splendid. Obviously, Thaql and its various forms unanimously allude to burden, responsibility and cumber.

Context of the Hadith

It is impossible to discuss the Hadith al-Thaqalayn without first understanding the specific context in which the Prophet (صلّى الله عليه وآله وسلّم) said what he said. This is a general rule of thumb pertaining to the Islamic canon as a whole: it is important to know the background in which a Quranic verse was revealed or a certain Hadith was said.

For example, the Quranic verse “slay them wherever you find them” is often used by Orientalists to wrongfully make it appear as if Islam advocates the slaying of people wherever you find them all the time. Of course, if we look at when this verse was revealed, we find that it was specifically revealed during a battle between the Muslims and the Quraish Mushriks; this makes us realize that it is not a general ruling to slay people but rather it was a verse revealed in a specific situation.

Likewise, Hadith al-Thaqalayn was revealed in a certain context and this background is important to understand if we want to see what the Prophet (صلّى الله عليه وآله وسلّم) meant when he said what he said. First off, the Hadith about following Quran and Sunnah was said by the Prophet (صلّى الله عليه وآله وسلّم) in front of the larger gathering during his Farewell Sermon atop Mount Arafat. However, the Hadith al-Thaqalayn (i.e. Quran and Ahlel Bayt) was not said during the Farewell Sermon; instead, the Prophet (صلّى الله عليه وآله وسلّم) said the Hadith al-Thaqalayn in front of the smaller gathering of people at a place called Ghadir Khumm, a half-way point to Medinah. It was directed only towards those living in Medinah, because the Prophet’s family lived in Medinah and therefore the task of taking care of them would fall upon their shoulders.

If Hadith al-Thaqalayn meant what the Shia imply, then surely the Prophet (صلّى الله عليه وآله وسلّم) would have said it in front of all the Muslims during his Farewell Sermon. Instead, the Prophet (صلّى الله عليه وآله وسلّم) only said this to those living in the same city as his family, again implying that what he meant was to take care of them. And perhaps the biggest proof is the fact that the Prophet (صلّى الله عليه وآله وسلّم) said the Hadith al-Thaqalayn during his speech at Ghadir Khumm. For those of our readers who have not read our article on Ghadir Khumm, we strongly urge them to read it now: The Sunni Position on Ghadir Kumm.

As we have shown in that article, a group of soldiers were harshly criticizing Ali (رضّى الله عنه) and complaining about him to the Prophet (صلّى الله عليه وآله وسلّم) at the place of Ghadir Khumm. (Please read that article for details and references.) It was in response to this hatred, abuse, and disrespect towards Ali (رضّى الله عنه) that the Prophet (صلّى الله عليه وآله وسلّم) found it necessary to defend his family in the Hadith al-Thaqalayn. This serves as a very strong proof that the meaning behind the Prophet’s words were not about deriving religion from the Ahlel Bayt but rather about behaving with them, taking care of them, honoring them, respecting them, etc.

Analyzing Weak Hadith

Sometimes the Shia will insist that we accept the weak versions of Hadith al-Thaqalayn. Even if we were to do that, then we must view those Hadith in light of the authentic Hadith. For example, often the Shia will use these weak versions of the Hadith:

“I have left with you something, which if you strictly adhere to, you shall never go astray–The Book of Allah and my progeny.”

or

“I leave you two weighty things, if you stick to both you will never go astray after me: the Book of Allah and my progeny.”

or other similar versions.

In this case, we understand that the words “sticking to” or “adhering to” or “holding onto” refers to loving them, respecting them, honoring them, etc. This is the interpretation of that, and this is based on (1) the authentic Hadith al-Thaqalayn, and (2) the context in which the Hadith was said (i.e. a group of soldiers were criticizing, disrespecting, and hating Ali).

The Shia argue that since we are told to “adhere to” the Quran and Ahlel Bayt, then we must adhere to them in the same fashion since the same word is used for both. However, this is a hasty assumption: we should adhere to them in their own respective ways that is appropriate and fitting for each. One could easily imagine an Imam saying “adhere to the Quran and the believing people.” This would mean obey the Quran and look for it as a book of guidance, as well as befriend and love the believers. It would not, however, mean equating the believers as a source of Allah’s Words. Furthermore, the problem rests mostly in English translations which do not account for the dynamic nature of the Arabic language.

In any case, no authentic Hadith words it in this way (“Hold onto both and you will never go astray”), but rather the Hadith which are worded like this are narrated from Shia and other unreliable people. The strong and authentic versions of the Hadith state it in two clauses: “…The Quran, which is the light of guidance…and I remind you of my family…” And to serve as the strongest proof against the Shia, then we look at their own website which shows what they themselves consider to be the most authentic version of Hadith al-Thaqalayn, as narrated in A’alam al-Wara (pp.132-133) by “Amin al-Islam” al-Tabrisi, the great Shia author who wrote Majma` al-Bayan:

Al-Islam.org says
“The Prophet replied: “One of them is the Book of Allah and the other one is my select progeny (Itrat), that is family (Ahlul-Bayt). Beware of how you behave (with) them when I am gone from amongst you, for Allah, the Merciful, has informed me that these two (i.e., Quran and Ahlul-Bayt) shall never separate from each other until they reach me in Heaven at the Pool (of al-Kawthar). I remind you, in the name of Allah, about my Ahlul-Bayt. I remind you, in the name of Allah, about my Ahlul-Bayt. Once more! I remind you, in the name of Allah, about my Ahlul-Bayt…

References:

  • A’alam al-Wara, pp 132-133

Shia Rejection of the Thaqalayn

Inspite of their vociferous slogans claiming adherence to the two weighty things, the Shia are in reality the worst and vilest deniers of the Quran and Ahlel Bayt. Even though the Shia accept parts of the Quran, they deny other parts of it. And even though the Shia accept parts of the Ahlel Bayt, they deny other parts of it. This attitude is in marked contrast to the mainstream Muslims (i.e. Sunnis), who accept all of the Quran and all of the Ahlel Bayt.

Despite the vehement denials by the Shia polemicists, many classical Shia scholars have held the opinion that the Quran has been tampered with by the Sahabah who supposedly eliminated those verses of the Quran relating to the Wilayah of Ali (رضّى الله عنه). We shall show in future articles how Tahreef (i.e. tampering of the Quran) has been a doctrine that finds much support in the core of Shia texts. In this way, the Shia have disregarded and maligned the Book of Allah, classifying it as an adulterated book much like the Torah and Bible, or at least holding in high regards those classical scholars who held such a position. Therefore, whenever the Shia polemicists mention the Hadith al-Thaqalayn, we urge our readers to remind them of their many narrations about Tahreef which can be found in their books, which will hopefully show them that they have abandoned the stronger Thaql.

As for the Ahlel Bayt, the Shia have abandoned many parts of the Prophetic family. The Shia reject Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها), who are definitely part of the Ahlel Bayt. They also reject the very existence of three of the Prophet’s daughters, namely Zaynub (رضّى الله عنها), Ruqayyah (رضّى الله عنها), and Umm Kulthoom (رضّى الله عنها). The Shia have selected a very small portion of the Prophet’s descendants to be part of the Ahlel Bayt, denying that the Prophet’s paternal uncle (Abbaas) and his children are a part of the Prophetic family. They deny that the Prophet’s cousin, Zubair (رضّى الله عنه), is part of the Ahlel Bayt. The Shia also denounce Ibrahim bin Musa Kaazim (رحمه الله) and Jafar bin Musa Kaazim (رحمه الله), referring to the latter as Kadhab (the Liar) even though he was a very noble Muslim beloved by the Ahlus Sunnah. And then there is the brother of Hasan al-Askari (رحمه الله), whose name was Jafar bin Ali (رحمه الله); because Jafar bin Ali (رحمه الله) denied the existence of Hasan al-Askari’s son, the Shia have similarly branded him as Kadhab (the Liar). Among others of the Ahlel Bayt who have been abandoned by the Shia include: Ibrahim Bin Abdullah (رحمه الله), Zakariyyah Bin Muhammad Baaqir (رحمه الله), Muhammad Bin Abdullah Bin Hussein Bin Hasan (رحمه الله), Muhammad Bin Qaasim Bin Hasan (رحمه الله), Yahya Bin Umar (رحمه الله), and many others from amongst the Prophet’s progeny.

On the other hand, the Sunnis accept and revere all parts of the Ahlel Bayt, including the eleven Imams of the Shia. Whereas the Shia hate Aisha (رضّى الله عنها) and Hafsa (رضّى الله عنها)–and deny the existence of three of the Prophet’s daughters–the Sunnis love the entire Ahlel Bayt, including Ali (رضّى الله عنه), Fatima (رضّى الله عنها), Hasan (رضّى الله عنه), and Hussain (رضّى الله عنه). While it may be true that the Shia have done a fantastic job of idolizing these four individuals and their other Imams, they have abandoned other parts of the Ahlel Bayt and have therefore only taken care of part of this Taql. Meanwhile, the Sunnis have revered all sections of the Ahlel Bayt; being a Shia means loving a part of the Ahlel Bayt to excess and hating other parts of it. Being a Sunni means loving all parts and segments of the Ahlel Bayt. This is the only difference between the Sunni and Shia when it comes to the love for the lesser Thaql.

Acquiring Knowledge from the Ahlel Bayt

While it is clear that Hadith al-Thaqalayn has to do with loving and behaving with the Prophet’s family, the Shia will insist that it refers to taking knowledge from them. Even if this is the case, the Sunnis have always used the knowledge of the Ahlel Bayt. Ali (رضّى الله عنه), the Prophet’s cousin, was the vizier of the first Three Caliphs, and his input on religious matters was invaluable; he was also a rightly guided Caliph who is emulated by the Sunnis. Aisha (رضّى الله عنها), the Prophet’s wife, was an Aalimah who taught many Sahabah. As for the rest of the Imams of the Shia, they were all Sunnis in reality and Aalims. Imam Muhammad al-Baqir (رحمه الله)–whom the Shia consider to be the fifth Imam–was the Shaikh of Imam Abu Hanifa (رحمه الله), and the Hanafi Madhab is the most popular Madhab amongst Sunnis! And Imam Abu Hanifa (رحمه الله) also attended many lectures of Imam Jafar as-Sadiq (رحمه الله). Does this not involve taking knowledge from the Prophet’s progeny?

The Sunnis acknowledge that all eleven Imams of the Shia were great Aalims and reservoirs of knowledge. However, we do not accept the exaggerations of the Shia, who claim that their Imams possess knowledge of the Unseen, who control all the atoms of the universe, etc. Much in the same way that we revere Prophet Isa (عليه السلام) but reject the Christian exaggerations, likewise do we revere the eleven Imams but reject the Shia exaggerations. The Shia will often challenge the Sunnis by asking: “how many Sunni Hadith are narrated through the Imams of Ahlel Bayt?” They ask this implying that the number of Hadith narrated through them is somehow indicative of love for them. What these silly Shia propagandists do not realize is that of course we do not have many Hadith narrated through the eleven Imams, because only three of them were even alive during the time of the Prophet (صلّى الله عليه وآله وسلّم)! And of these three that were alive during the time of the Prophet (صلّى الله عليه وآله وسلّم), two of them (Hasan and Hussain) were only young children during the lifetime of the Prophet (صلّى الله عليه وآله وسلّم); and as for the third (Ali ibn Abi Talib), he was killed by the Shia in his own party at a very early point in his lifetime before the Hadith were compiled en masse. Nonetheless, the Sunnis have more Hadith narrated by Ali (رضّى الله عنه) than we do by Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه), yet nobody questions our love for Abu Bakr (رضّى الله عنه) and Umar (رضّى الله عنه) simply because we narrate very few Hadith through them.

It should be noted that even if we were to accept this meaning of Hadith al-Thaqalayn (i.e. taking religious knowledge from Ahlel Bayt), this does not negate taking religious knowledge from other than the Ahlel Bayt. The Prophet (صلّى الله عليه وآله وسلّم) similarly praised his Sahabah, and we also look to them as a source of religious knowledge. The Sunnis love all of the Prophet’s family members and his friends, whereas the Shia are partisan in their love; why do the Shia not open up their hearts and love all of the Prophet’s family and friends? The only difference in regards to love of the Ahlel Bayt is that the Sunnis love all of Ahlel Bayt whereas the Shia only love parts of it.

Wording of Hadith al-Thaqalayn

This is a point which cannot be stressed enough: if the Prophet (صلّى الله عليه وآله وسلّم) had meant what the Shia intend, then the Prophet (صلّى الله عليه وآله وسلّم) would have said that the two weighty things were the Quran and the Imams of Ahlel Bayt. Instead, the Prophet (صلّى الله عليه وآله وسلّم) only said that the two things were the Quran and the Ahlel Bayt, without any mention of the twelve Infallible Imams of the Shia. Therefore, Hadith al-Thaqalayn is about not only the twelve Imams of the Shia, but rather about others of the Ahlel Bayt as well.

Many Shia respect Imam Zayd (رحمه الله), although they do not believe that he was one of the twelve Infallible Imams. The Zaydis claim that Imam Zayd (رحمه الله) claimed Imamah for himself, but the (12er) Shia reject this and say that Zayd (رحمه الله) never claimed Imamah for himself. And the Shia respect Zayd (رحمه الله) despite the fact that they deny that he was a God-appointed Imam. Well then, is this not the position of the Sunnis with regards to the twelve Imams of the Shia? The Sunnis respect all eleven Imams of the Shia (and also believe in the advent of Imam Mehdi), but we deny that they ever claimed to be Infallible Imams. Therefore, if the Shia have fulfilled the conditions of Hadith al-Thaqalayn with respect to Imam Zayd (رحمه الله), then have the Sunnis not also fulfilled the conditions of Hadith al-Thaqalayn with respect to their twelve Infallible Imams? If the Shia say that we have not given a proper status to their twelve Imams, then we can say that they have not given a proper status to Zayd (رحمه الله) who was also one of the Prophet’s progeny!

The point here is that the Prophet (صلّى الله عليه وآله وسلّم) said that the second Thaql was the Ahlel Bayt, not only the Infallible Imams of the Ahlel Bayt who were only twelve from amongst the many in the Prophet’s progeny. The Sunnis love all of the Ahlel Bayt and regard many amongst the Ahlel Bayt to be great Aalims; whatever the case, Hadith al-Thaqalayn has absolutely nothing to do with Imamah or Caliphate. The Shia can give absolutely no good reason as to why the Prophet (صلّى الله عليه وآله وسلّم) said that the second Thaql was the Ahlel Bayt and why he did not say that it was the Imams of the Ahlel Bayt. The Prophet’s statement was therefore general in nature, and it cannot possibly be construed to justify the Infallible Imamah of the Shia.

The Quran and Sunnah

The Shia say:

The Hadeeth about Quran and Sunnah is weak and narrated by only 1 Sahabi, whereas the other Hadeeth (Quran and Ahl al-Bayt) is mutawattir and narrated by 35 Sahabah.

Answer by Shaikh Gibril Haddad:

The hadith in question (Quran and Sunnah) is not weak…(and it is narrated by) at least four different Companions …the other hadith (Quran and Ahl al-Bayt) is not mutawatir as I already said…the hadith is NOT mutawatir nor narrated by anywhere near even 10 Sahaba. [Therefore, a similar number of Companions narrated BOTH Hadith, with perhaps only a couple more narrating the Hadith of the Quran and Ahl al-Bayt.]

Conclusion

The Prophet (صلّى الله عليه وآله وسلّم) was reminding the Muslims to take care of his family after his death (i.e. “Beware of how you behave with them when I am gone from amongst you”), and this is what is known as Hadith al-Thaqalayn. The Shia understanding of Hadith al-Thaqalayn is nothing short of deviancy and error; and inspite of their vociferous slogans claiming adherence to the two weighty objects, the Shia are in reality the worst and vilest deniers of the authenticity of the Book of Allah and the innocence of the entire Ahlel Bayt. We ask Allah to bless all of the Prophet’s family.

2

Lets just expose the attempt to degrade by the Nasibi author:

Imam Tabarani records in Al-Muj'am al-Kabir, Volume 5 page 154:

*Zaid bin Thabit said that the Prophet (pbuh) said: “I am leaving among you two Caliphs, the book of Allah and Ahlul'bayt, they will never separate until they meet me at the pool ”. *

Imam Abi Bakar Al-Haythami said: *“The narrators are reliable”** (Majm'a al-Zawaid, v1, p170). *

We read in Musnad Ahmad, Volume 5 page 182:

*Zaid bin Thabit said the Prophet (s) said: “I am leaving among you two Caliphs, the book of Allah that is a rope connected to the heavens and the earth, and my progeny Ahlul'bayt, they will never separate until they meet me at the pool ”. *

Shaykh Shu'aib al-Arnaout in his margin of the book Musnad Ahmed declared the tradition as *‘Sahih’** so did Imam Jalaluddin Suyuti in Al-Jame'a al-Saghir, v1 p402 and Imam Nasiruddin Al-Baani in Sahih al-Jame'a, Hadith 4222 while Imam Al-Haythami said: ‘The chain is good’ (Majm'a al-Zawaed, v9 p162).*

Zaid bin Thabit said that the Prophet (pbuh) said: “I am leaving among you two Caliphs after me, the Qur’an and my progeny Ahlul'bayt, they will never separate from eachother until they meet me at the pool”. **
1. al-Sunnah, by Ibn Abi Asim, page 337 *
*3. al-Mujam al-Kabir, by Tabarani, v5, p154 *
*3. Ma Ruwyah fi Khabar al-Hawz, by Imam Qurtubi, page 138
*5. Zilal al-Janah, by Al-Albani who declared it ‘Sahih’**, hadith 754 *

3

nice boy funny reply.

first could you please explain who are ahlul bait, give me quran and hadith reference.

4

Re: Hadith al-Thaqalayn: The Two Weighty Things

Brother Ali Jan. According to you I ignore sunni bashing by shias, but I haven't seen any such posts. May be i have missed anything you read. Please do point out to me the exact post, so that I am able to edit and correct such posts.

On your insisting I am allowing only one thread at a time, but please do consider what I requested you before

[quote]
Please start one thread at a time, and try to share little information in one post. Try to make it friendly and understanding. People don't like criticism and long posts. Please discuss one issue at a time in one thread. You may open threads for other issues after that discussion is over. I am opening one thread for you, but please try to make it friendly, respectful and logical. No need to copy paste long stuff.

JazakAllah khair

Wassalam
[/quote]

Please keep it friendly and respectful otherwise I would be forced to close the thread

5

Funny? It seems you had to comment on my post thats why you just used this word like you might have seen in the Shia bashing threads from where you have been copy pastig the stuff here. Can you please point out any joke that has been cited by me in my post? So please cut the crap and without running away, comment whether the Hadith a Thaqlayn is authentic or not, if yes then repent for copy pasting Nasibi text.

6

yes if you read last sermon of our beloved prophet pbuh he pbuh told i am leving you two things one is quran and 2nd my sunnat.

7

So you reject the authentic Sunni traditions which says that Prophet [s] left behin Quran and Ahlulbayt [as] as the sources of guidance?

8

boy nice, i did not reject hadith, this is ijma of ulma of ahlul sunna, and as per last sermon of prophet pbuh every aalim is confidant that that two weighty things are quran and authentic hadith, for your help producing below text of last sermon which was lisent by more that 100 thousands of sahabies and this is authentic as well.

also awating answer from you who are ahlul biat.

as per ahlul sunna beliefs ahlul bait are mothers of ummah, 4 doughters of prophet pbuh 3 sons of prophet pbuh, bani mutalib, family of abbas, family of aqeel, family of jaffer-e-tayyar, family of hz. ali ra, hz. suleman-e-farsi, freed slaves of prophet pbuh and many more.

**
The Prophet Muhammad’s (PBUH) Last Sermon**
*
After praising, and thanking Allah he said:*
"O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.
O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your LORD, and that HE will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn 'Abd’al Muttalib (Prophet’s uncle) shall henceforth be waived…
Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.
**O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah’s trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste. **
O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.
**All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. **
Remember, one day you will appear before ALLAH and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.
O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O ALLAH, that I have conveyed your message to your people".

9

If you do not reject that Prophet [s] left behind Quran and Ahlulbayt [as] as the sources of guidance, that is suffice and ends the whole debate, then remains no use of personal opinions.

oh yeah I think you forgot the neighbors to add into the list? Anyway, to us, Ahlulhbayt [as] are those for whom the verse of purification was revealed, simple is that.

10 
		 			Who are the Ahlul Bayt?

Prophet Muhammad peace be upon him urged in the past two hadeeths to adhere to his noble household, to know their right, to respect them, and to honor them, may Allah be pleased with them all. But the question is; who are the household of Prophet Muhammad peace be upon him?

Hadeeth Al-Thiqlayn indicates to the concept of the Prophet’s household clarifying that Ahl Al-Bayt are the relatives of Prophet Muhammad and his wives.

To the completion of the previous hadeeth, The companion of the prophet Zayd who narrated Hadeeth Al-Thiqalyn says: “His wives are among his household, but his household are those who charity is forbidden upon them.” One asked: “and who are they?” Zayd answered that they were the household of Ali, household of Aqeel, household of Jaffar, and household of Abbas. The first person asked again: “Upon all of them charity is forbidden?” and Zayd answered by a yes"

Abdulrahman bin Abi Layla, a dignified Companion, says: "Once we asked Prophet Muhammad peace be upon him about how to pray on his household although Allah told us how to pray on him. Prophet Muhammad answered: “Say: ‘O’ Allah send prayers upon Muhammad and the family of Muhammad, just as You sent prayers upon Ibraaheem and the family of Ibraaheem. Verily, You are full of praise and majesty. O’ Allah, send blessings upon Muhammad and the family of Muhammad, just as You sent blessings upo n Ibraaheem and upon the family of Ibraaheem. Verily, You are full of praise and majesty.”

Then Prophet Muhammad peace be upon him taught them other forms of prayers upon him and his family, and one of the forms is: “O’ Allah, send prayers upon Muhammad and upon the wives and descendants of Muhammad, just as you sent prayers upon the family of Ibraaheem, and send blessings upon Muhammad and upon the wives and descendants of Muhammad, just as You sent blessings upon the family of Ibraaheem. Verily, You are full of praise and majesty.”

Although the wives of Prophet Muhammad peace be upon him are named as Ahl Al-Bayt in the Ibraaheemite Prayer, we would find a better and a clearer declaration that the wives of the Prophet are his household in this narration:

Anas bin Malik reported: "A banquet of bread and meat was held on the occasion of the marriage of the Prophet to Zainab bint Jahsh. I was sent to invite the people (to the banquet),………. The Prophet left and went towards the dwelling place of Aa’ishah and said, “Peace and Allah’s Mercy be on you, O the people of the house!” She replied, “Peace and the mercy of Allah be on you too. How did you find your wife? May Allah bless you. Then he went to the dwelling places of all his other wives and said to them the same as he said to Aa’ishah and they said to him the same as Aa’ishah had said to him.” (Saheeh Al-Bukhari, Tafseer Al-Quran, Surat Al-Ahzab), (Al-Nisa’ei, Work of the day and night, 271)

In the hadeeth of Al-Efk (the narration of the Lie), the Prophet peace be upon him, while he was on the pulpit narrating charges of adultery from Ubaydullah bin Abi Salool against the Mother of Believers, Aa’ishah, says: “O people give me your opinion regarding those people who made a forged story against my family. By Allah, I do not know anything bad about her. By Allah, they accused her of being with a man about whom I have never known anything bad, and he never entered my house unless I was present there, and whenever I went on a journey, he went with me” (Saheeh Al-Bukhari, Tafseer AL-Quran, Surat AL-Nour)

Now, let us see what language has to say about this issue. Arabic Language scholars are very clear in identifying the wives of a man as his household. Ibn Manthoor says in the Tongue of the Arabs (Lisan Al-Arab): “Ahl Al-Bayt: its dwellers, Ahl Al-Rajul (family of a man) is the closest people to him, and the household of Prophet Muhammad may Allah have peace on him is his wives, his daughters, and his son-in-law who is Ali bin Abi Talib”

Al-Fayrooz Al-A’abadi says in Qamoos Al-Muheet: “Ahl Al-Amr is its rulers, Ahl Al-Bayt is its dwellers, Ahl Al-Mathhab (sect) is its who believe in it, Ahl Al-Rajul is his wife, and Ahl Al-Nabi is his wives, his daughters, and his son-in-law i.e. Ali may Allah be pleased of him.”

Al-Zubaydi says in Taj Al-Aroos (The Bride’s Crown): "Ahl Al-Mathhab is its believers, Ahl Al-Rajul is his wife and children, and this is how the verse: “and was travelling with his family” is explained as his wives and family. Ahl Al-Nabi is his wives, daughters, and his son-in-law Ali. It was said that the descendant of a man is Ahl Al-Rajul. In the Quran: “Enjoin prayer on thy family, and be constant therein,” “And Allah only wishes to remove all abomination from you, ye Members of the Family, and to make you pure and spotless,” and “let mercy of Allah and His blessings be upon you Ahl Al-Bayt, He is the most benign and most exalted.”

In addition to the Prophetic narrations and to the Arabic Language scholars’ sayings, the Quran itself testifies that wives are included in the phrase “Ahl A-Bayt.”

The Quran called Prophets’ wives as their household. Allah says: "so he said to his family, “Tarry ye; I perceive a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire”. And it is known that only Mousa’s wife was with him and no one else.

In the story of Zulaykha, the wife of Al-Azeez, when she wanted to temp Yousif, Allah says: "She said: “What is the (fitting) punishment for one who formed an evil design against thy family, but prison or a grievous chastisement?”

Also, Allah says: “Now when Moses had fulfilled the term, and was traveling with his family.” Al-Qumi says in his Tafseer: "When the time had come, Mousa took his wife, Shu’ayb provided Mousa, and Mousa lead his goats. When Mousa wanted to leave, Shu’ayb told him: “Go, Allah made it privately for you.” Therefore, Mousa lead his goats aiming Egypt. Mousa and his wife were in a place when a cold breeze, wind and darkness stroked Mousa and his family. Then, Mousa saw a fire, where Allah said the verse: “Now when Moses had fulfilled the term, and was traveling with his family.”

Included in the term “Ahl Al-Bayt” are Ali, Al-Hasan, Al-Hussain, and Fatima, may Allah be pleased with them all as it is mentioned in Hadeeth Al-Kisa’a (the narration of the cloak) that is narrated by Muslim. The mother of Believers, Aa’ishah says: "One day, the messenger of Allah left the house at the afternoon and he was wearing a cloak. Then Hasan bin Ali came and the Prophet took him under his cloak. Next Hussain bin Ali came and the Prophet took him under his cloak. After that Fatima came and the Prophet took her under his cloak. Finally, Ali came, and the Prophet took him under his cloak. Then the Prophet said: “And Allah only wishes to remove all abomination from you, ye Members of the Family, and to make you pure and spotless”

In retrospect, it is cleared that the household of Prophet Muhammad are his wives, the family of Ali (Hasan, Hussain, and Fatima), the family of Aqeel, the family of Abbas, and the family of Jaffar. Those are the ones who Prophet Muhammad ordered us to dignify and respect. Hadeeth Al-Thiqlain did not testify to the infallibility of anyone of them, but raised their status. Using the verse of Purification and hadeeth Al-Kisa’a to prove Ali’s infallibility is non-sense.

11

you mean ayah-e-thateer, prove me such ayah was reveilled other than mothers of ummah.

The Wives of the Prophet are not like Other Women
This Ayah is addressed to the wives of the Prophet who chose Allah and His Messenger and the Home of the Hereafter, and remained married to the Messenger of Allah . Thus it was befitting that there should be rulings which applied only to them, and not to other women, in the event that any of them should commit open Fahishah. Ibn Abbas, may Allah be pleased with him, said: "This means Nushuz (rebellion) and a bad attitude.'' Whatever the case, this is a conditional phrase and it does not imply that what is referred to would actually happen. This is like the Ayat:
[FONT=Traditional Arabic]وَلَقَدْ أُوْحِىَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ]
(And indeed it has been revealed to you, as it was to those before you: "If you join others in worship with Allah, surely your deeds will be in vain.'') (39:65)
[FONT=Traditional Arabic]وَلَوْ أَشْرَكُواْ لَحَبِطَ عَنْهُمْ مَّا كَانُواْ يَعْمَلُونَ]
(But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.) (6:88)
[FONT=Traditional Arabic]قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ ]
(Say: "If the Most Gracious had a son, then I am the first of (Allah's) worshippers.'') (43:81)
[FONT=Traditional Arabic]لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ ]
(Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible.) (39:4). Because their status is so high, it is appropriate to state that the sin, if they were to commit it, would be so much worse, so as to protect them and their Hijab. Allah says:
[FONT=Traditional Arabic]مَن يَأْتِ مِنكُنَّ بِفَـحِشَةٍ مُّبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ]
(Whoever of you commits an open Fahishah, the torment for her will be doubled,) Malik narrated from Zayd bin Aslam:
[FONT=Traditional Arabic]يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ]
(the torment for her will be doubled,) "In this world and the next.'' Something similar was narrated from Ibn Abi Najih, from Mujahid.
[FONT=Traditional Arabic]وَكَانَ ذلِكَ عَلَى اللَّهِ يَسِيراً]
(and that is ever easy for Allah.) it is very easy indeed. Then Allah mentions His justice and His bounty, in the Ayah:
[FONT=Traditional Arabic]وَمَن يَقْنُتْ مِنكُنَّ للَّهِ وَرَسُولِهِ]
(And whosoever of you is obedient to Allah and His Messenger,) i.e., obeys Allah and His Messenger ,
[FONT=Traditional Arabic]نُؤْتِهَـآ أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقاً كَرِيماً]
(We shall give her, her reward twice over, and We have prepared for her a noble provision.) i.e., in Paradise, for they will be in the dwellings of the Messenger of Allah in the highest reaches ofIlliyin, above the dwellings of all the people, in Al-Wasilah which is the closest of the dwellings of Paradise to the Throne.
[FONT=Traditional Arabic]ينِسَآءَ النَّبِىِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَآءِ إِنِ اتَّقَيْتُنَّ فَلاَ تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِى فِى قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلاً مَّعْرُوفاً - وَقَرْنَ فِى بُيُوتِكُنَّ وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَـهِلِيَّةِ الاٍّولَى وَأَقِمْنَ الصَّلَوةَ وَءَاتِينَ الزَّكَـوةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُـمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيــراً - وَاذْكُـرْنَ مَا يُتْـلَى فِى بُيُوتِكُـنَّ مِنْ ءَايَـتِ اللَّهِ وَالْحِكْــمَةِ إِنَّ اللَّهَ كَانَ لَطِيفاً خَبِيراً ]
h(32. O wives of the Prophet! You are not like any other women. If you keep you have Taqwa, then be not soft in speech, lest he in whose heart is a disease should be moved with desire, but speak in an honorable manner.) (33. And stay in your houses, and do not Tabarruj yourselves like the Tabarruj of the times of ignorance, and perform the Salah, and give Zakah and obey Allah and His Messenger. Allah wishes only to remove the Ar-Rijs from you, O members of the family, and to purify you with a thorough purification.) (34. And remember, that which is recited in your houses of the Ayat of Allah and Al-Hikmah. Verily, Allah is Ever Most Courteous, Well-Acquainted with all things.)

12

[quote="ALIJAN1001, post:76, topic:197432"]

you mean ayah-e-thateer, prove me such ayah was reveilled other than mothers of ummah.

Not a difficult task since Ayesha herself testified about the people who were under the cloak or in other words, the people for the verse of purification was revealed:

'A'isha reported that Allah's Apostle (may peace be upon him) went out one norning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped hitn under it, then came Husain and he wrapped him under it along with the other one (Hasan). Then came Fatima and he took her under it, then came 'Ali and he also took him under it and then said: *Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying)*
Sahih Muslim, Book 31, Number 5955

Worthy to note is that fact that Imam Muslim (the Author) did not put any other tradition in this section (section of the virtues of Ahlul-Bayt). If the author of Sahih Muslim believed that the wives of the Prophet were included in Ahlul-Bayt, he would have quoted some traditions about them in this section.

Now, no need to bring your personal view points about the grammar etc of the verse in order to prove otherise the clear testimony of Lady Ayesha.

13

poor guy, you did not know what islam is, i am asking you about ayah-e-thateer and you posted hadith of kisa.

producing below english translation of sura al-ahzab para no. 22, show this sura was reveilled for mothers of ummah espacially ayah-e-thateer.

since such sura addressed to mothers of ummah before ayah-e-thateer, and ayah-e-thateer itselfs speaks about mothers of ummah and after ayah-e-thateer still addressed to mothers of ummah, shia pick one sentance from such sura and labled it to family of hz. ali ra.

  • 033.028 * YUSUFALI: O Prophet! Say to thy Consorts: "If it be that ye desire the life of this World, and its glitter,- then come! I will provide for your enjoyment and set you free in a handsome manner. PICKTHAL: O Prophet! Say unto thy wives: If ye desire the world's life and its adornment, come! I will content you and will release you with a fair release. SHAKIR: O Prophet! say to your wives: If you desire this world's life and its adornment, then come, I will give you a provision and allow you to depart a goodly departing
    • 033.029 * YUSUFALI: But if ye seek Allah and His Messenger, and the Home of the Hereafter, verily Allah has prepared for the well-doers amongst you a great reward. PICKTHAL: But if ye desire Allah and His messenger and the abode of the Hereafter, then lo! Allah hath prepared for the good among you an immense reward. SHAKIR: And if you desire Allah and His Messenger and the latter abode, then surely Allah has prepared for the doers of good among you a mighty reward.
    • 033.030 * YUSUFALI: O Consorts of the Prophet! If any of you were guilty of evident unseemly conduct, the Punishment would be doubled to her, and that is easy for Allah. PICKTHAL: O ye wives of the Prophet! Whosoever of you committeth manifest lewdness, the punishment for her will be doubled, and that is easy for Allah. SHAKIR: O wives of the prophet! whoever of you commits an open indecency, the punishment shall be increased to her doubly; and this IS easy to Allah.
    • 033.031 * YUSUFALI: But any of you that is devout in the service of Allah and His Messenger, and works righteousness,- to her shall We grant her reward twice: and We have prepared for her a generous Sustenance. PICKTHAL: And whosoever of you is submissive unto Allah and His messenger and doeth right, We shall give her her reward twice over, and We have prepared for her a rich provision. SHAKIR: And whoever of you is obedient to Allah and His Messenger and does good, We will give to her her reward doubly, and We have prepared for her an honorable sustenance.
    • 033.032 * YUSUFALI: O Consorts of the Prophet! Ye are not like any of the (other) women: if ye do fear (Allah), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just. PICKTHAL: O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech. SHAKIR: O wives of the Prophet! you are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word.
    • 033.033 * YUSUFALI: And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless. PICKTHAL: And stay in your houses. Bedizen not yourselves with the bedizenment of the Time of Ignorance. Be regular in prayer, and pay the poor-due, and obey Allah and His messenger. Allah's wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing. SHAKIR: And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying.
    • 033.034 * YUSUFALI: And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them). PICKTHAL: And bear in mind that which is recited in your houses of the revelations of Allah and wisdom. Lo! Allah is Subtile, Aware. SHAKIR: And keep to mind what is recited in your houses of the communications of Allah and the wisdom; surely Allah is Knower of subtleties, Aware.
14

LOL, for a while I had forgot that I was probably in conversation with a Madrassa kid who doesnt even know that Hadith Kisa refers to the whole incident wherein Aya Tatheer was revealed.

15

silly boy.

you are wrong i was teached by shia aalim in my childwood in eman bigahara, you are not correct cause of reveilled of such sura is that "mothers of ummah ra demand better lifestyle from prophet pbuh and allah through wahi guide them that who are they and what they have to do.

also for your kind information where word "ahlul bait" used in quran exclusive for wives of any one like wives of ibrahim, you may check such thing in quran and then fabricate your fake belief.

our religion is not bassed on fake and fabricated beliefs, read quran, quran is clearly confirm that such ayah addressed to mothers of ummah.

Timepass - February
16

I had already told you that your fairytales of being ex-Shai blah blah is not going to make any affect here while your approach in this forum is suffice to reveal that you are just another stubborn Nasibi emerged from Madrassa. Anyhow, coming back to the topic avoiding your absurd speach:

Ayesha testified in the Sunni tradition I quoted that the verse “***Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying)” ***was revealed on Prophet [s] when those five people were under the cloak, now if you can bring anyother testimony of Ayesha which contradicts the above one and says that she was also under the cloak and hence addressed in the cited verse then you are most welcome otherwise your rejection of Ayesha’s testimony is indirectly rendering her a lair, so you are just wasting the bandwidth and time of the rest of the people here.

17

A SCIENTIFIC DIALOGUE

The Tat’heer ( purification ) verse AND Ahaadeeth of Kisa’a (veil) By Muhammad Al-khider

Allah Almighty says in the Holy Qur’ân : “And stay quietly in your houses, and make not a dazzling display, like that of the former times of ignorance: and establish regular prayer, and give regular charity, and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the family, and to make you pure and spotless.” Qur’ân 33 : 33

It was narrated by ‘Aisha ( May Allah be pleased with her) that the Messenger of Allah sala allahu alaihi wa aalihi wasallam once went out in the morning suspending a cloth over his hair; When he saw Al-Hasan ibn ‘Ali appearing, he hid it ,then came Hussein and entered with him. When ‘Ali and his spouse Fatimah came, he hid it and said:

“ And Allah only wishes to remove all abomination from you, ye members of the family, and to make you pure and spotless.” Qur’ân 33 : 33

The Shi’ite adherents claim that all members of the household of the Prophet and their posterity are infallible. And thus, it is a must to obey them.; For they deserve to be Imams. They do support their claim categorically with the above mentioned Qur’ânic verse and the Prophetic Tradition. How true is their claim?

  Commentary:

Indeed the purification verse was revealed in favor of the Prophet’s wives, as God Almighty stated in the Holy Qur’an:

“ O consorts of the Prophet! You are not like any of the (other) women. If you do fear (Allah), be not too complaisant of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just.”

“ And stay quietly in your houses, and make not a dazzling display, like that of the former times of ignorance: and establish regular prayer, and give regular charity, and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the family and to make you pure and spotless.”

“ And recite what is rehearsed to you in your homes of the signs of Allah and His wisdom: For Allah understands the finest mysteries and is well-acquainted (with them) “ Qur’an 33:32-34

So, whoever ponders these verses with a clear and objective mind, without prejudice will come to a conclusion that they were revealed exclusively in favor of the Prophet’s Consorts. Moreover, if one fathoms the verse: “ Stay quietly in your house…… will find out that, it is only one verse and the Messenger’s wives are the only ones addressed therein.

This might lead us to question ourselves: If the verse addressed only the wives of the Prophet sala allahu alaihi wa aalihi wasallam, why didn’t it contain a feminine pronoun of (Meem) instead of using an article implying plural of men? It should be clear that the Messenger of Allah sala allahu alaihi wa aalihi wasallam was the head of his household. So, in order to include him, it was incumbent to use the article “ Meem” that denotes talking about a group of men. For he was a man and a leader of his household. For more explanation of this, we should refer to the verse wherein Allah talks about Prophet Ibraahim (Pbuh).

“ They said: Do you wonder of Allah’s decree? The grace of Allah and His blessings on you, oh ye people of the house ! For He is indeed worthy of all praise, full of glory.” Qur’ân 11 : 73

Since Abraham was also included in his family, the Holy Qur’an addressed his wife using masculine plural of men with the article ”Meem” as it is customary in the Arabic grammar. For the plural of men is applied even though there is only one man in the group of females according to the classical Arabic. Moreover, in Arabic, a wife is addressed as ”Ahl”, which also means ” People” as revealed in the verse wherein Allah almighty was talking about Prophet Moses salahu alihi wasallam.

Allah Almighty says : ” Now when Moses had fulfilled the term, and was travelling with his family…” Qur’ân 28 : 29

So, what do you find strange if this verse was addressed solely to the wives of the Prophet (Pbuh), though the article of masculine plural was applied ?!

  1. What proves that this verse was revealed solely for the wives of the Prophet sala allahu alaihi wa aalihi wasallam ,is the Prophetic Tradition itself. In this regard, Prophet Muhammad sala allahu alaihi wa aalihi wasallam prayed for his close relatives, including his in-laws and said: (O Allah! Those are also members of my family,O Allah purify them)

Suppose the verse was addressed to them, confirming that Allah had purified them, why could the Prophet sala allahu alaihi wa aalihi wasallam need to invoke Allah Almighty to include this kith and kin in the purification promise ?!!

  1. The household of the Messenger of Allah salahu alihi wa aalihi wasallam includes his wives, Imam Ali, Lady Fatima, the two Imams Al-Hasan and Al-Hussein, and Zaid ibn Al-Arqam who was asked about the household of the Prophet and said in the Hadith: ( His spouses are a fibre of his household ). He went further to explain that his household includes also the people who were not allowed to receive any charity namely: the relatives of Ali, the kindred of Ja’afar, the family of Aqeel, and the kinsfolk of Al-Abbas. Therefore, the concept of the Prophet’s household encompasses also Al-Abbas- the son Abdul Muttalib, the kith and kin of ‘ Aqeel bin abi Talib, and the family of Ja’afar bin Abi Talib, as stated in the Tradition (Hadith) of Zaid bin Al-Arqaam. It also includes the family of Al-Harith bin Abdul Muttalib, due to what the Messenger salahu alihi wa aalihi wasallam told Rabbea bin Al-Harith and Al-Abbas bin Abdil Muttalib: ( Verily , the family of Muhammad does not deserve any charity , for it is people’s filth ) Sahih Muslim

Even though, we accept the infallibility of the Shi’ite Imams, we will come to a conclusion that it is not logical or Substantial for a non-prophet to be infallible whatsoever he may be.

  1. Referring to the above mentioned verse, and deducting therefrom that Allah’s purification from abomination was meant also for the in-laws and the entire kith and kin of the Messenger of Allah sala allahu alaihi wa aalihi wasallam ,prompts a person to wonder and get surprised. The reason for that is self-evident and palpable for everybody.

The aforementioned Ahaadeeth mentions Fatimah ( the daughter of the prophet May Allah be pleased with her ) as part and percel of the people who were meant for purification among the family members of the Prophet sala allahu alaihi wa aalihi wasallam.

The Imaamite Shi’ah claim that Allah Almighty granted the Shi’ite Imams infallibility because the task they were to be assigned to undertake required of them to be so. The task they were to undertake was to lead people and to apply the Divine Laws of Allah Almighty in Judging among mankind. Now the question casts itself, suppose what they claim is correct, is Lady Fatimah ( May Allah be pleased with her ) a prophet or an Imam to be infallible?! Why she should be infallible if she is not a prophet or an Imam ( like how Shi’ah believe ) ?!!

Allah Almighty bestowed the attribute of infallibility on the Prophets and Messengers because they had a task ahead of them that was to convey the message revealed to them to their respective peoples and to safeguard the supernatural message they were entrusted with by Allah Almighty.

  1. Since the purification verse was revealed in regard to the wives of the Allah’s Messenger and Allah Almighty affirmed to make them pure and spotless, the Messenger of Allah sala allahu alaihi wa aalihi wasallam gathered his closest kith and kin and invoked Allah Almighty to purify them as promised his wives (Prophet’s).

He thus said in his supplication: (O Allah ! those are my kith and kin, remove all abomination from them and make them pure and spotless) So after Umm Salama saw that the Messenger of Allah sala allahu alaihi wa aalihi wasallam had included Ali, Fatimah, Al-Hasan and Al-Hussein in the members of his household, she requested him earnestly to include her among the people he supplicated for. The Messenger of Allah informed her undoubtedly that there was no need for him to include her among his kith and kin since she was one of his wives, and the verse was reveled in their regard. This is a sound evidence that states categorically the fact that the verse was not revealed in regard of the Prophet’s kith and kin but rather it was addressing his wives. Had it been addressing also his kith and kin there would be no need for him to gather his daughter, son -in-law and his grandsons to invoke Allah to include them among his spouses who were promised to be purified.

  1. In the verse: ” And Allah wishes only to remove all abomination from you, ye members of the family, and to make you pure and spotless.” Allah’s statement was not to assure them that they had already been purified, but rather to stipulate a condition that if they obeyed Him, He would remove all abomination from them and thus purify them. He only wished to purify them if they met this Condition.

If you analyze the context, you will find that Allah Almighty was giving the prophet’s wives some divine directions to do all what He commanded them and to abstain from what He forbade. He thus informed them that if they Conformed to his commands and abstained from what he forbade, He would reward them by removing all abomination from them and make them pure and stainless.

It should be noted that God Almighty has used this pattern of speech to address our predecessors. Consider the following verse:

“ Allah does not wish to place you in a difficulty, but to make you clean, and to complete his favor upon you , that ye may be grateful.” Qur’ân 5 : 6

In another verse, He thus says: “Allah does wish to make clear to you and to show you the ordinances of those before you.” Qur’an 4 : 26

He also says: “ Allah does wish to lighten your (difficulties): For man was created weak (in flesh ). “ Qur’ân 4 : 28

The wish of Allah expressed in the above mentioned verses comes as a condition of being loyal to His commands, to love Him and make Him pleased with you. Otherwise, without fulfilling this condition, His wish cannot come into reality, i.e the purification cannot occur.

  1. The main aim of the Prophet sala allahu alaihi wa aalihi wasallam in his aforementioned Hadeeth was to pray for his kith and kin to get all their abomination removed from them by Allah, and to be purified as well. This implies that he prayed for them to be among the pious believers who were purified by Allah Almighty. Hence, avoiding abomination is a must for all the believers. For Allah Almighty wishes to purify all the believers who subscribe only to Him in their acts of devotion and not only the family of the Prophet sala allahu alaihi wa aalihi wasallam. Although the Prophet’s kith and kin are more entitled to get the purification of Allah Almighty, the verse does not restrict Allah’s purification to them only, to be regarded as impeccable. Allah Almighty says:

“ Allah does not wish to place you in a difficulty, but to make you clean and to complete His favour to you, that ye may be grateful.” Qur’ân 5 : 6

In another verse, God Almighty says: “ For Allah loves those who turn to Him constantly in repentance and loves also those who keep themselves pure and clean.” Qur’ân 2 : 222

So, as Allah Almighty told us of His wish to purify members of the prophet’s family, He so informed us of His wish to purify the believers as well. Therefore, if we suppose that the wish of Allah to purify the believers was meant to make them impeccable, then all sincere pious believers are infallible.

  1. The purification mentioned in the aforementioned verse was not meant to make the kith and kin of the Messenger of Allah infallible, but rather to remove all abomination and mischief from them. This style is widely used in the Holy Qur’an. We read in the Holy Qur’an:

“ Of their goods take alms, so that ye might purify them and sanctify them………” Qur’ân 9 : 103

You will never find anybody say that the purification mentioned in the afore-mentioned verses was meant to make the Prophet’s family members infallible. We also read in the Holy Qur’an:

“ And thy garments keep thee from stain…… “ Qur’ân 74 : 4

This is mentioned in many verses of the holy Qur’an. The stain here implies filth and dirt. By this Allah Almighty alludes to polytheism (Shirk). To substantiate this explanation and interpretation, Allah Almighty says in the Holy Qur’an:

“……. But shun the abomination of idols …” Qur’ân 22:30

Also the word stain may mean , the forbidden foods and drinks as Allah has plainly stated:

“ Say: I find not in the message received by me by inspiration any (meal) forbidden to be eaten by one who wishes to eat it unless it be dead meat, or blood poured forth, or the flesh of swine, for it is an abomination or what is impious, (meat) “ Qur’ân 6 : 145

  Another example is the following verse;

“ O ye who believe! Most certainly, intoxicants and gambling, (dedication) of stones and (divination by ) arrows, are an abomination of Satan’s handiwork, eschew such (abomination), that ye may prosper.” Qur’ân 5 : 90

There is no verse however, in the Holy Qur’an that refers to “stain” as to mean sins. For if it means sins, then the verse of purification came to confirm that those of the prophetic family were infallible from committing sins.

  1. The verse does not whatsoever mean that purification has already taken place, but it rather asserts explicitly the will of Allah Almighty to purify the Staunch and sincere wives of the prophet sala allahu alaihi wa aalihi wasallam. From the previous argument, we also deduct that the Messenger of Allah sala allahu alaihi wa aalihi wasallam was eager to pray for his immediate and other relatives to be included in the verse of purification, in order to achieve the same as his spouses were promised.

Worthy of mention, is that whenever the Messenger Of Allah went to perform the daily obligatory prayer, he used to pass by the house of his cousin and son-in-law, Ali and his spouse Fatimah, reminding them of the obligation of prayer by saying:

( Stick to the mandatory prayers, O members of the family! )

After this exhortation, he used to recite to them the following verse:

“ Allah so wills to remove all abomination from you O members of the family, and to make you pure and stainless.”

As stated before in the same verse. By this, he was reminding them, especially Ali, of performing Obligatory prayers in congregation in the mosque. For if one observes all obligatory acts of worship and obey Allah fully, then his reward will be to purify him from all abomination and stains.

  1. If we presume that the purification verse was revealed only to address the relatives of the Prophet sala allahu alaihi wa aalihi wasallam and not his spouses, so the purification stated in the verse does not suit them, due to following Qur’ânic text in which Allah Almighty says: “ But He so will to purify you and complete His favors on you.” He so addresses His servants in so many other Qur’ânic verses. So, if the aim of Allah Almighty in purifying the spouses of the Prophet sala allahu alaihi wa aalihi wasallam was to make them infallible, it would necessitate us to say that all the believers are infallible, following the Qur’ânic verse which states that Allah Almighty so Wills to purify them. I am pretty sure that neither the Sunnis nor the Shi’ahs can allege that analogy. So how can the purification theory be executed in respect of some sects of people and leave others out of bound? Can’t you see that in this preposition, there is some whimsical and temperamental inclination? There is no any scientific methodology in it.

It is surprising that the Shi’ite Scholars cling to the purification verse and allege that is was revealed with regard to the relatives of the Prophet sala alahu alihi wa aalihi wasallam, leaving out anything that deals with the purification. By this, they claim that only the relatives of the Prophet sala allahu alaihi wa aalihi wasallam are infallible. They thus intend to forget other verses that Allah Almighty revealed to purify the companions the Holy Prophet sala allahu alaihi wa aalihi wasallam from all abomination. We read for example.” But He so wishes to purify you and complete His favor on you.” They besides, slander the rightly guided Companions of the Holy Prophet sala allahu alaihi wa aalihi was and allege that they will be caused to turn upside down as a punishment for them. They claim this, inspite of the fact that Allah Almighty confirmed His Will to purify the sincere Companions of the Holy Prophet. You find many parities in the assumptions of the Shi’ite Scholars, that cause you to shake your head incessantly and come to a conclusion that, it is not but bigotry towards their Sect and utter hatred of the rightly guided Companions of the Holy Prophet sala allahu alaihi wa aalihi wasallam.

  1. To remove abomination from the kith and kin of the Prophet sala allahu alaihi wa aalihi wasallam does not entitle them to be Imams. Now we are on the outset of looking for an evidence either from the Holy Qur’an or from the Hadith that confirms the religious leadership of the Prophet’s relatives. If it is said that among the pre-requisites of the Imamite is to be infallible, then the following question casts itself; What do you say regarding Fatima bin Muhammad , who was among his daughters and among the relatives who included in the purification verse? Can we enforce the same principle on her and regard her as one of the Imam? If they say no, then we should cast the following question; which is matter of factly a quotation from a lengthy Qur’ânic verse “ Do you only believe in some portions of the book ( i.e. Qur’an) and disbelieve in the others? ” You should either implement what you claim totally or admit its futility. But tampering with the Qur’ânic verses and trying to fix them in some places to suit your desires without objectivity, is in fact, playing about with the Holy Book of Allah! May Allah forbid!

However, I don’t think that whoever follows the path of claiming the infallibility of the kith and kin of the Messenger of Allah sala allahu alaihi wa aalihi wasallam, is committing less than bigotry and sticks to the wrong notions and assumptions, and wrongly or intentionally misunderstands the Holy Book of Allah. May Allah Almighty help us and save us from such dissimulators and hypocrites.

18

No one is interested in your cut-paste abilities, just answer the challege or dont waste the bandwidth and time.

19

Re: Hadith al-Thaqalayn: The Two Weighty Things

Salamun alaikum

At this point you should read the following discussion took place some time back on the very same forum. I hope a lot of misconceptions and mis-understandings shall be removed from the minds and fresh food for thought may be available for true knowledge seekers. Kindly read it thoroughly and carefully, again and again specially from post # 38 onward

http://www.paklinks.com/gs/religion-scripture/254355-who-family-prophet-mohammad-pbuh.html

Iltemase dua

20

every one interested excluding you.

i did not receive answer of my question.

show me word ahlul bait used in quran other then wives.

show me i am waiting since long.

also it is clearly mentioned in quran that such ayah reveilled for mothers of ummah why you just picking one portion from ayah even this is continious sentense not new or another sentance.

you are denying quranic verse like you forefathers.