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In the Name of God بسم الله

Are Prophet Wives included in Ahl albayat (33:33)?

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1 minute ago, Student_of_Deen said:

You don`t even know the Prophet (Peace be upon him) had more than 2 wives ? 

Yes, it was the knowledge of unseen so how can anyone know that :party:

 

1 minute ago, Student_of_Deen said:

On what bases are you excluding Umm salamah ? You got no excuses against her yet you claim she is not from the Prophet`s family. 

Neither I can add anyone in the Ahlul Bayt nor I can subtract anyone. She is the wife of Prophet & Ummul Momineen like all other wives of Prophet.
But Wives are not in the Ahlul Bayt. We have yet to present the traditions mentioned in our books. We are just referring you your books just to show you that somehow truth remained there. You try & delete these accounts too. :)

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14 minutes ago, Salsabeel said:

Yes, it was the knowledge of unseen so how can anyone know that :party:

Neither I can add anyone in the Ahlul Bayt nor I can subtract anyone. She is the wife of Prophet & Ummul Momineen like all other wives of Prophet.
But Wives are not in the Ahlul Bayt. 

Then why are you using those excuses to rule out two of his wives from the Ahlul bayt. you are literally going bonkers saying so many different things to defend your position. 

16 minutes ago, Salsabeel said:

. We have yet to present the traditions mentioned in our books. We are just referring you your books just to show you that somehow truth remained there. You try & delete these accounts too. :)

I don`t know whether you are ignorant of hadith sciences or you`re biased that is why you`re using a da`eef narration to save your boat and calling it truth,

I don`t need to delete these accounts. Let them be there for the world to see how confused you folks really are. :D

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5 minutes ago, Student_of_Deen said:

Then why are you using those excuses to rule out two of his wives from the Ahlul bayt.

When they are included into the Ahlul Bayt? Any verse of Quran calling the wives of Prophet as Ahlul Bayt?

7 minutes ago, Student_of_Deen said:

you are literally going bonkers saying so many different things to defend your position. 

This is the saying of a person who already lost all of his arguments.

 

8 minutes ago, Student_of_Deen said:

I don`t know whether you are ignorant of hadith sciences or you`re biased that is why you`re using a da`eef narration to save your boat and calling it truth,

Whatever you say me, the traditions quoted by me were graded sahih by your scholars, they have not graded them sahih after listening to my point to view.

 

10 minutes ago, Student_of_Deen said:

I don`t need to delete these accounts. Let them be there for the world to see how confused you folks really are. :D

What confusion you are viewing in us. We are 100% sure on our stance. If you want to do MUBAHILA, I am ready for it. 

 

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It is apparent from narrations of the Prophetâs (s.a.w.a.) wives and senior companions that the Ahle Bait referred to in Surah Ahzaab (33): 33) are Ali (a.s.), Faatemah (a.s.), Hasan (a.s.) and Husain (a.s.). Reputed Sunni and Shiah scholars have documented this fact in their books.

However, certain fringe elements â” obviously with ulterior motives â” continue to challenge this well-established belief. They maintain that the Ahle Bait in Surah Ahzaab (33): 33 refer to the wives of the Holy Prophet (s.a.w.a.).

 

Doubt 1) Ikramahâs narration in favour of the wives

Reply: Those who say the Ahle Bait referred to in Surah Ahzaab (33): 33 are the wives of the Prophet (s.a.w.a.) are giving their own opinion. No justification in terms of Prophetâs (s.a.w.a.) hadith or incident or a historical reference is advanced as evidence. Their belief revolves mainly around Ikramahâs narration who has related on the authority of Ibn Abbas. However, as we will see, Ikramah has expressed his personal view which cannot be the basis for interpreting the Holy Quran. Those who take the Ahle Bait as Ali (a.s.), Faatemah (a.s.), Hasan (a.s.) and Husain (a.s.) are not doing so based on a personal whim or fancy, it is based on the Prophetâs (s.a.w.a.) declarations narrated by the wives themselves as also senior companions. Those who take the Ahle Bait as wives are either not aware of the Prophetâs (s.a.w.a.) assertion in this regard or have chosen to willfully neglect it.

If Ikramah has indeed faithfully related from Ibn Abbas, how does one explain the narrations on the authority of Ibn Abbas wherein he has categorically defined the Ahle Bait as Ali (a.s.), Faatemah (s.a.), Hasan (a.s.), Husain (a.s.) and counts it among their foremost virtues? Ibn Abbasâs narrations in favour of Ali (a.s.), Faatemah (s.a.), Hasan (a.s.), Husain (a.s.) as the Ahle Bait have been documented by Tafseer-e-Suyuti, Musnad-e-Ahmad, Khasais of Nisaai, Riyaaz al-Nadharah by Muhibb al-Deen Tabari, Majmaâ al-Zawaaid by Haithami.

Moreover, Ikramahâs animosity towards the Prophetâs (s.a.w.a.) Ahle Bait â” Ali (a.s.), Faatemah (s.a.) and her sons (a.s.) is well-known. This could only mean that Ikramahâs view is tainted with ignorance at best or prejudice at worst, especially since the wives who he claims are the Ahle Bait and Ibn Abbas, Ikramahâs main source, have themselves narrated incidents wherein the Holy Prophet (s.a.w.a.) has left no doubt whatsoever as to the true implication of the Ahle Bait (a.s.).

 

Doubt 2) Preceding and succeeding verses refer to the wives

Reply: Skeptics advance the preceding and succeeding verses of Surah Ahzaab (33): 33 as evidence that the Ahle Bait referred to in the verse are the wives and not Ali (a.s.), Faatemah (s.a.) and her sons (a.s.).

This argument would have had merit if the verses under question had uniformity in context and syntax. But evidently, there is a lack of consistency on both parameters which tells the seeker of truth that there must be an explanation beyond the apparent.

The verses preceding and succeeding Ayat-e-Tatheer have addressed the wives varyingly, at times even warning them from committing indecency and forbidding them from reverting to the customs of the ignorance era. This is not consistent with the tone of addressing in Ayat-e-Tatheer where Allah expresses His total pleasure with the Ahle Bait and promises to purify them from all uncleanliness.

Itâs established that the wives were not free from uncleanliness â” neither in the physical context (menses, etc) nor the spiritual context (some of the wives like Umm Habibah bint Abi Sufyan, although faithful accepted Islam after practicing idol-worship).

Moreover, the mode of address in the verses changes from â” âO wives of the Prophetâ¦â in the preceding verses to âO Ahle Baitâ¦â indicating that the personalities addressed in the verses are different.

Just as strikingly, the syntax for Ayat-e-Tatheer is not in harmony with the preceding and succeeding verses. While all along the feminine gender has been employed, the 33rd verse of Surah Ahzaab specifically uses the masculine gender which tells the reader that the addressees in this particular verse are not the same as those in the preceding and succeeding verses.

 

Doubt 3) Ahle Bait refers to wife of Ibrahim (a.s.)

Reply: Those who consider wives as the Ahle Bait cite the 73rd verse of Surah Hud (11) as evidence that there is a precedence of a Prophetâs (s.a.w.a.) wife forming part of his Ahle Bait.

It is important to note that this is not a general discussion on whether the wives of Prophets form part of their Ahle Bait. Likewise, we are also not interested in dwelling on the verse (Surah Tahreem (66): 10) wherein Allah has condemned the wives of Prophets like Nuh (a.s.) and Lut (a.s.), which obviously means that the wives are generally not the Ahle Bait and if they are, then being the Ahle Bait does not automatically become a virtue.

Here, we want to specifically address the 33rd verse of Surah Ahzaab (33) to determine whether the Ahle Bait referred to in the verse are the wives or not.

A general description on a subject cannot be used to repudiate a specific description. For example, Allah has referred to the wives of the Prophet (s.a.w.a.) as Mother of Believers â” Ummul Momineen in the 6th verse of Surah Ahzaab (33).

In another place in the Quran â” the 2nd verse of Surah Mujaadilah (58), Allah describes the mother as â” ââ¦those who gave them birthâ¦â.

One cannot use the general description of the mother in Surah Mujaadilah (58): 2 to repudiate the specific description on Ummul Momineen in Surah Ahzaab (33): 6 by claiming that since the wives did not give birth to all the believers therefore they do not qualify as their mothers. The wives were Ummul Momineen specifically to dissuade the Muslims from marrying them after the Holy Prophet (s.a.w.a.). The general description of the mother as one who gives birth remains intact.

So, it is possible that Aaeshah who did not give birth to a single believer and therefore failed the general qualification of a mother can still be the mother of the believers according to a specific qualification. It is likewise possible for Aaeshah to be the Ahle Bait of the Prophet according to a general description and not be his Ahle Bait according to a specific description as pronounced in Surah Ahzaab (33): 33 â” Ayat-e-Tatheer.

Ibn Katheer, a student of Ibn Taymiyyah, has concluded likewise in his Tafseer (vol. 6, p. 370) wherein after outlining Aaeshahâs merits he has concluded regardless of everything she is not the Ahle Bait referred to in Surah Ahzaab (33): 33. As per the Holy Prophetâs (s.a.w.a.) narration, Ali (a.s.), Faatemah (s.a.), Hasan (a.s.) and Husain (a.s.) are more deserving of the privilege.

Not just the wives, one finds others being included in the general description of the Ahle Bait of the Prophet (s.a.w.a.). Abbas, Aqeel and Jafar (all sons of Abu Talib (a.s.)) are referred to as the Ahle Bait because sadaqah (charity) was prohibited on them and their children. But even they do not qualify as the Ahle Bait referred to in Surah Ahzaab (33): 33.

At the Battle of Khandaq (Ahzaab), when both the Muhaajir and Ansaar vied for Salmaan al-Faarsi, the proponent of the Khandaq, each group claiming Salmaan for itself, the Prophet (s.a.w.a.) stepped in and proudly proclaimed that Salmaan was neither a Muhaajir nor an Ansaar, rather he was from the Ahle Bait. Salmaan was a great companion whose faith was a benchmark for other believers, but even he does not qualify as the Ahle Bait referred to in Surah Ahzaab (33): 33.

This shows that the Ahle Bait (in the general description not the specific description of Surah Ahzaab (33): 33) is not restricted to the Prophetâs relation (wives, cousins, etc). Any Muslim who leads a life advocated by the Quran and Sunnah can aspire to be from the Ahle Bait. But the fact remains no matter what level of piety and faith the person may achieve, he will never qualify as the Ahle Bait in Surah Ahzaab (33): 33; that is the sole privilege of Ali (a.s.), Faatemah (s.a.), Hasan (a.s.) and Husain (a.s.).

www.seratonline.com

 

 

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6 hours ago, Student_of_Deen said:

It will be better for you if you stop talking about logic when the fundamental beliefs of your sect are illogical and unfounded. 

I never said no one is to be blamed. You`re not only illogical but you also make up things. 

I see, so what you are saying to me is that you have no answer and therefore just try and shout down what you don't understand but I will humour you for the moment

So which member of 'your Ahul bait' is responsible for the killings of thousands of innocent Muslims?

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Just got another hadith from your sahih book, mentioning how a wife was over taken by satanic thoughts:

Sahih Muslim Hadith 6759 Narrated by Aisha

Aisha said: One day Allah's Messenger (saws) went out of her (Aisha's apartment) during the night, and she felt jealous.Then he (saws) came and he saw me (in an agitated state of mind). He (saws) said: Aisha, what has happened to you? Do you feel jealous? Thereupon she said: How can it be (that a woman like me) should not feel jealous in regard to a husband like you? Thereupon Allah's Messenger (saws)said: It was your Shaitaan who had come to you, and she said: O Allah's Messenger (saws), is there along with me a Shaitaan?He (saws) said: Yes. I said: Is the Shaitaan attached to everyone? He (saws) said: Yes.I (Aisha) again said: O Allah's Messenger (saws), is it with you also? He (saws) said: Yes, but my Lord has helped me against him as such I am absolutely safe from his mischief.

 

 

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8 hours ago, Student_of_Deen said:

Actually she did included herself in the Ahlul bayt. But you cunningly used a deaf (weak) hadith from Musnad Ahmad to post here which excludes her from the Ahlul bayt but Imam Bayhaqi recorded the similar hadith in his collection with sahih chain of narration. 

Umm Salamah may  Allaah  be  pleased  with  her said, “I said, 'O Prophet of Allaah, am I not one of Ahlul-Bayt?' Thereupon, the Prophet sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) replied: ''Yes, In shaa' Allaah (Allaah willing).”

(Sunan Al Bayhaqi)

The words "Yes Insha Allah" do not  exist in any version of hadith about the revelation of the verse of purification mentioned in 6 sahih books. this seems to be an addition added afterwards to suit the political whims.

Also its text is contradictory to the hadith mentioned in Sahih Muslim and Sahih Tirmizi, so it is unreliable/  unacceptable. No doubt wives were part of residents of house in general meaning but kept out of cloak from the scope of verses of purification 33;33.

The analysis of this hadith has been made earlier in this thread and it is found weak:

This is the hadith you posted that said Umm Salama was in Ahl al-Bayt:

- أخبرنا أبو عبد الله الحافظ غير مرة، وأبو عبد الرحمن محمد بن الحسين السلمي من أصله وأبو بكر أحمد بن الحسن القاضي قالوا: ثنا أبو العباس محمد بن يعقوب، ثنا الحسن بن مكرم، ثنا عثمان بن عمر، ثنا عبد الرحمن بن عبد الله بن دينار، عن شريك بن أبي نمر، عن عطاء بن يسار، عن أم سلمة قالت: في بيتي أنزلت {إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا} [الأحزاب: 33] قالت: فأرسل رسول الله صلى الله عليه وسلم إلى فاطمة، وعلي، والحسن، والحسين، فقال:" هؤلاء أهل بيتي " وفي حديث القاضي والسلمي: " هؤلاء أهلي " قالت: فقلت يا رسول الله، أما أنا من أهل البيت؟ قال: " بلى إن شاء الله تعالى "

Not only is this hadith contrary to all of the other versions of the hadith; but it's not sahih: Shareek ibn Abi Nimr would make mistakes ( صدوق ليس به بأس قد يخطئ ), and `Abd ar-Rahman b. `Abdullah b. Dinar was weakened ( صدوق وسط قد ضعِّف ).

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So a question that might be pertinent here.

If a girl marries and joins her husbands household is she still thought of as being part of her fathers household.

Are children of the daughter considered to be part of the grandfathers household.

It seems that 'Ahlul Bait' that are being purified  are the household of Hz Ali (as).

The cloak incident is reported to have taken place in the House of Hz Ali (as)

This would be entirely consistent with Shia philosophy.

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15 hours ago, skyweb1987 said:

The words "Yes Insha Allah" do not  exist in any version of hadith about the revelation of the verse of purification mentioned in 6 sahih books. this seems to be an addition added afterwards to suit the political whims.

Why are you limiting our hadith traditions to the Sahih Sitta ? 

I can say the same about most of Shi`a traditions. They were all recorded in order to their suit their political whims and personal gains. 

 

15 hours ago, skyweb1987 said:

Also its text is contradictory to the hadith mentioned in Sahih Muslim and Sahih Tirmizi, so it is unreliable/  unacceptable. No doubt wives were part of residents of house in general meaning but kept out of cloak from the scope of verses of purification 33;33.

Care to show how this hadith is contradicting with other Sahih hadiths ?

 

15 hours ago, skyweb1987 said:

The analysis of this hadith has been made earlier in this thread and it is found weak:

This is the hadith you posted that said Umm Salama was in Ahl al-Bayt:

- أخبرنا أبو عبد الله الحافظ غير مرة، وأبو عبد الرحمن محمد بن الحسين السلمي من أصله وأبو بكر أحمد بن الحسن القاضي قالوا: ثنا أبو العباس محمد بن يعقوب، ثنا الحسن بن مكرم، ثنا عثمان بن عمر، ثنا عبد الرحمن بن عبد الله بن دينار، عن شريك بن أبي نمر، عن عطاء بن يسار، عن أم سلمة قالت: في بيتي أنزلت {إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا} [الأحزاب: 33] قالت: فأرسل رسول الله صلى الله عليه وسلم إلى فاطمة، وعلي، والحسن، والحسين، فقال:" هؤلاء أهل بيتي " وفي حديث القاضي والسلمي: " هؤلاء أهلي " قالت: فقلت يا رسول الله، أما أنا من أهل البيت؟ قال: " بلى إن شاء الله تعالى "

Not only is this hadith contrary to all of the other versions of the hadith; but it's not sahih: Shareek ibn Abi Nimr would make mistakes ( صدوق ليس به بأس قد يخطئ ), and `Abd ar-Rahman b. `Abdullah b. Dinar was weakened ( صدوق وسط قد ضعِّف ).

Analysis made by whom ? By you ?

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14 hours ago, A true Sunni said:

It seems that 'Ahlul Bait' that are being purified  are the household of Hz Ali (as).

The cloak incident is reported to have taken place in the House of Hz Ali (as)

This would be entirely consistent with Shia philosophy.

It didn`t took place in the house of Hazrat Ali (ra), Instead it took place in the house of Umm ul Momineen Umm Salamah (May Allah be pleased with her). 

Edited by Student_of_Deen
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18 hours ago, Salsabeel said:

Just got another hadith from your sahih book, mentioning how a wife was over taken by satanic thoughts:

Sahih Muslim Hadith 6759 Narrated by Aisha

Aisha said: One day Allah's Messenger (saws) went out of her (Aisha's apartment) during the night, and she felt jealous.Then he (saws) came and he saw me (in an agitated state of mind). He (saws) said: Aisha, what has happened to you? Do you feel jealous? Thereupon she said: How can it be (that a woman like me) should not feel jealous in regard to a husband like you? Thereupon Allah's Messenger (saws)said: It was your Shaitaan who had come to you, and she said: O Allah's Messenger (saws), is there along with me a Shaitaan?He (saws) said: Yes. I said: Is the Shaitaan attached to everyone? He (saws) said: Yes.I (Aisha) again said: O Allah's Messenger (saws), is it with you also? He (saws) said: Yes, but my Lord has helped me against him as such I am absolutely safe from his mischief.

 

 

FYI The wives of the Prophet (Peace be upon him) were human beings, not demi goddesses and angels. 

The were not Infallible beings because infallibility & absolute perfection is an attribute of Allah subhana watala. 

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22 hours ago, Salsabeel said:

When they are included into the Ahlul Bayt? Any verse of Quran calling the wives of Prophet as Ahlul Bayt?

Any verse in the Qu`ran excluding the wives of the Prophets from their Ahl ? 

 

22 hours ago, Salsabeel said:

This is the saying of a person who already lost all of his arguments.

LOL I don`t mind if believing that makes you happy mate. 

 

22 hours ago, Salsabeel said:

Whatever you say me, the traditions quoted by me were graded sahih by your scholars, they have not graded them sahih after listening to my point to view.

They were not quoted Sahih. The version of this hadith you used from Musnad Ahmad is CLASSED WEAK BY SCHOLARS OF AHLUS SUNNAH.

 

Quote

What confusion you are viewing in us. We are 100% sure on our stance. If you want to do MUBAHILA, I am ready for it. 

Then I`m all ready for it as well if that`s what you want. 

Edited by Student_of_Deen
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2 hours ago, Student_of_Deen said:

It didn`t took place in the house of Hazrat Ali (ra), Instead it took place in the house of Umm ul Momineen Umm Salamah (May Allah be pleased with her). 

There seems to be different traditions , indicating different houses. However my point stands about is a daughter considered her fathers household after she is married.

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18 hours ago, A true Sunni said:

So a question that might be pertinent here.

If a girl marries and joins her husbands household is she still thought of as being part of her fathers household.

Are children of the daughter considered to be part of the grandfathers household.

It seems that 'Ahlul Bait' that are being purified  are the household of Hz Ali (as).

There are verses of quran like 3:61 verse of Mubhil & verse of purification (33:33) with recorded hdiths proves these points obviously

 

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5 hours ago, Student_of_Deen said:

Any verse in the Qu`ran excluding the wives of the Prophets from their Ahl ? 

You quoted one yesterday :)

Surah Al-Ankaboot, Verse 33:

وَلَمَّا أَن جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِينَ

And when Our apostles came to Lut he was grieved on account of them, and he felt powerless (to protect) them; and they said: Fear not, nor grieve; surely we will deliver you and your followers, except your wife; she shall be of those who remain behind.

(English - Shakir)

Surah At-Tahrim, Verse 10:

ضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ

Allah sets forth an example to those who disbelieve the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants, but they acted treacherously towards them so they availed them naught against Allah, and it was said: Enter both the fire with those who enter.

(English - Shakir)

5 hours ago, Student_of_Deen said:

LOL I don`t mind if believing that makes you happy mate. 

:) I always remain happy. It is you who will be in stress by denying sahih ahadith of your own sahih books. Here is another one and this time it is quoted from wikipedia:

"Many Sunni scholars remark thatthe verse of purification was revealed concerning five people: Muhammad, Ali, Fatimah, Hasan and Husayn.[15]

'A'isha reported that Allah's Apostle (may peace be upon him) went out one morning wearing a striped cloak of the black camel's hair that there came Hasan b. 'Ali. He wrapped him 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, The Book Pertaining to the Merits of the Companions of the Holy Prophet (Kitab Al-Fada'il Al-Sahabah), Chapter 9: Thee Merits of the Family of the Prophet [16] The last sentence of verse 33:33.[17]

The tradition about this hadith goes from different sources to Fatimah, the daughter of Muhammad. She narrated that once her father visited her home, he had fever and was not feeling well, he asked for a Yemeni cloak which Fatimah brought to him and folded it around him. Later he was joined in that Yemeni cloak by his grandsons Hasan and Hussein, who were followed by their father Ali ibn Abi Talib, who was cousin and son-in-law of Muhammad. Finally Fatimah asked the permission to enter that cloak. When all five of them joined together under the cloak, Muhammad narrated the Qur'anic verse 33:33[17] to those under the cloak that all five of them are chosen ones, and he further stated that he wants God to keep all impurities out of reach and away from all of us. Muhammad then prayed to God to declare all five of them as his Ahlul Bayt and keep away the Najasat (impurities). God, at that request immediately sent Gabriel (Jibral) to reveal to Muhammad that all the five under the cloak are dearest and closest to God and they are Taher ("purest of the pure") without any traces of impurities.

5 hours ago, Student_of_Deen said:

They were not quoted Sahih. The version of this hadith you used from Musnad Ahmad is CLASSED WEAK BY SCHOLARS OF AHLUS SUNNAH.

 

:) not Ahlus Sunnah but the ahlus salaf.

As for 33:33 the sentence related to Ahlul-Bayt distinguishes itself from the sentences before and after it with a clear distinction. The sentences before and after, use only feminine gender which clearly shows they are addressing the wives of the Prophet (S). However, in contrary, the above sentence uses only masculine gender which is a clear indication that that Qur’an is changing the individuals who it is referring to.

The ayah uses the words Ankum (from you) and Yutahhirakum (to purify you), which are both in the masculine plural form. Though it is known that in Arabic masculine is unisex, there is a problem since the fact that the previous sentence in reference to the wives used only feminine verbs and pronouns while this sentences uses the masculine. The feminine for the above would be Ankunna and Yutahhirakunna. The sudden change in grammatical gender reference means that it is not about the wives.

Narrated Sa’d Ibn Abi Waqqas:

...And when the verse 3:61 was revealed, the Prophet called ‘Ali, Fatimah, al-Hasan, and al-Husayn. Then the Prophet said: "O Lord! These are my family members (Ahli)."

Sunni references:

• Sahih Muslim, Chapter of virtues of companions, section of virtues of ‘Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1871, the end of tradition #32.

• Sahih al-Tirmidhi, v5, p654

• al-Mustadrak, by al-Hakim, v3, p150, who said this tradition is authentic based on the criteria set by two Shaikhs, al-Bukhari and Muslim.

• Dhakha’ir al-Uqba, by Muhibbuddin al-Tabari, p25

Here is the Arabic text of the above tradition given by both

Sahih Muslim and Sahih al-Tirmidhi:

و لمَّا نزلَت هذه الآية: فقل تعالوا ندع أبنائنا و أبنائكم... دعا رسول الله علياً و فاطمة و حسناً و حسيناً فقالَ اللهمَّ هؤلاءِ أهلي.

The point, here, is that the Messenger of Allah (S) did not bring any of his wives to the field of "Mubahala", and according to above tradition, he used the word "Ahl”(family) ONLY for the above-mentioned individuals (i.e., Imam ‘Ali, Fatimah, al-Hasan, and al-Husayn).

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5 hours ago, Student_of_Deen said:

FYI The wives of the Prophet (Peace be upon him) were human beings, not demi goddesses and angels. 

The were not Infallible beings because infallibility & absolute perfection is an attribute of Allah subhana watala. 

:)

Surah Al-Hijr, Verse 39:

قَالَ رَبِّ بِمَا أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ

He said: My Lord! because Thou hast made life evil to me, I will certainly make (evil) fair-seeming to them on earth, and I will certainly cause them all to deviate

(English - Shakir)

Surah Al-Hijr, Verse 40:

إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

Except Thy servants from among them, the devoted ones.

(English - Shakir)

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