Introduction

BACK⇒ Return to Table of contents

Reflections of Love:

The Narrations of Sahabah and Ahlul bayt in Praise of Each Other

(Dhura al Sahab fi Marwiyyat al Fada’il bayn al Al wa l-Ashab)

By: Sheikh Ahmed ‘Abdul Ghani al Najwali al Jamal

 

Introduction

All praises belong to Allah subhanahu wa ta ‘ala, Who is sufficient for the believers. Peace and salutations be upon His chosen servants.

I bear witness that there is no deity save Allah alone—He fulfilled His promise, helped His servant, honoured His army and defeated the allied forces alone.

And I bear witness that our master Muhammad salla Llahu ‘alayhi wa sallam is His servant and Messenger—he accomplished his mission of conveying the message, discharged his trust, was a well-wisher for the ummah, removed sorrow and fought in the path of Allah as he ought to until death came to him.

May Allah’s choicest salutations and peace be upon him, his family, wives, Companions and those who believe and follow him in a beautiful way until the Day of Recompense.

It is an accepted and fundamental truth that the pure Family and chosen Companions of Rasulullah salla Llahu ‘alayhi wa sallam enjoy a lofty status in the eyes of Allah subhanahu wa ta ‘ala which cannot be reached by others. They possess such virtues and merits that the pen cannot adequately present, and are blessed with an exalted pedestal and elevated rank which others cannot possible reach.

The glorious Qur’an and the noble Sunnah have enumerated these virtues and merits either in a general sense or specifically. Hereunder we will mention a few of these praises .

First we quote those verses which appear in the noble Qur’an detailing their virtues in the general sense.

Allah subhanahu wa ta ‘ala, the All Powerful and All Wise, declares:

مُحَمَّدٌ رَّسُوْلُ اللهِ ؕ وَ الَّذِيْنَ مَعَهٗۤ أَشِدَّآءُ عَلَی الْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ تَرٰىهُمْ رُكَعًا سُجَّدًا یَّبْتَغُوْنَ فَضْلًا مِّنَ اللهِ وَ رِضْوَانًا ۫ سِيْمَاهُمْ فِيْ وُجُوْهِهِمْ مِّنْ أَثَرِ السُّجُوْدِ ؕ ذٰلِكَ مَثَلُهُمْ فِي التَّوْرٰىةِ ۚۖۛ وَ مَثَلُهُمْ فِي الْإِنْجِيْلِ ۚ۟ۛ كَزَرْعٍ أَخْرَجَ شَطْـَٔهٗ فَأٰزَرَهٗ فَاسْتَغْلَظَ فَاسْتَوٰی عَلٰی سُوْقِهٖ یُعْجِبُ الزُّرَّاعَ لِیَغِيْظَ بِهِمُ الْكُفَّارَ ؕ وَعَدَ اللهُ الَّذِيْنَ أٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ مِنْهُمْ مَّغْفِرَةً وَّ أَجْرًا عَظِيْمًا

Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers—so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.[1]

 

In this beautiful verse Allah subhanahu wa ta ‘ala presents us with an analogy summarising the entire life of Rasulullah salla Llahu ‘alayhi wa sallam and his Companions, and that Allah subhanahu wa ta ‘ala is pleased with them.

Rasulullah salla Llahu ‘alayhi wa sallam was alone when he began calling the people towards Islam. Only a few embraced Islam at first, but their numbers slowly increased and multiplied until his mission gained strength.

Similar is the case of the plant. The seed is weak in the beginning but then it gaijns strength over time until its roots, stem, and branches become firm and unwavering.

Qatadah rahimahu Llah says:

The example of the Companions of Rasulullah salla Llahu ‘alayhi wa sallam which appears in the Injil is that he will be from a nation which will grow like a plantation; they will command good and forbid evil.[2]

 

Allah subhanahu wa ta ‘ala announces:

 

وَالسّٰبِقُوْنَ الْأَوَّلُوْنَ مِنَ الْمُہٰجِرِيْنَ وَالْأَنْصَارِ وَالَّذِيْنَ اتَّبَعُوْهُمْ بِإِحْسَانٍ ۙ رَّضِیَ اللهُ عَنْهُمْ وَرَضُوْا عَنْهُ وَ أَعَدَّ لَهُمْ جَنّٰتٍ تَجْرِيْ تَحْتَهَا الْأَنْهٰرُ خٰلِدِيْنَ فِيْهَاۤ أَبَدًا ؕ ذٰلِكَ الْفَوْزُ الْعَظِيْمُ

And the first forerunners [in the faith] among the Muhajirin and the Ansar and those who followed them with good conduct—Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.[3]

 

Allah subhanahu wa ta ‘ala maintains:

 

لَقَدْ رَضِیَ اللهُ عَنِ الْمُؤْمِنِيْنَ إِذْ یُبَایِعُوْنَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِيْ قُلُوْبِهِمْ فَأَنْزَلَ السَّکِيْنَةَ عَلَيْهِمْ وَ أَثَابَهُمْ فَتْحًا قَرِيْبًا

Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest.[4]

 

Allah subhanahu wa ta ‘ala states:

 

مِنَ الْمُؤْمِنِيْنَ رِجَالٌ صَدَقُوْا مَا عَاهَدُوا اللهَ عَلَيْهِ ۚ فَمِنْهُمْ مَّنْ قَضٰی نَحْبَهٗ وَ مِنْهُمْ مَّنْ یَّنْتَظِرُ ۫ۖ وَمَا بَدَّلُوْا تَبْدِيْلًا لِّیَجْزِیَ اللهُ الصّٰدِقِيْنَ بِصِدْقِهِمْ وَ یُعَذِّبَ الْمُنٰفِقِيْنَ إِنْ شَآءَ أَوْ یَتُوْبَ عَلَيْهِمْ ؕ إِنَّ اللهَ كَانَ غَفُوْرًا رَّحِيْمًا

Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration. That Allah may reward the truthful for their truth and punish the hypocrites if He wills or accept their repentance. Indeed, Allah is ever Forgiving and Merciful.[5]

 

Allah subhanahu wa ta ‘ala declares:

 

لِلْفُقَرَآءِ الْمُهٰجِرِيْنَ الَّذِيْنَ أُخْرِجُوْا مِنْ دِیَارِهِمْ وَ أَمْوَالِهِمْ یَبْتَغُوْنَ فَضْلًا مِّنَ اللهِ وَ رِضْوَانًا وَّ یَنْصُرُوْنَ اللهَ وَ رَسُوْلَهٗؕ أُولٰٓئِكَ هُمُ الصّٰدِقُوْنَ ۚ وَ الَّذِيْنَ تَبَوَّؤُا الدَّارَ وَ الْإِيْمَانَ مِنْ قَبْلِهِمْ یُحِبُّوْنَ مَنْ هَاجَرَ إِلَيْهِمْ وَ لَا یَجِدُوْنَ فِيْ صُدُوْرِهِمْ حَاجَةً مِّمَّاۤ أُوْتُوْا وَ یُؤْثِرُوْنَ عَلٰی أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ؕ۟ وَ مَنْ یُّوْقَ شُحَّ نَفْسِهٖ فَأُولٰٓئِكَ هُمُ الْمُفْلِحُوْنَ ۚ

For the poor emigrants who were expelled from their homes and their properties, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger, [there is also a share]. Those are the truthful. And [also for] those who were settled in al Madinah and [adopted] the faith before them. They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. And whoever is protected from the stinginess of his soul – it is those who will be the successful.[6]

 

Second we gather those ahadith which mention the lofty status of the Ahlul Bayt and the Sahabah radiya Llahu ‘anhum in general.

Rasulullah salla Llahu ‘alayhi wa sallam has stated:

 

خير الناس قرنى ثم الذين يلونهم

The best people are those of my era, thereafter those who follow them.[7]

 

Rasulullah salla Llahu ‘alayhi wa sallam has mentioned:

 

يأتى على الناس زمان يغزو فئام من الناس فيقال لهم فيكم من رأى رسول الله صلى الله عليه و آله و سلم فيقولون نعم فيفتح لهم ثم يغزو فئام من الناس فيقال لهم فيكم من رأى من صحب رسول الله صلى الله عليه و آله و سلم فيقولون نعم فيفتح لهم ثم يغزو فئام من الناس فيقال لهم هل فيكم من رأى من صحب من صحب رسول الله صلى الله عليه و آله و سلم فيقولون نعم فيفتح لهم

A time will come when a huge army will wage war.

They will be asked, “Is anyone who saw Rasulullah salla Llahu ‘alayhi wa sallam among you?”

They will reply in the affirmative, and they will be victorious.

Then a huge army will wage war.

They will be asked, “Is anyone who saw someone who accompanied Rasulullah salla Llahu ‘alayhi wa sallam among you?”

They will reply in the affirmative. And they will be victorious.

Thereafter a huge army will wage war.

They will be asked, “Is anyone who saw someone who accompanied someone who accompanied Rasulullah salla Llahu ‘alayhi wa sallam among you?”

They will reply in the affirmative. And they will be victorious.[8]

 

و عن ابى بردة بن ابى موسى الاشعرى عن ابيه قال صلينا المغرب مع رسول الله صلى الله عليه و آله و سلم قال فرفع رأسه الى السماء و كان كثيرا مما يرفع رأسه الى السماء فقال النجوم أمنة للسماء فأذا ذهبت النجوم أتى السماء ما توعد و أنا أمنة لأصحابى فأذا ذهبت أتى أصحابى ما يوعدون و أصحابى أمنة لأمتى فأذا ذهب أصحابى أتى أمتى ما يوعدون

Abu Burdah ibn Abi Musa al Ash’ari narrates from his father radiya Llahu ‘anhu who said, “We performed Maghrib with Rasulullah salla Llahu ‘alayhi wa sallam. He raised his gaze towards the sky, and he would often raise his gaze towards the sky, and said, ‘The stars are protection for the sky. When the stars go away, what the sky was promised will approach. I am a protection for my Companions. When I leave, what my Companions were promised will come. And My Companions are a protection for my Ummah. When my Companions leave, what my Ummah was promised will come.”[9]

 

Virtues of the Ahlul Bayt

Allah subhanahu wa ta ‘ala declares:

إِنَّمَا یُرِيْدُ اللهُ لِیُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ یُطَهِّرَكُمْ تَطْهِيْرًا

Allah intends only to remove from you the impurity [of sin], O people of the [Prophet’s] household, and to purify you with [extensive] purification.[10]

 

Rasulullah salla Llahu ‘alayhi wa sallam says in a lengthy narration:

 

اذكركم الله فى اهل بيتى اذكركم الله فى اهل بيتى اذكركم الله فى اهل بيتى

I remind you (to fear) Allah with regards to my family. I remind you (to fear) Allah with regards to my family. I remind you (to fear) Allah with regards to my family.[11]

 

Sayyidina Abu Bakr radiya Llahu ‘anhu says:

ارقبوا محمدا صلى الله عليه و آله و سلم فى اهل بيته

Honour Muhammad salla Llahu ‘alayhi wa sallam through his family.[12]

 

He also mentioned:

و الذى نفسى بيده لقرابة رسول الله صلى الله عليه و آله و سلم احب الى ان اصل من قرابتى

By the being in Whose hands lies my life, maintaining the family ties of Rasulullah salla Llahu ‘alayhi wa sallam is more beloved to me than maintaining my own family ties.[13]

 

Al Munawi narrates that al Qurtubi comments:

 

This bequest and this great emphasis demands the incumbency of displaying honour, kindness, respect, and love to his family; the incumbency of imperative obligation which no one is excused from observing. This is further strengthened with the knowledge of their special ties with Rasulullah salla Llahu ‘alayhi wa sallam and that they are part of him. They are his ascendants from whom he originated and his descendants who originated from him as he salla Llahu ‘alayhi wa sallam said,

فاطمة بضعة منى

Fatimah is a part of me.[14][15]

 

When the Sahabah and Ahlul Bayt radiya Llahu ‘anhum enjoy such a lofty status in Islam then any person who finds fault with the members of the Ahlul Bayt or Sahabah radiya Llahu ‘anhum, or has reservations for any of them will be characterised by the verse of Allah subhanahu wa ta ‘ala:

 

یُعْجِبُ الزُّرَّاعَ لِیَغِيْظَ بِهِمُ الْكُفَّارَ

Delighting the sowers—so that Allah may enrage by them the disbelievers.[16]

 

Al Qurtubi rahimahu Llah mentions that al Khatib quoted Abu ‘Urwah al Zubairi who narrated on the authority of the sons of al Zubair:

 

We were with Malik ibn Anas when a man who criticised the Sahabah of Rasulullah salla Llahu ‘alayhi wa sallam was mentioned. Malik then recited the verse:

 

مُحَمَّدٌ رَّسُوْلُ اللهِ ؕ وَ الَّذِيْنَ مَعَهٗۤ أَشِدَّآءُ عَلَی الْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ تَرٰىهُمْ رُكَعًا سُجَّدًا یَّبْتَغُوْنَ فَضْلًا مِّنَ اللهِ وَ رِضْوَانًا ۫ سِيْمَاهُمْ فِيْ وُجُوْهِهِمْ مِّنْ أَثَرِ السُّجُوْدِ ؕ ذٰلِكَ مَثَلُهُمْ فِي التَّوْرٰىةِ ۚۖۛ وَ مَثَلُهُمْ فِي الْإِنْجِيْلِ ۚ۟ۛ كَزَرْعٍ أَخْرَجَ شَطْـَٔهٗ فَأٰزَرَهٗ فَاسْتَغْلَظَ فَاسْتَوٰی عَلٰی سُوْقِهٖ یُعْجِبُ الزُّرَّاعَ لِیَغِيْظَ بِهِمُ الْكُفَّارَ ؕ وَعَدَ اللهُ الَّذِيْنَ أٰمَنُوْا وَ عَمِلُوا الصّٰلِحٰتِ مِنْهُمْ مَّغْفِرَةً وَّ أَجْرًا عَظِيْمًا

Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers—so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.[17]

 

After which he commented, “Whoever has reservations in his heart for any of the Sahabah of Rasulullah salla Llahu ‘alayhi wa sallam, then this verse refers to him.”

 

Al Qurtubi thereafter remarked:

 

Indeed, Malik has made a wonderful statement and is correct in his interpretation. Whoever finds fault with any of them or criticises any of their narrations, has in fact refuted Allah, the Sustainer of the universe, and negated the salient features of the Muslims. Allah subhanahu wa ta ‘ala declares:

مُحَمَّدٌ رَّسُوْلُ اللهِ ؕ وَ الَّذِيْنَ مَعَهٗۤ أَشِدَّآءُ عَلَی الْكُفَّارِ

Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers…[18]

 

And He subhanahu wa ta ‘ala declared:

لَقَدْ رَضِیَ اللهُ عَنِ الْمُؤْمِنِيْنَ إِذْ یُبَایِعُوْنَكَ تَحْتَ الشَّجَرَةِ

Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree.[19]

 

These and other verses which praise them and testify to their truthfulness and success.[20]

 

Whoever reviles them has opposed Rasulullah salla Llahu ‘alayhi wa sallam and is deserving of an antagonising punishment. Rasulullah salla Llahu ‘alayhi wa sallam has stated:

 

لا تسبوا اصحابى فلو ان احدكم انفق مثل احد ذهبا ما بلغ مد احدهم و لا نصيفه

Do not revile my Sahabah! If any of you were to spend gold equivalent to mount Uhud (in charity) you will not reach their reward of spending in charity one mudd or even half of it.[21]

 

Sayyidina Ibn ‘Umar radiya Llahu ‘anhuma states, “Do not revile the Sahabah of Muhammad salla Llahu ‘alayhi wa sallam. Their standing for a short period (in salah) is superior than the life’s’ actions of any of you.”[22]

The pure Ahlul Bayt and chosen Sahabah radiya Llahu ‘anhum would respect and honour the lofty rank and position that the other enjoyed. They recognised the rank of one another and treated each other accordingly. Sayyidina Abu Bakr’s radiya Llahu ‘anhu statement mentioned earlier bears testimony to this fact:

ارقبوا محمدا صلى الله عليه و آله و سلم فى اهل بيته

Honour Muhammad salla Llahu ‘alayhi wa sallam through his family.[23]

 

Sayyidina ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma relates:

 

وضع عمر بن الخطاب على سريره فتكنفه الناس يدعون و يثنون و يصلون عليه قبل ان يرفع و انا فيهم فلم يرعنى الا برجل قد اخذ بمنكبى من ورائى فالتفت اليه فاذا هو على رضى الله عنه فترحم على عمر رضى الله عنه وقال ما خلفت احدا احب الى ان القى الله بمثل عمله منك و ايم الله ان كنت لاظن ان يجعلك الله مع صاحبيك و ذلك انى كنت اكثر اسمع رسول الله صلى الله عليه و آله و سلم يقول جئت انا و ابو بكر و عمر و دخلت انا و ابو بكر و عمر و خرجت انا و ابو بكر و عمر فان كنت لارجو او لاظن ان يجعلك الله معهما

When ‘Umar ibn al Khattab was placed on his bier, people surrounded him and began praising him, supplicating for him and sending salutations upon him prior to him being carried away. I was among them. I was alarmed by a man who caught hold of my shoulder from behind. I turned around and saw that it was ‘Ali.

He invoked mercy upon ‘Umar and said, “There is no other person with whose actions I am more pleased to meet Allah with than yours. By Allah, I have conviction that Allah subhanahu wa ta ‘ala will unite you with your two companions [i.e. Rasulullah salla Llahu ‘alayhi wa sallam and Abu Bakr radiya Llahu ‘anhu]. This is owing to the fact that I often heard Rasulullah salla Llahu ‘alayhi wa sallam saying, ‘I, Abu Bakr and ‘Umar came, I, Abu Bakr and ‘Umar entered, I, Abu Bakr and ‘Umar exited.’ I hope (or he said, I have conviction) that Allah subhanahu wa ta ‘ala will unite you with them.”[24]

 

Ibn ‘Umar radiya Llahu ‘anhuma reports:

 

وضع عمر بين المنبر و القبر فجاء على حتى وقف بين الصفوف فقال هو هذا ثلاثا ثم قال رحمة الله عليك ما من خلق الله احد احب الى من ان القى الله بصحيفته بعد صحيفة رسول الله صلى الله عليه و آله و سلم من هذا المسجى عليه ثوبه

‘Umar radiya Llahu ‘anhu was placed between the pulpit and the grave [of Rasulullah salla Llahu ‘alayhi wa sallam]. ‘Ali radiya Llahu ‘anhu came and stood in the rows. ‘Ali then said thrice, “Here he is.” He then said, “May Allah’s subhanahu wa ta ‘ala mercy be upon you. There is none among the creation with whose book of deeds I desire to meet Allah, after Rasulullah salla Llahu ‘alayhi wa sallam, more than this man who is shrouded.”[25]

 

Muhammad ibn Hatib reports that he heard ‘Ali radiya Llahu ‘anhu saying:

 

إِنَّ الَّذِيْنَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنٰۤی ۙ أُولٰٓئِكَ عَنْهَا مُبْعَدُوْنَ منهم عثمان

Indeed, those for whom the best [reward] has preceded from Us—they are from it far removed.[26]Among them is ‘Uthman.[27]

 

‘Abdur Rahman ibn Abi Layla narrates:

 

رايت عليا رافعا حضنيه يقول اللهم انى ابرا اليك من دم عثمان

I saw ‘Ali raising his arms exclaiming, “O Allah! I declare my innocence to You from the blood of ‘Uthman.”[28]

 

When this is the case that both parties, the Ahlul Bayt and Sahabah radiya Llahu ‘anhum, respected and treated one another according to their respective status, I thought it appropriate to author a book which includes the virtues of the honourable Ahlul Bayt as narrated by the noble Sahabah radiya Llahu ‘anhum and vice versa so that people might observe the close bond between the two and recognise the honour and reverence they awarded one another. Why should this not be the case when Rasulullah salla Llahu ‘alayhi wa sallam had nurtured and trained them? May the choicest salutations and peace of Allah subhanahu wa ta ‘ala be upon the noble Rasul salla Llahu ‘alayhi wa sallam, his family, Consorts, Companions and those who believe and follow him in a beautiful manner until the Day of Recompense. May Allah subhanahu wa ta ‘ala be pleased with all his Family and Companions.

We have titled this book Dhura al Sahab fi Marwiyyat al Fada’il bayn al Al wa l-Ashab.

(Markaz al Buhuth wa al Darasat bi al Mubarrah)

 

The methodology that was followed in writing this treatise

The methodology we have adopted in this treatise is as follows:

Firstly, we have divided it into five chapters.

Chapter One:  We have dedicated to the virtues of the sons, daughters and grandchildren of Rasulullah salla Llahu ‘alayhi wa sallam as narrated by the Sahabah radiya Llahu ‘anhum.

Chapter Two:  We have dedicated to the virtues of the paternal aunts and paternal uncles of Rasulullah salla Llahu ‘alayhi wa sallam, their children and grandchildren as narrated by the Sahabah radiya Llahu ‘anhum.

Chapter Three: We have dedicated to the virtues of the wives of Rasulullah salla Llahu ‘alayhi wa sallam as narrated by the Sahabah radiya Llahu ‘anhum.

Chapter Four: We have dedicated to the virtues of the Khulafa’ Rashidin as narrated by the Ahlul Bayt together with considering that the virtues of Sayyidina ‘Ali radiya Llahu ‘anhu is narrated by both the Ahlul Bayt and Sahabah radiya Llahu ‘anhum since he is an individual of the Ahlul Bayt coupled with being one of the four righteous and guided khulafa’.

Chapter Five:  We have dedicated to the virtues of the honourable Sahabah radiya Llahu ‘anhum as narrated by the noble family of Rasulullah salla Llahu ‘alayhi wa sallam

 

Secondly, we have sufficed on narrating sahih and Hassan ahadith in each discussion to the best of our ability. However, there are a few ahadith we observed leniency when narrating since they are regarding virtues, and their weakness is not severe. Those are the ones regarding which we have not mentioned any tashih[29] or tahsin[30] of during takhrij[31]. This is in conformity to the rules of ‘ilm mustalah al hadith[32] which the ‘Ulama’ of this science have formulated—may Allah’s subhanahu wa ta ‘ala infinite mercy enshroud them. We have relied upon a few books which classify and rate the ahadith. We have not exposed differences in the words of the ahadith from various sources due to brevity and due to the fact that the object of this book is to gather narrations of virtues of the Ahlul Bayt and Sahabah radiya Llahu ‘anhum regarding one another. Due to this very reason, we have not encompassed all the sources in the takhrij of a hadith, but sufficed on some. The esteemed reader should know that by mentioning “his narrators are reliable” or “his narrators are the narrators of al Sahih” after the takhrij of a hadith does not necessitate its tashih as is perceptible. This has only been mentioned to prove ittisal (uninterrupted chain) or freedom from shudhud (irregularity) and nakarah (anomalies).

Thirdly, we have commentated on unclear words which appear in the ahadith.

Fourthly, we have mentioned the virtues of every Sahabi separately and included all of the narrations concerning his virtues—for both the Ahlul Bayt and Sahabah radiya Llahu ‘anhum in general. The logic behind repetition of one fadilah at some places is after taking into consideration the different narrators among the Sahabah radiya Llahu ‘anhum so that the esteemed reader realises the extent of importance the Ahlul Bayt attached to mentioning virtues of the Sahabah radiya Llahu ‘anhum and the importance the Sahabah attached to mentioning virtues of the Ahlul Bayt radiya Llahu ‘anhum.

We pray to Allah subhanahu wa ta ‘ala that He makes this effort solely for His pleasure, benefits the Muslims thereby and includes it in the scale of good deeds on the Day of Recompense.

And divine ability is bestowed by Allah subhanahu wa ta ‘ala.

 

NEXT⇒ The Traditions Of The Sahabah Concerning The Virtues Of The Ahlul Bayt In General


[1] Surah al Fath: 29

[2] Al Jami’ li Ahkam al Qur’an of al Qurtubi, Surah al Fath: 29

[3] Surah al Tawbah: 100

[4] Surah al Fath: 18

[5] Surah al Ahzab: 23, 24

[6] Surah al Hashr: 8, 9

[7] Sahih al Bukhari, Kitab al Shahadat, Bab La Yash-hadu ‘ala shahadat al Jowr hadith no. 2652; Sahih Muslim, Kitab Fada’il al Sahabah, Bab Fadl al Sahabah thumma alladhina yalunahum hadith no. 2533

[8] Sahih al Bukhari, Kitab Fada’il al Sahabah, Bab Fada’il Ashab al Nabi hadith no. 3649; Sahih Muslim, Kitab Fada’il al Sahabah, Bab Fadl al Sahabah thumma alladhina yalunahum hadith no. 2532, these words appear in Sahih Muslim.

[9] Sahih Muslim, Kitab Fada’il al Sahabah, Bab Bayan anna Baqa’ al Nabi Amanun li Ashabihi hadith no. 2531.

[10] Surah al Ahzab: 33

[11] Sahih Muslim, Kitab Fada’il al Sahabah, Bab min Fada’il ‘Ali hadith no. 2408.

[12] Sahih al Bukhari, Kitab Fada’il al Sahabah, Bab Manaqib Qarabat al Nabi salla Llahu ‘alayhi wa sallam hadith no. 3713.

[13] Sahih al Bukhari, Kitab Fada’il al Sahabah, Bab Manaqib Qarabat al Nabi salla Llahu ‘alayhi wa sallam wa manqabat Fatimah radiya Llahu ‘anha hadith no. 3712.

[14] Sahih al Bukhari, Kitab Fada’il al Sahabah, Bab Manaqib Qarabat al Nabi salla Llahu ‘alayhi wa sallam hadith no. 3714;

Sahih Muslim, Kitab al Fada’il, Bab Fada’il Fatimah hadith no. 2449.

[15] Fayd al Qadir vol. 3 pg. 14 hadith no. 2631 (al Maktabah al Tujjariyyah al Kubra, Egypt).

[16] Surah al Fath: 29

[17] Surah al Fath: 29

[18] Surah al Fath: 29

[19] Surah al Fath: 18-21

[20] Al Jami’ li Ahkam al Qur’an of Qurtubi Surah al Fath: 29

[21] Sahih al Bukhari, Kitab Fada’il al Sahabah, Bab Qowlihi salla Llahu ‘alayhi wa sallam Low Kuntu Muttakhidhan Khalilan hadith no. 3673; Sahih Muslim, Fada’il al Sahabah, Bab Tahrim Sabb Ashab al Nabi salla Llahu ‘alayhi wa sallam hadith no. 2541.

[22] Ibn Majah hadith no. 162 Kitab al Iman Bab Fada’il Ahl Badr, Sheikh al Albani has declared it Hassan; Ahmed, Fada’il al Sahabah hadith no. 15, al Muhaqqiq Wasi Allah ‘Abbas has declared it sahih.

[23] Sahih al Bukhari, Kitab Fada’il al Sahabah, Bab Manaqib Qarabat al Nabi salla Llahu ‘alayhi wa sallam hadith no. 3713.

[24] Sahih al Bukhari, Kitab Fada’il al Sahabah, Bab Manaqib ‘Umar ibn al Khattab hadith no. 3685;

Sahih Muslim, Kitab Fada’il al Sahabah hadith no. 2389. These words appear in Sahih Muslim.

[25] Imam Ahmed has narrated it in his al Musnad hadith no. 866; and in his al Fada’il hadith no. 476, al Arna’ut has declared it Hassan in al Musnad.

[26] Surah al Ambiya’: 101

[27] Imam Ahmed has narrated it in his al Fada’il hadith no. 771, al Muhaqqiq Wasi Allah ‘Abbas has declared its isnad as sahih.

[28] Imam Ahmed has narrated it in his al Fada’il hadith no. 727, al Muhaqqiq has declared its isnad as Hassan; al Hakim has narrated it in Ziyadat vol. 3 pg. 103.

[29] Categorising a hadith as sahih.

[30] Categorising a hadith as Hassan.

[31] Referencing/extracting.

[32] The science of hadith terminology.