Hadith 21: When the verse: ‘Say, [O Muhammad], ‘I do not ask you for it [i.e., this message] any payment [but] only good will through [i.e., due to] kinship.’ was revealed…

Hadith 20: “Seventy thousand people from my Ummah will enter Jannat (Paradise) without any reckoning.” Then he turned to ‘Ali and said: “They will be from your shia (group) and you will be their leader.”
December 10, 2018
Hadith 22: During a voluntary salah, a beggar stood near ‘Ali ibn Abi Talib while he was in ruku’ (state of bowing during salah)….
December 10, 2018

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Hadith 21


لما نزلت: قُل لَّآ أَسۡ‍َٔلُكُمۡ عَلَيۡهِ أَجۡرًا إِلَّا ٱلۡمَوَدَّةَ فِي ٱلۡقُرۡبَىٰۗ [الشورى: 23،] قالوا: يا رسول الله، ومن قرابتك هؤلاء الذين وجبت علينا مودتهم؟ قال: علي، وفاطمة، وابناهما.

When the verse: ‘Say, [O Muhammad], I do not ask you for it [i.e., this message] any payment [but] only good will through [i.e., due to] kinship.’[1] was revealed, the people said: “O Messenger of Allah, who is this kinship upon whom it is compulsory for us to love?” He said: “‘Ali, Fatimah and their two sons.”


Al Tabarani and others narrate — from Harb ibn al Hassan al TahhanHussain al Ashqar narrated to us — from Qais ibn al Rabi’ — from al A’mash, from Sa’id ibn Jubayr, from ibn ‘Abbas.[2]

The chain of transmission for this hadith is batil (false).

Al Azdi said that Harb ibn al Hassan al Tahhan’s hadith are of little worth. Ibn Hibban mentions this in Kitab al Thiqat.[3]

As mentioned previously, al Ashqar is da’if (weak).

Qais ibn al Rabi’ is da’if (weak).

Yahya al Himmani provides a tabi’ (parallel narration) for al Tahhan.[4] However, he himself is guilty of saraqat al hadith[5] (appropriating hadith).

Al Albani says this hadith is batil (false).[6]

Ibn Hajar says that the chain of transmission is wah (feeble).[7]

After quoting this hadith from Ibn Abi Hatim and subsequently ruling it to be da’if (weak), Ibn Kathir writes:


To claim this verse was revealed in al Madinah (i.e. after the Hijrah) is unlikely. It is a Makki verse (revealed before the Hijrah). Fatimah had absolutely no children at that time since she only married ‘Ali radiya Llahu ‘anhu after the Battle of Badr in the second year after Hijrah. The truth of this verse is according to how Hibr al Ummah (the Doctor of the Ummah) and Tarjuman al Qurʾan (the Greatest Interpreter of the Qurʾan) ‘Abdullah ibn ‘Abbas interpreted it, as al Bukhari narrates. Do not deny the instruction to treat the Ahlul Bayt (Family of the Prophet salla Llahu ‘alayhi wa sallam) well and to honour and respect them; for they are from a pure offspring; from the noblest house on the face of this earth, especially if they adhere to the clear authentic Prophetic Sunnah, such as their predecessors like al ‘Abbas and his children, and ‘Ali and the members of his house and family radiya Llahu ‘anhum.[8]


Ibn Taymiyyah says this hadith is a lie according to all the hadith scholars.[9]

Al Haythami writes: “In Tafsir al Tha’labi, al Tha’labi included a lengthy hadith under the verse: ‘I do not ask you for it [i.e., this message] any payment [but] only good will through [i.e., due to] kinship’ that is along its lines. Sheikh al Islam, al Hafiz Ibn Hajar says: ‘The signs of fabrication on it are clear.’”[10]

There is an authentic hadith which contradicts this hadith and proves the verse has a wider meaning. Imam al Bukhari narrates — from Tawus — from Ibn ‘Abbas who was asked regarding the verse: “[but] only good will through [i.e., due to] kinship.”[11] Sa’id ibn Jubayr (who was present then) said, ‘It means here (to show what is due for) the relatives of Muhammad salla Llahu ‘alayhi wa sallam.’ Ibn ‘Abbas responded: ‘You have hurried in giving the answer! There was no sub-tribe of the Quraysh but the Prophet salla Llahu ‘alayhi wa sallam had relatives therein.’ The Prophet salla Llahu ‘alayhi wa sallam said: ‘I do not want anything from (you) except to be kind to me for my kinship with you.’”[12]

In this hadith, Ibn ‘Abbas disliked the fact that Sa’id ibn Jubayr restricted the relatives of the Prophet salla Llahu ‘alayhi wa sallam to just his family. This further emphasizes the fact that the first hadith is batil (false).


NEXT⇒ Hadith 22

[1] Surah al Shura: 23.

[2] Al Tabarani: al Mujam al Kabir, 3/2641, 11/12259.

[3] Ibn Hajar: Lisan al Mizan, 2/184.

[4] Al Shajari: al Amali, 1/720; ibn al Maghazili: Manaqib ‘Ali, hadith no. 352.

[5] For an explanation of this term. Click Here

[6] Al Albani: Silsilat Ahadith al Da’ifah, 1/4974.

[7] Ibn Hajar: Fath al Bari, 8/564.

[8] Ibn Kathir: Tafsir Ibn Kathir, 7184.

[9] Ibn Taymiyyah: Minhaj al Sunnah al Nabawiyyah, 4/563.

[10] Ibn Hajar al Haytami: al Sawa’iq al Muhriqah, 2/500.

[11] Surah al Shura, 23.

[12] Imam al Bukhari: Sahih al Bukhrari, 3/3306.

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