Narrations of Fatimah bint Hussain

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December 2, 2019
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December 2, 2019

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Narrations of Fatimah bint Hussain

Sayyidah Fatimah bint Hussain radiya Llahu ‘anha has narrated a number of ahadith which have been reported by many scholars and Muhaddithin, even though many of her narrations are Mursal[1] especially what she narrated from the esteemed Sahabi Sayyidina Bilal ibn Rabah radiya Llahu ‘anhu and from her grandmother Sayyidah Fatimah al Zahra’ radiya Llahu ‘anha, as it is known with certainty that she did not meet Sayyidina Bilal radiya Llahu ‘anhu nor her grandmother Sayyidah Fatimah radiya Llahu ‘anha.[2]

Sayyidah Fatimah bint Hussain radiya Llahu ‘anha has narrated Hadith from:

  1. Her father, Hussain radiya Llahu ‘anhu
  2. Her brother, ‘Ali Zayn al ‘Abidin rahimahu Llah.
  3. Her paternal aunt, Zainab bint ‘Ali radiya Llahu ‘anhu.[3]
  4. Sayyidah Aisha al Siddiqah bint Abi Bakr al Siddiq radiya Llahu ‘anha.
  5. ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhu.
  6. Asma’ bint ‘Umays radiya Llahu ‘anha

A multitude of people have in turn narrated from Sayyidah Fatimah bint Hussain rahimaha Llah directly or via her sons who reported her narrations. They include:

  1. ‘Abdullah al Mahd ibn Hassan al Muthanna rahimahu Llah.
  2. Ibrahim ibn Hassan al Muthanna rahimahu Llah.
  3. Hassan ibn Hassan al Muthanna rahimahu Llah.
  4. Muhammad al Dibaj ibn ‘Abdullah ibn ‘Amr ibn ‘Uthman ibn ‘Affan rahimahu Llah.
  5. Umm al Hassan bint Jafar ibn Hassan al Muthanna rahimahu Llah.
  6. Abu al Miqdam ibn Ziyad, who narrates from his father or it has been said from his mother, from Sayyidah Fatimah bint Hussain rahimaha Llah.
  7. Zuhayr ibn Muawiyah. He narrates from a Sheikh who has been said to be Mus’ab ibn Muhammad, from Sayyidah Fatimah bint Hussain rahimaha Llah.
  8. ‘Ammarah ibn Ghaziyyah.
  9. Aisha bint Talhah ibn ‘Ubaidullah al Taymi, her maternal aunt.
  10. Amongst the most eminent of those who narrated from her was her own husband, Hassan al Muthanna rahimahu Llah ibn Hassan radiya Llahu ‘anhu, who is in the same category of narrators as her, as mentioned by the scholars.

 

A few narrations reported from Sayyidah Fatimah bint Hussain

  1. Al Tirmidhi reports with his chain of narration from ‘Abdullah ibn Hassan—from his mother, Fatimah bint Hussain—from her grandmother, Fatimah al Zahra’:

When Allah’s Messenger entered the Masjid he would send salat and salam upon Muhammad and then say:

 

رَبِّ اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ رَحْمَتِكَ

O my Rabb, pardon my sins, and open the gates of Your mercy for me.

 

And when he exited he would send salat and salam upon Muhammad, and then say:

 

رَبِّ اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ فَضْلِكَ

O my Rabb, pardon my sins, and open the gates of Your blessings for me.[4]

 

  1. Ibn Majah has reported with his chain of narration from Fatimah bint Hussain radiya Llahu ‘anha—from her father, Hussain ibn ‘Ali radiya Llahu ‘anhuma:

When Qasim, the son of the Messenger of Allah salla Llahu ‘alayhi wa sallam passed away, Khadijah said, “O Messenger of Allah, the milk of Qasim’s mother is overflowing. Would that Allah had let him live until he had finished breastfeeding.”

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “He will complete his breastfeeding in Paradise.”

She said, “If I know that, O Messenger of Allah, it makes it easier for me to bear.”

The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “If you wish, I will pray to Allah to let you hear his voice.”

She said, “O Messenger of Allah, rather I believe Allah and His Messenger.”[5]

 

  1. Ibn Majah has reported with his chain of narration from Fatimah bint Hussain radiya Llahu ‘anha—from her father, Hussain ibn ‘Ali radiya Llahu ‘anhuma, that the Prophet salla Llahu ‘alayhi wa sallam said:

Whoever was stricken with a calamity and when he remembers it he says:

 

إِنَّا لِله وَإِنَّا إِلَيهِ رَاجِعُونَ

Truly, to Allah we belong and truly, to Him we shall return,

 

even though it happened a long time ago, Allah will record for him a reward like that of the day it befell him.[6]

 

  1. Ibn Majah has reported with his chain of narration from Hassan ibn Hassan—from his mother, Fatimah bint Hussain—from Hussain ibn ‘Ali—from his mother, Fatimah bint Rasulillah that the Messenger of Allah salla Llahu ‘alayhi wa sallam said:

A man has no one to blame but himself, if he goes to bed with a smell emanating from his hand.[7]

 

  1. Ibn Majah has reported with his chain of narration from Muhammad ibn ‘Abdullah ibn ‘Amr ibn ‘Uthman—from his mother, Fatimah bint Hussain—from Ibn ‘Abbas that the Messenger of Allah salla Llahu ‘alayhi wa sallam said:

Do not keep looking at those who have leprosy.[8]

 

  1. Al Daraqutni has reported with his chain of narration from Muhammad ibn ‘Abdullah ibn ‘Amr ibn ‘Uthman—from his sister[9], Fatimah bint Hussain:

A person testified before ‘Ali ibn Abi Talib radiya Llahu ‘anhu that he had sighted the crescent of Ramadan, so he began fasting and ordered others to begin fasting as well. He said, “To fast a day of Sha’ban [if the sighting was incorrect] is more beloved to be than eating on a day of Ramadan.”[10]

 

  1. Fatimah bint Hussain narrates—from her father that the Prophet salla Llahu ‘alayhi wa sallam said:

The beggar has a right even if he comes riding a horse.[11]

 

  1. Muhammad ibn ‘Abdullah bin ‘Amr ibn ‘Uthman narrates—from Fatimah bint Hussain—from Hussain ibn ‘Ali that the Prophet salla Llahu ‘alayhi wa sallam said:

Verily Allah loves the loftiest of affairs and disapproves of pettiness.[12]

 

  1. Fatimah bint Hussain narrates—from her father that the Prophet salla Llahu ‘alayhi wa sallam said:

Any person who is afflicted with a difficulty and says whenever he remembers it:

 

إِنَّا لِله وَإِنَّا إِلَيهِ رَاجِعُونَ

Truly, to Allah we belong and truly, to Him we shall return,

 

Allah will record for him a new reward like that of the day it befell him.[13]

 

  1. Aisha bint Talhah narrates—from Fatimah bint Hussain—from her father that the Prophet salla Llahu ‘alayhi wa sallam said:

Do not disturb the birds in their nests, verily the night is a time of security for them.[14]

 

  1. Fatimah bint Hussain narrates—from her father, Hussain ibn ‘Ali that the Prophet salla Llahu ‘alayhi wa sallam said:

Do not keep looking at those who have leprosy.[15]

 

  1. ‘Ammarah ibn Ghaziyyah narrates—from Fatimah bint Hussain—from her father:

‘Abdullah ibn ‘Amr came to the Prophet salla Llahu ‘alayhi wa sallam and said, “O Messenger of Allah, is it considered pride if I wear fine clothes?”

The Prophet salla Llahu ‘alayhi wa sallam said, “No.”

He then asked, “Is it considered pride if I ride an expensive camel?”

The Prophet salla Llahu ‘alayhi wa sallam said, “No.”

He then asked, “Is it considered pride then if I were to cook a meal and invite my people to eat at my home, all of them trailing behind me [to my house]?”

The Prophet salla Llahu ‘alayhi wa sallam said, “No.”

He then asked, “Then what is pride?”

The Prophet salla Llahu ‘alayhi wa sallam said, “To make a fool of others and belittle people.”[16]

 

  1. Al Lalaka’i has reported with his chain of narration from ‘Amr ibn ‘Ubaidullah ibn Hassan—from Fatimah bint Hussain—from ‘Ali:

Abstain from disputing, for verily it destroys the Din.[17]

 

  1. Abu Ya’la reports with his chain of narration from ‘Abdullah ibn Hassan—from his mother, Fatimah bint Hussain—from her father—from ‘Ali that the Prophet salla Llahu ‘alayhi wa sallam said:

النعم كلها ظالمة او جائرة

All animals are culpable or blameable. [18]

 

  1. Abu Ya’la reports with his chain of narration from Shaybah ibn Na’amah—from Fatimah bint Hussain—from Fatimah al Kubra that the Prophet salla Llahu ‘alayhi wa sallam said:

Children of every mother belong to paternal relations except the children of Fatimah, for I am their guardian and their relation.[19]

 

  1. Al Bazzar reports with his chain of narration from ‘Abdullah ibn Hassan ibn Hassan—from his mother, Fatimah bint Hussain—from her father—from ‘Ali ibn Abi Talib radiya Llahu ‘anhu that the Prophet salla Llahu ‘alayhi wa sallam said:

Shatan has despaired that he will be worshipped in my city—i.e. Madinah—and in the Arabian Peninsula but he (is hopeful) that he will sow the seed of dissension amongst them.[20]

 

  1. Ibn Abi Shaybah has reported with his chain of narration from ‘Abdullah ibn Hassan:

I heard my mother prohibiting al Qaza’ (shaving the head and leaving a portion unshaven).[21]

 

  1. Al Shaybani has reported with his chain of narration from ‘Abdur Rahman ibn ‘Abdullah ibn ‘Amr ibn ‘Uthman—Fatimah bint Hussain informed me—from Aisha that Fatimah informed her:

The Nabi salla Llahu ‘alayhi wa sallam said, “She will be the first to be with him (i.e. pass away and join him).[22]

 

  1. Abu ‘Abdullah Muhammad ibn Nasr ibn al Hajjaj al Marwazi reports with his chain of narration from Hussain ibn ‘Ali—Fatimah bint Hussain narrated to me:

A person asked the Prophet salla Llahu ‘alayhi wa sallam, “O Messenger of Allah, ask Allah to make me amongst those who will receive your intercession.”

The Prophet salla Llahu ‘alayhi wa sallam said, “Assist me then by performing abundant prostration.”[23]

 

  1. It has been reported with varying chains of transmission:

The worst people of my nation are those who are nourished by luxury upon which their bodies are built.[24]

 

  1. Ahmed reported in his Musnad from Fatimah bint Hussain ibn ‘Ali—from Aisha radiya Llahu ‘anha:

Usayd ibn Hudayr was from the best of people and he would say, “If I could feel all the time the same way I feel when I am reciting or listening to the Qur’an, listing to the sermon of the Prophet salla Llahu ‘alayhi wa sallam, or when I am attending a Janazah; then I would do so.”[25]

 

  1. The narration of the sun being returned for ‘Ali radiya Llahu ‘anhu has been attributed to Fatimah bint Hussain rahimaha Llah but the most that can be said of it is that it is extremely da’if, in fact it is fabricated. The chain to Fatimah bint Hussain rahimaha Llah—as reported by Ibn Hajar al ‘Asqalani in Lisan al Mizan—is as follows Ibrahim ibn Hassan—from Fatimah bint Hussain—from Asma’ bint ‘Umays radiya Llahu ‘anha:

Revelation was descending upon the Prophet salla Llahu ‘alayhi wa sallam while he was resting on the lap of ‘Ali, who had not yet prayed ‘Asr. So the Prophet salla Llahu ‘alayhi wa sallam said, “O Allah, if ‘Ali was engrossed in Your obedience then return the sun for him.” By Allah, I saw the sun had set but then rose after setting.”[26]

 

The chain of narration contains ‘Ammar ibn Matar, who has been severely criticised by the scholars:

    • Ibn Hibban said, “‘Ammar ibn Matar al Rahawi: He narrates from Ibn Thawban and the people of Iraq maqlub (distorted) narrations and he is guilty of Sarq al Hadith (appropriating Hadith)[27]. His narrations are not to be considered except to be familiar with it (i.e. its weakness).”
    • Al ‘Uqayli said, “‘Ammar ibn Matar al Rahawi: He reports conflicting narrations from reliable narrators.”[28]
    • Ibn ‘Adi said, “His narrations are baseless.”
    • Al Daraqutni said, “Da’if.”[29]

 

Musalsal Ahadith

  1. Amongst the Musalsal Ahadith,[30] which contain three people named Fatimah in its chain of narration narrating from each other, is what has been reported by Abu Musa al Asbahani al Madini[31] with his chain of narration from Saif ibn ‘Umar al Asadi al Tamimi—from Sulaiman ibn al Mughirah—from Fatimah bint Hussain—from Fatimah bint ‘Ali—from Fatimah bint Muhammad salla Llahu ‘alayhi wa sallam:

The Prophet salla Llahu ‘alayhi wa sallam said, “Verily the souls of the Prophets are removed with their perspiration.” then after regaining consciousness he said, “Rather [Take me to] the most Sublime Companion!” as if he was being given a choice. Later when he was able to speak he said, “Salah! Salah! You will remain supporting each other as long as you pray together. Salah! Salah!” He continued advising about it until he passed away, and this was the last thing I heard from him.”[32]

 

  1. Another Musalsal hadith that is reported, which contains six people with the name Fatimah one after the other has been reported by al Asbahani al Madini Abu Musa with his chain of narration from 1Fatimah bint ‘Ali al Rida ibn Musa who heard it from—2Fatimah, Zainab, and Umm Kulthum the daughters of Musa ibn Jafar, who heard it from—3Fatimah bint Jafar al Sadiq ibn Muhammad, who heard it from—4Fatimah bint Muhammad ibn ‘Ali, who heard it from—5Fatimah bint ‘Ali ibn Hussain, who heard it from—6Fatimah bint Hussain and Sukaynah bint Hussain, who heard it from—Umm Kulthum bint Fatimah bint Muhammad salla Llahu ‘alayhi wa sallam—from Fatimah bint Muhammad salla Llahu ‘alayhi wa sallam:

You forgot the saying of the Prophet salla Llahu ‘alayhi wa sallam the day of Ghadir Khumm, “Whoever’s Mawla I am then ‘Ali is his Mawla,” and the saying of the Prophet salla Llahu ‘alayhi wa sallam to ‘Ali, “You are to me like Harun was to Musa.”[33]

 

This Hadith is narrated, as the reader would have noticed, each of these Fatimah’s from her paternal aunt who was also named Fatimah.

 

NEXT⇒ Marriage of Fatimah bint Hussain


[1] Mursal: A Hadith narrated by a Tabi’i directly from the Prophet salla Llahu ‘alayhi wa sallam, or directly from a Sahabi without having met that Companion.

[2] Sayyidah Fatimah radiya Llahu ‘anha passed away shortly, a month or at the most six months, after the demise of the Prophet salla Llahu ‘alayhi wa sallam. Thus there is no doubt that there is a break in the chain of her narrations from Sayyidah Fatimah radiya Llahu ‘anha.

[3][3] It is established that Fatimah bint Hussain rahimaha Llah was with her father radiya Llahu ‘anhu at Karbala’, and then with her aunt, Zainab radiya Llahu ‘anha, in the caravan then was taken from Kufah to Syria. She then remained with her husband, brother, and mother in Madinah, where all the Ahlul Bayt settled after Karbala’.

[4] Tirmidhi, # 314, pg. 86. Al Tirmidhi said, “The narration of Fatimah is Hassan, its chain is interrupted though. Fatimah bint Hussain did not meet Fatimah al Kubra, she lived only a few months after the Prophet salla Llahu ‘alayhi wa sallam.” Al Albani has declared the narration sahih from an alternate chain, thus this narration is Sahih li Ghayrihi. It is also similarly narrated by Ibn Majah.

[5] Sunan Ibn Majah, # 1512. Al Albani said the narration is extremely da’if. [This is due to the narrator Hisham ibn Abi al Walid appearing in the chain. Translator]

[6] Sunan Ibn Majah, # 1600.

[7] Sunan Ibn Majah, # 3296. Al Albani said it is Hassan Li Ghayrihi.

[8] Sunan Ibn Majah, # 3543. Al Albani said it is Hassan Sahih.

[9] There is a clear error in the chain, as Muhammad ibn ‘Abdullah ibn ‘Amr is the son of Fatimah bint Hussain not her brother. In some copies it clearly states it “from his mother”. In the Sunan of al Daraqutni it also has the error “from his sister” (2/170, with the research of al Yamani) while another has “from his mother”, as well as Musnad al Shafi’i (1/103), Nasb al Rayah (1/444), and Ma’rifat al Sunan wa al Athar (30/295).

[10] Sunan al Daraqutni, # 15. The narration is Mursal.

[11] Mujam al Kabir, 3/130, #2893.

[12] Mujam al Kabir, 3/131, #2894; Musnad al Shihab, 2/150, #1077.

[13] Mujam al Kabir, 3/130, #2895. The author mentions in the chain, “Hisham Abu al Miqdam narrates—from his mother, Fatimah bint Hussain” whereas Hisham is not the son of Fatimah. Instead he relates this narration from his own mother, who in turn narrates it from Fatimah bint Hussain rahimaha Llah. It is possible that this was an error from the publisher.

[14] Mujam al Kabir, 3/131, #2896.

[15] Mujam al Kabir, 3/131, #2897.

[16] Mujam al Kabir, 3/132, #2898; Mujam al Awsat, 9/42, #9088, with slight variation in wording.

[17] Sharh Usul I’tiqad Ahlus Sunnah wa al Jama’ah min al Kitab wa al Sunnah, wa Ijma’ al Sahabah, 1/127. This is the statement of ‘Ali radiya Llahu ‘anhu, and there is a break in the chain as Fatimah bint Hussain did not hear from her grandfather, ‘Ali ibn Abi Talib radiya Llahu ‘anhu.

[18] Musnad Abi Ya’la, 1/379, # 487, with the research of Sulaim Asad who said the chain of this Hadith is da’if [due to Salih ibn Musa al Talhi, who is Matruk (suspected of forgery). Translator]

[19] Musnad Abi Ya’la, 12/109, # 6741, Sulaim Asad said the chain is da’if. I say it is Mursal also as Fatimah bint Hussain did meet Fatimah al Zahra’ radiya Llahu ‘anhuma. The Hadith was mentioned in al ‘Ilal al Mutanahiyah and the author said, “This Hadith is not Sahih from the Prophet salla Llahu ‘alayhi wa sallam. Ibn Hibban said, “It is not permissible to take Shaybah ibn Na’amah as proof. 1/260, # 418. Al Tabarani also reported it in al Mujam al Kabir, 22/423.

[20] Musnad al Bazzar, 2/143, # 505. He said, “They do not know this Hadith being narrated from ‘Ali ibn Abi Talib radiya Llahu ‘anhu from the Prophet salla Llahu ‘alayhi wa sallam except in this manner with this chain. The Hadith itself is reported in Sahih Muslim, 1/2166, with the research of Abdul Baqi, with the wording, “Verily, Shaitan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them.”

[21] Musannaf ibn Abi Shaybah, 5/206, # 25271. The Hadith is found in Sahih al Bukhari, 5/2214; and Sahih Muslim, 3/1675.

[22] Al Ahad wa al Mathani, 5/358, # 2945. It appears in Musnad Ahmed, 6/240, Mujam al Kabir, 22/413, and Sahih Ibn Hibban, 15/402 

[23] Al Mughni ‘an Haml al Asfar, 1/102; Sahih Ibn Hibban, 1/443; Musannaf ibn Abi Shaybah, 6/320’ Al Mujam al Kabir, 18/58.

[24] The Hadith is reported by Ibn ‘Adi in al Kamil and al Bayhaqi in Shu’ab al Iman, from Fatimah bint Rasulillah. It has been reported by Fatimah bint Hussain Mursal. Al Daraqutni said in al ‘Ilal, “This seems to be correct.” It has been reported by Abu Nuaim in al Hilyah from Aisha radiya Llahu ‘anha with a chain that is acceptable. Refer to Takhrij Ahadith al Ihya’, 3/52. The hadith is reported by al Hakim, 3/657; al Tabarani: Mujam al Awsat, 7/372. It appears in Musnad Ishaq ibn Rahawayh from Abu Hurairah radiya Llahu ‘anhu, and also in Majma’ al Zawa’id from Abu Hurairah radiya Llahu ‘anhu. Al Bazzar reports it but in his chain of narration there is ‘Abdur Rahman ibn Ziyad ibn An’um, who the majority regard as da’if.

[25] Al Isabah, pg. 45, biography of Usayd ibn Hudayr. The narration is Mursal as Umm al Mu’minin Aisha radiya Llahu ‘anha passed away in the year 56/58/59 A.H while Fatimah rahimaha Llah was born in 51 A.H or after that by a year or two at the most, making her extremely young at that time.

[26] Lisan al Mizan, 4/275, under the biography of ‘Ammar ibn Matar, # 777; Al Kashf al Hathith, 1/52, who quoted Ibn al Jawzi saying, “This Hadith is baseless.”

[27] Saraqat al Hadith: Equipping existing Hadiths with one’s own chains of transmission or constructing entirely new chains of transmission is known as Saraqat al hadith (appropriating hadith).

[28] Al Du’afa al Kabir, #1347

[29] Lisan al Mizan, 4/275

[30] Musalsal Hadith: The word Musalsal describes unique feature in the chain of narration where by each person in the chain has a certain quality, name, or it was transmitted in the same condition by each person therein. The unique feature here is that the name of each of the narrators is Fatimah, and all of them from the Banu Hashim and Quraysh.

[31] Abu Musa Muhammad ibn ‘Umar al Asbahani al Madini was a renowned Muhaddith. He passed away in 581 A.H.

[32] The narration contains Saif ibn ‘Umar al Tamimi al Burjumi, or as some have said al Sa’di or as others have said al Dabi. Some have said he is al Asadi-Kufi. He is the author of the book Al Riddah wa al Futuh. He is from the eighth category of narrators from the Taba al Tabi’in. He passed away during the era of al Rashid. His narrations are reported by al Tirmidhi.

  • Yahya ibn Ma’in said about him, “Da’if al Hadith.”
  • Abu Hatim said, “Matruk al Hadith (suspected of Hadith forgery). His narrations resemble the narrations of al Waqidi.”
  • Abu Dawood said, “Laysa bi Shay’ (He amounts to nothing in Hadith).”
  • Al Nasa’i and al Daraqutni say, “Da’if.”
  • Abu Ahmed ibn ‘Adi said, “Some of his narrations are famous but the majority of them are Munkar (weak narrations which contradict authentic narrations), they have no corroborating reports. He is closer to weakness than reliability.”
  • Abu Hatim Ibn Hibban said, “He reports fabrications from reliable transmitters. And they said that he fabricates Hadith. Al Tirmidhi reported one narrations from him.” Refer to Tahdhib al Kamal, 12/326.

As for Sulaiman ibn al Mughirah al Qaisi, their freed slave, al Basri, he is from the senior Tabi’in of the seventh category. He passed away in 165 A.H. He is Thiqah and steadfast. His narrations are reported by al Bukhari, Muslim, Abu Dawood, al Tirmidhi, al Nasa’i,and Ibn Majah.

The narration of Fatimah bint ‘Ali from Fatimah al Zahra’ is without a doubt Mursal, as Fatimah bint ‘Ali rahimaha Llah was born after the demise of Fatimah radiya Llahu ‘anha and she passed away in 115 A.H. A narration of hers is reported in Musnad Ahmed from Asma’ bint ‘Umays, # 27507-27126. She is from the fourth category of narrators. Al Nasa’i and Ibn Majah have reported her narrations in Tafsir. Ibn Hajar said about her, “Thiqah.” Taqrib al Tahdhib, 1/751. I have examined all those from whom she narrates and have ascertained that she does not narrate from Sayyidah Fatimah radiya Llahu ‘anha. In fact it has been said that she did not hear Hadith from her father, ‘Ali ibn Abi Talib radiya Llahu ‘anhu, also. In light of all of this, the Hadith is Mursal and it contains severe weakness as it contains Saif ibn ‘Umar al Tamimi, whose narrations have been severely criticised by the scholars. A portion of it is corroborated by a sahih hadith, namely the portion “Rather [Take me to] the most Sublime Companion!” which can be found in Sahih Ibn Hibban, 14/584; Sunan al Nasa’i, 4/259; al Mujam al Kabir, 23/32. Similarly, the portion, “Salah! Salah!” being the final words of the Prophet salla Llahu ‘alayhi wa sallam is also corroborated, al Ahadith al Mukhtarah, 2/420; Al Mustadrak, 3/59; Sahih Ibn Hibban, 14/571.      

[33] The Hadith, “Whoever’s Mawla I am then ‘Ali is his Mawla,” as well as the Hadith, “You are to me like Harun was to Musa,” are both Sahih. As for the first Hadith, it has been reported by al Tirmidhi in Kitab al Manaqib, after which Imam al Tirmidhi said, “This Hadith is Hassan Sahih.” # 3717. It has been reported by Ahmed in his Musnad, 2/64, 67, 950, 951, 952, 961, 1310, 4/3062. Ibn ‘Uqdah has gathered the varying chains of this Hadith. Al Hakim has reported it both in detail and condensed. Al Albani has declared the addition, “Befriend the one who befriends him,” from four chains of narration as mentioned in Silsilah al Sahihah, # 1750. As for the Hadith, “You are to me like Harun was to Musa,” this has been reported by al Bukhari and Muslim in their Sahihs. Al Bukhari reports in in Kitab al Maghazi, the Battle of Tabuk, # 4154, and Muslim has reported it in Kitab al Fada’il, Fada’il of ‘Ali ibn Abi Talib, # 2404. Both of these narrations establish the virtue of Sayyidina ‘Ali radiya Llahu ‘anhu; however, neither of them is an emphatic declaration of his Caliphate nor does it establish his virtue over any of the Sahabah. Many scholars, of the past and present, have penned commentaries on the Hadith, “Whoever’s Mawla I am then ‘Ali is his Mawla,” and the meaning of Mawla—lexically and contextually. Concerning the Hadith, “You are to me like Harun was to Musa,” refer Mu’tamir Bi Baghdad and the commentary of al Suwaidi, as well as the explanation of Muhammad Salim al Khidr in his book Thumma Absartu al Haqiqah; the gist of which is that the relationship of ‘Ali radiya Llahu ‘anhu to the Prophet salla Llahu ‘alayhi wa sallam differs with that of the relationship between Harun and Musa ‘alayhima al Salam in a few key aspects. Firstly, Harun ‘alayh al Salam was a Nabi in the lifetime of the Musa ‘alayh al Salam; secondly, Harun ‘alayh al Salam passed away during the lifetime of Musa ‘alayh al Salam, qualities which ‘Ali radiya Llahu ‘anhu did not have in common with them: he was not a Nabi nor did he pass away during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam. These are essential points which debunk the claim being made in ‘Ali’s radiya Llahu ‘anhu favour due to this narration. Similarly, other Sahabah besides ‘Ali radiya Llahu ‘anhu were appointed in charge of Madinah during other expeditions. The meaning of the narration, thus, would be, “Your remaining in Madinah, O ‘Ali, and your deputation over it in my absence does lessen your status in the least just as Musa ‘alayh al Salam leaving Harun ‘alayh al Salam as his deputy did not lessen his status.” Furthermore, ‘Ali radiya Llahu ‘anhu, in this incident, was left behind to take of the family of the Prophet salla Llahu ‘alayhi wa sallam, i.e. his wives, and not appointed deputy of the entire Madinah. The word Manzilah, translated as like, contains the particle ba, which denotes that the resemblance here is in certain aspects only and not in all and every detail. A stronger likeness would be implied with the word Mithal (analogous) as in the Hadith, “You, O Abu Bakr, are analogous with Ibrahim and ‘Isa… and you, O ‘Umar, are analogous with Musa and Nuh.” The word Mithal implying more similarity then the word Manzilah does.

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