In the Name of Allah, the Beneficent, the Merciful
We read:
It is related that Jabir ibn `Abd Allah said to the Prophet (pbuh): "O Messenger of Allah, may my father and mother be sacrificed for you, tell me of the first thing Allah created before all things." He said: "O Jabir, the first thing Allah created was the light of your Prophet from His light, and that light remained (lit. "turned") in the midst of His Power for as long as He wished, and there was not, at that time, a Tablet or a Pen or a Paradise or a Fire or an angel or a heaven or an earth. And when Allah wished to create creation, he divided that Light into four parts and from the first made the Pen, from the second the Tablet, from the third the Throne, [and from the fourth everything else]."
This is its sharh by Dr. G F Haddad[1]:
`Abd al-Haqq al-Dihlawi (d. 1052) the Indian hadith scholar cites it as evidence in Madarij al-nubuwwa (in Persian, 2:2 of the Maktaba al-nuriyya edition in Sakhore) and says it is is sahih (sound and authentic).
`Abd al-Hayy al-Lucknawi (d. 1304) the Indian hadith scholar cites it in his al-Athar al-marfu`a fi al-akhbar al-mawdu`a (p. 33-34 of the Lahore edition) and says: "The primacy (awwaliyya) of the Muhammadan light (al-nur al-muhammadi) is established from the narration of `Abd al-Razzaq, as well as its definite priority over all created things."
`Abd al-Razzaq (d. 211) narrates it in his Musannaf according to Qastallani in al-Mawahib al-laduniyya (1:55) and Zarqani in his Sharh al-mawahib (1:56 of the Matba`a al-`amira edition in Cairo). There is no doubt as to the reliability of `Abd al-Razzaq as a narrator. Bukhari took 120 narrations from him, Muslim 400.
`Abidin (Ahmad al-Shami d. 1320), the son of the Hanafi scholar Ibn `Abidin, cites the hadith as evidence in his commentary on Ibn Hajar al-Haytami's poem al-Ni`mat al-kubra `ala al-`alamin. Nabahani cites it in his Jawahir al-bihar (3:354).
`Ajluni (Isma`il ibn Muhammad d. 1162) in his Kashf al-khafa' (1:265 of the Maktabat al-Ghazali edition in Beirut) narrates the hadith in its entirety from Qastallani in his Mawahib.
Alusi (al-Sayyid Mahmud) in his commentary of Qur'an entitled Ruh al-ma`ani (17:105 of the Beirut edition) said: "The Prophet's being a mercy to all is linked to the fact that he is the intermediary of the divine outpouring over all contingencies [i.e. all created things without exception], from the very beginnings (wasitat al-fayd al-ilahi `ala al-mumkinat `ala hasab al-qawabil), and that is why his light was the first of all things created, as stated in the report that "The first thing Allah created was the light of your Prophet, O Jabir," and also cited is: "Allah is the Giver and I am the Distributor." [See al-Qasim #261.] The Sufis -- may Allah sanctify their secrets -- have more to say on that chapter." Alusi also cites the hadith of Jabir as evidence in another passage of Ruh al-ma`ani (8:71).
Bakri (Sayyid Abu al-Hasan Ahmad ibn `Abd Allah, d. 3rd c.) in his book al-Anwar fi mawlid al-nabi Muhammad `alayhi al-salat wa al-salam 
(p. 5 of the Najaf edition) cites the following hadith from `Ali: "Allah was and there was nothing with Him, and the first thing which He created was the light of His Beloved, before He created water, or the Throne, or the Footstool, or the Tablet, or the Pen, or Paradise, or the Fire, or the Veils and the Clouds, or Adam and Eve, by four thousand years."
(p. 5 of the Najaf edition) cites the following hadith from `Ali: "Allah was and there was nothing with Him, and the first thing which He created was the light of His Beloved, before He created water, or the Throne, or the Footstool, or the Tablet, or the Pen, or Paradise, or the Fire, or the Veils and the Clouds, or Adam and Eve, by four thousand years."Bayhaqi (d. 458) narrates it with a different wording in Dala'il al-nubuwwa according to Zarqani in his Sharh al-mawahib (1:56 of the Matba`a al-`amira in Cairo) and Diyarbakri in Tarikh al-khamis (1:20).
Diyarbakri (Husayn ibn Muhammad d. 966): He begins his 1,000-page history entitled Tarikh al-khamis fi ahwal anfasi nafis with the words: "Praise be to Allah Who created the Light of His Prophet before everything else," which is enough to disprove al-Ghumari's exaggerated claim that "anyone who reads it will be convinced that the hadith is a lie." Then Diyarbakri cites the hadith as evidence (1:19 of the Mu'assasat Sha`ban edition in Beirut).
Fasi (Muhammad ibn Ahmad d. 1052) cites it as evidence in Matali` al-masarrat (p. 210, 221 of the Matba`a al-taziyya edition) and says: "These narrations indicate his primacy (awwaliyya) and priority over all other creations, and also the fact that he is their cause (sabab)."
Ghumari (`Abd Allah) in his Irshad al-talib al-najib ila ma fi al-mawlid al-nabawi min al-akadhib (p. 9-12 of the Dar al-furqan edition), commenting on Suyuti's words (quoted below) whereby the hadith has no reliable chain: "This shows great laxity on the part of Suyuti, which I thought him to be above. First, the hadith is not present in `Abd al-Razzaq's Musannaf, nor in any of the books of hadith. Secondly : the hadith has no chain of transmission to begin with. Thirdly: he has not mentioned the rest of the hadith. It is mentioned in Diyarbakri's Tarikh, and anyone who reads it will be convinced that the hadith is a lie about the Messenger of Allah." This exaggerated conclusion is disproved by the fact that Diyarbarkri himself does not consider it a lie since he cites the hadith in the first words of his book.
Gilani (Shaykh `Abd al-Qadir, d. 561) in his book Sirr al-asrar fi ma yahtaju ilayh al-abrar (p. 12-14 of the Lahore edition) said: "Know that since Allah first created the soul of Muhammad from the light of His beauty, as He said: I created Muhammad from the light of My Face, and as the Prophet said: The first thing Allah created is my soul, and the first thing Allah created is the Pen, and the first thing Allah created is the intellect -- what is meant by all this is one and the same thing, and that is the haqiqa muhammadiyya. However, it was named a light because it is completely purified from darkness, as Allah said: There has come to you from Allah a Light and a manifest Book. It was also named an intellect because it is the cause for the transmission of knowledge, and the pen is its medium in the world of letters. The Muhammadan soul (al-ruh al-muhammadiyya) is therefore the quintessence of all created things and the first of them and their origin, as the Prophet said: I am from Allah and the believers are from me, and Allah created all souls from me in the spiritual world and He did so in the best form. It is the name of the totality of mankind in that primordial world, and after its creation by four thousand years, Allah created the Throne from the light of Muhammad himself, and from it the rest of creation." This book has now been translated by Shaykh Tosun Bayrak al-Jerrahi as The Secret of Secrets (Cambridge: Islamic Texts Society, 1994).
Halabi (`Ali ibn Burhan al-Din, d. 1044) cites it as evidence in his Sira (1:31 of the Maktaba Islamiyya edition in Beirut) and then states: "It provides evidence that he is the root of everything that exists (in creation) and Allah knows best."
Haqqi (Isma`il, d. 1137) cites it as evidence in his Tafsir entitled Ruh al-bayan and says: "Know, O person of understanding, that the first thing Allah created is the light of your Prophet... and he is the cause for the existence of everything that was brought to existence, and the mercy from Allah upon all creatures... and without him the higher and the lower worlds would not have been created." Yusuf al-Nabahani mentions it in his Jawahir al-bihar (p. 1125).
Haytami (Ahmad ibn Hajar d. 974) states in his Fatawa hadithiyya (p. 247 of the Baba edition in Cairo) that `Abd al-Razzaq narrated it, and cites it in his poem on the Prophet's birth entitled al-Ni`mat al-kubra `ala al-`alamin (p. 3).
Ibn al-Hajj al-Abdari (Muhammad ibn Muhammad d. 736) in his book al-Madkhal (2:34 of the Dar al-kitab al-`arabi in Beirut) cites it from al-Khatib Abu al-Rabi` Muhammad ibn al-Layth's book Shifa' al-sudur in which the latter says: "The first thing Allah created is the light of Muhammad, and that light came and prostrated before Allah. Allah divided it into four parts and created from the first part the Throne, from the second the Pen, from the third the Tablet, and then similarly He subdivided the fourth part into parts and created the rest of creation. Therefore the light of the Throne is from the light of Muhammad , the light of the Pen is from the light of Muhammad , the light of the Tablet is from the light of Muhammad , the light of day, the light of knowledge, the light of the sun and the moon, and the light of vision and sight are all from the light of Muhammad."
, the light of the Pen is from the light of Muhammad , the light of the Tablet is from the light of Muhammad , the light of day, the light of knowledge, the light of the sun and the moon, and the light of vision and sight are all from the light of Muhammad."Isma`il al-Dihlawi (Shah Muhammad, d. 1246), one of the leaders of the Wahhabi-influenced Deobandi school in the Indo-Pakistani Subcontinent in one of his booklets entitled Yek rawzah (p. 11 of the Maltan edition) says: "As indicated by the narration: The first thing Allah created was my Light."
Jamal (Sulayman d. 1204) cites it as evidence in his commentary on Busiri entitled al-Futuhat al-ahmadiyya bi al-minah al-muhammadiyya (p. 6 of the Hijazi edition in Cairo).
Gangowhi (Rashid Ahmad) a leader of the Wahhabi-influenced Deobandi school of India and Pakistan in his Fatawa rashidiyya (p. 157 of the Karachi edition) said that the hadith was "not found in the authentic collections, but Shaykh `Abd al-Haqq (al-Dihlawi) cited it on the basis that it had some grounding of authenticity." Actually Shaykh `Abd al-Haqq not only cited it but he said it was sound (sahih).
Jili (`Abd al-Karim, b. 766) in his Namus al-a`zam wa al-qamus al-aqdam fi ma`rifat qadar al-bani cites it as evidence. Nabahani relates it in his Jawahir al-bihar (see below).
Kharputi (`Umar ibn Ahmad, d. 1299) in his commentary on Busiri entitled Sharh qasidat al-burda (p. 73 of the Karachi edition).
Maliki al-Hasani (Muhammad ibn `Alawi) in his commentary on `Ali al-Qari's book of the Mawlid entitled Hashiyat al-Mawrid al-rawi fi al-mawlid al-nabawi (p. 40) said: "The chain of Jabir is sound without contest, but the scholars have differed concerning the text of the hadith due to its peculiarity. Bayhaqi also narrated the hadith with some differences." Then he quoted several narrations establishing the light of the Prophet.
Nabahani (Yusuf ibn Isma`il) cites it as evidence in al-Anwar al-muhammadiyya (p. 13), in his Jawahir al-bihar (p. 1125 or 4:220 of the Baba edition in Cairo), and in his Hujjat Allah `ala al-`alamin (p. 28).
Nabulusi (`Abd al-Ghani d. 1143) says in his Hadiqa al-nadiyya (2:375 of the Maktaba al-nuriyya edition in Faysalabad): "The Prophet is the universal leader of all, and how could he not be when all things were created out of his light as has been stated in the sound hadith."
Nisaburi (Nizamuddin ibn Hasan, d. 728) cites it as evidence in elucidation of the verse: "And I was ordered to be the first of the Muslims" (39:12) in his Tafsir entitled Ghara'ib al-Qur'an (8:66 of the Baba edition in Cairo).
Qari (Mulla `Ali ibn Sultan, d. 1014) cites it in full in his book al-Mawlid al-rawi fi al-mawlid al-nabawi (p. 40), edited by Sayyid Muhammad `Alawi al-Maliki. He also said in his Sharh al-Shifa, in commenting upon the Prophet's title "as a Lamp spreading Light" (33: 46): "Muhammad... is a tremendous light and the source of all lights, he is also a book that gathers up and makes clear all the secrets... sirajan muniran means a luminous sun, because of His saying: "He hath placed therein a great lamp and a moon giving light" (25:61). There is in this verse an indication that the sun is the highest of the material lights and that other lights are outpourings from it: similarly the Prophet is the highest of the spiritual lights and other lights are derived from him by virtue of his mediating connection and pivotal rank in the overall sphere of creation. This is also inferred from the tradition: "The first thing Allah created is my light."" (Sharh al-Shifa 1:505)
Qastallani (Ahmad ibn Muhammad, d. 923) narrates it in his al-Mawahib al-laduniyya (1:55 of the edition accompanied by Zarqani's commentary).
Rifa`i (Yusuf al-Sayyid Hashim) cites it as evidence in Adillat ahl al-sunna wa al-jama`a al-musamma al-radd al-muhkam al-mani` (p. 22): `Abd al-Razzaq narrated it.
Suyuti in al-Hawi li al-fatawi, in the explanation of Surat al-Muddaththir: "It has no reliable chain"; and in Takhrij ahadith sharh al-mawaqif: "I did not find it in that wording."
Thanwi (Ashraf `Ali), a leader of the Wahhabi-influenced Deobandi school in the Indian Subcontinent, in his book Nashr al-tib (in Urdu, p. 6 and 215 of the Lahore edition) cites it as evidence on the authority of `Abd al-Razzaq, and relies upon it.
Zarqani in Sharh al-mawahib cites it (1:56 of the Matba`a al-`amira edition in Cairo) and refers it to `Abd al-Razzaq's narration in his Musannaf.
Zahir (Ihsan Ilahi), a leader of the Wahhabi-influenced Deobandi school and declared enemy of the Barelwi school of Ahl al-Sunna in Lahore, India, in his book Hadiyyat al-mahdi (p. 56 of the Sialkut edition) says: "Allah began His creation with the Muhammadan light (al-nur al-muhammadi), then He created the Throne over the water, then He created the wind, then He created the Nun and the Pen and the Tablet, then He created the Intellect. The Muhammadan Light is therefore a primary substance for the creation of the heavens and the earth and what is in them... As for what has come to us in the hadith: The first thing which Allah created is the Pen; and: The first thing which Allah created is the Intellect: what is meant by it is a relative primacy."
Obviously, the majority of Sunni scholars consider it authentic, and that is the conclusive proof against those who reject it. It is also supported by this:
`Irbad ibn Sariya and Abu Imama said that the Prophet said: " I am the supplication of my father Ibrahim, and the good tidings of my brother `Isa. The night I was delivered my mother saw a light that lit the castles of Damascus so that she could see them."
It is narrated by al-Hakim in his Mustadrak (2:616-617), Ahmad in his Musnad (4:184), and Bayhaqi in Dala'il al-nubuwwa (1:110, 2:8). Ibn al-Jawzi cites it in al-Wafa' (p. 91, ch. 21 of Bidayat nabiyyina sallallahu `alayhi wa sallam), and Ibn Kathir in Mawlid rasul Allah and his Tafsir (4:360). Haythami cites it in Majma` al-zawa'id (8:221) and said Tabarani and Ahmad narrated it, and Ahmad's chain is fair (hasan). See for Ahmad's complete text Bisharatu `Isa (#454).
In the article “The Ghadir Declaration”, we cited a sahih hadith proving that the Holy Prophet (pbuh) and Imam Ali (as) were Light thousands of years before Adam (as). Allamah Saaim Chisthi al Hanafi, in his book ‘Mushkil kushah’ Volume 2 page 36-37, writes:
Sayyidina Haider Karar (ra) father was Hadrat Abu Talib and his mother was Fatima bint Asad and the grandfather of both of them was Hadrat Hashim bin Abd Manaf, means Ali’s father was the grandson of Hadrat Hashim while Ali’s mother was grand daughter of Hadrat Hashim and if Hadrat Hashim was the grandfather Hadrat Ali then he was also the father of the Imam of the Porphets- Muhammad al Mustafa , while the ancestry of the Prophet requires no introduction, his descendants were all pure, whilst traditions do exists leading to people suggesting they were mushrik (polytheist), but the majority of the Ulema have deemed this wrong, and the ulema have deemed the words of the Prophet: “We were kept transferring from one pure loins and womb from another’ as an abrogation of the former text that portrays something contrary to this. And at the top of this, Allah [swt] has made His [swt] statement as a testimony that: ‘And your turning over and over among those who prostrate themselves before Allah’ (26:219).
I am Mahmood and he is Mohammad, I am Alaa and he is Ali, I am Fatir and she is Fatima, I am Ahsaan and he is Hassan and I am Mohsin and he is Hussain. I swear by my Divine majesty, that if anybody does not respects them or even that does not believe in any one of them, then I will throw them in eternal punishment. So, O' Adam, understand well that all these five are my chosen ones, and for them I will forgive people and shower my compassion. And if you (Adam) or anyone from your progeny befalls any hardship, they should supplicate to Me via the wasila of the Ahl al-Bayt.
"Ibn al Najjar narrates that Ibn Abbas asked Rasulullah (s) in connection with the above matter, and Rasul (s) stated, Adam said "Through Muhammad, 'Ali, Fatima, Hasan and Hussain, please accept my repentance. Allah (swt) then accepted his repentance".
What kept men back from belief when Guidance came to them, was nothing but this: they said, "Has Allah sent a man (like us) to be (His) Messenger?"
Say, "If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for a messenger."
Qur’an 17:93-95
Say: "I tell you not that with me are the treasures of Allah, nor do I know what is hidden, nor do I tell you I am an angel. I but follow what is revealed to me." Say: "can the blind be held equal to the seeing?" Will ye then consider not?
Is it a matter of wonderment to men that We have sent Our inspiration to a man from among themselves?- that he should warn mankind (of their danger), and give the good news to the Believers that they have before their Lord the lofty rank of truth. (But) say the Unbelievers: "This is indeed an evident sorcerer!"
Say thou: "I am but a man like you: It is revealed to me by Inspiration, that your Allah is one Allah: so stand true to Him, and ask for His Forgiveness." And woe to those who join gods with Allah,-
Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.
Narrated Abdullah Ibn Umar:
“The word saghat in the original is from Baghy which means to swerve and to become crooked. Shah Waliyullah and Shah Rafi'uddin have translated this sentence thus: "Crooked have become your hearts." 'Abdullah bin Mas'ud, 'Abdullah bin 'Abbas, Sufyan Thauri and Dahhak have given this meaning of it: "Your hearts have swerved from the right path." Imam Razi explains it thus: "Your hearts have swerved from what is right, and the right implies the right of the Holy Prophet (upon whom be Allah's peace)." And 'Allama Alusi's commentary is Although it is incumbent on you that you should approve what the Holy Messenger (upon whom he peace) approves and disapprove what he disapproves, yet in this matter your hearts have swerved from conformity with him and turned in opposition to him. "
*8 The word tazahur means to cooperate mutually in opposition to another person, or to be united against another person. Shah Waliyullah has translated this sentence, thus: "If you mutually join together to cause distress to the Prophet. " Shah 'Abdul Qadir's translation is: "If you both overwhelm him." Maulana Ashraf 'Ali Thanwi's translation runs: "And if you both continued to work thus against the Prophet. " And Maulana Shabbir Ahmad 'Uthmami has explained it thus: ,"lf you two continued to work and behave thus (against the Prophet)."
The verse is clearly addressed to two ladies and the context shows that these ladies arc from among the wives of the Holy Prophet (upon whom be peace) for in vv. 1-5 of this Surah the affairs concerning the Holy Prophet's wives only have been discussed continuously, and this becomes obvious from the style of the Qur'an itself. As for the question who were the wives, and what was the matter which caused Allah's displeasure, the details are found in the Hadith. In Musnad Ahmad, Bukhari, Muslim, Tirmidhi and Nasa'i, a detailled tradition of 'Abdullah bin 'Abbas has been related, which describes the incident with sane variation in wording. Ibn 'Abbas says:
"I had been thinking a long time to ask 'Umar as to who were the two of the Holy Prophet's wives, who had joined each other against him, and about whom Allah sent down this verse: In tatuba.....; but I could not muster courage because of his awe-inspiring personality until he left for Hajj and I accompanied him. On our way back while helping him to perform ablutions for the Prayer at one place I had an opportunity to ask him this question. He replied: they were 'A'ishah and Hafsah. Then he began to relate the background, saying: "We, the people of Quraish, were used to keeping our women folk under strict control. Then. when we came to Madinah, we found that the people here were under the control of their wives, and the women of Quraish too started learning the same thing from them. One day when I became angry with my wife, I was amazed to see that she argued with me. I felt badly about her conduct. She said, 'Why should you feel so angry at my behaviour? By God, the wives of the Holy Prophet (upon whom be peace) answer him back face to face,' (the word in the original is li yuraji nahu) and some one of them remains angrily apart from hire for the whole day. (According to Bukhari: the Holy Prophet remains angry and- apart from her the whole day). Hearing this I came out of my house and went to Hafsah (who was `Umar's daughter and the Holy Prophet's wife). I asked her. Do you answer back to the Holy Prophet (upon whom be peace) face to face? She said: Yes. asked: And does one of you remain apart from him for the whole day (According to Bukhari: the Holy Prophet remains angry and apart from her for the entire day). She said: Yes. I said: Wretched is the one from among you, who behaves thus. Has one of you become so fearless of this that AIIah should afflict her with His wrath because of the wrath of His Prophet and she should perish? So, do not be rude to the Prophet (here also the words are: la turaji-'i), nor demand of him anything, but demand of me whatever you desire. Do not be misled by this that your neighbor (i.e. A'ishah) is more beautiful and dearer to the Holy Prophet. After this I left her house and went to the house of Umm Salamah, who was related to me, and talked to her on this subject. She said: Son of Khattab, you are a strange man: you have meddled in every matter until you are now interfering in the affair between Allah's Messenger and his wives. She discouraged me. Then it so happened that an Ansari neighbor came to my house at night and he called out to me. We used to sit in the Holy Prophet's assembly by turns and each used to pass on to the other the news of the day of his turn. It was the time when we were apprehending an attack by the Ghassanids any time. On his call when I came out of my house, he said that something of grave significance had happened. 1 said: Have the Ghassanids launched an attack? He said: No, but something even more serious! The Holy Prophet (upon whom be peace) has divorced his wives. I said: Doomed is Hafsah (the words in Bukhari are: Raghima anfu Hafsah wa `Aishah). I already had a premonition of this."
We have left out what happened after this, how next morning 'Umar went before the Holy Prophet and tried to appease his anger. We have described this incident by combining the traditions of Musnad Ahmad and Bukhari. In this the word muraj`at which `Umar has used cannot be taken in its literal sense, but the context shows that the word has been used in the sense of answering back face to face and `Umar's saying to his daughter: La turaji- `I Rasul Allah clearly has the meaning: Do not be impudent to the Messenger of Allah, Some people say that this is a wrong translation, and their objection is: Although it is correct to translate muraja `at as answering hack, or answering hack face to face, yet it is not correct to translate it as "bing impudent" . These objectors do not understand that if a person of a lower rank or position answers back or retorts to a person of a higher rank and position, or answers him back face to face this very thing is described as impudence. For example, if a father rebukes his son for something or feels angry at his behaviour, and the son instead of keeping quiet or offering an excuse, answers back promptly this could only he described as impudence. Then, when the matter is not between a father and a son, but between the Messenger of Allah and an individual of his community, only a foolish person could say that it was not impudence.
Some other people regard this translation of ours as disrespectful, whereas it could be disrespectful in case we had had the boldness to use such words in respect of Hafsah from ourselves. We have only given the correct meaning of the words of . 'Umar, and these words he had used while scolding and reproving his daughter for her error. Describing it as disrespectful would mean that either the father should treat his daughter with due respect and reverence even when scolding and rebuking her or else the translator should render his rebuke and reproof in a way as to make it sound respectful and reverent.
The first verse was revealed when Allah [swt] exposed the evil wish of Talha to marry Aisha in the eventuality of the Prophet’s death. Allah [swt] sought to remove such an option by revealing this verse:
‘and his wives are their mothers’ (33:6)
Modern day Salafi scholar Abu Bakr al-Jazairi records in Aysar al-Tafasir, Volume 4 page 1422:
In Volume 4 page 1395 we read:
Allamah Salehi al-Shami records in Subul al-Huda wa al-Rashad, Volume 11 page 146:
One of the beloved scholars of Salafies namely Shawkani records in Fatah al-Qadir, Volume 4 page 372 wrote:
Imam Jalaluddin Suyuti records in Tafsir Dur al-Manthur, Volume 6 page 566:
Imam Fakhr al-Razi records in Tafsir al-Kabir, Volume 5 page 136:
According to Imam Ibn Hajar Asqalani, Abu al-Walid al-Tealisi and Abu Uwana are ‘Thiqa Thabt’ while Amer al-Sh'abi and Masrooq are ‘Thiqah’ while Feras bin Yaya is ‘Seduq’. Moreover, many Sunni scholars have declared this tradition to be Sahih. This tradition is recorded in Masanid Feras, Volume 1 page 85 by Feras al-Maktab while the reviser of the book Sheikh Muhammad bin Hassan al-Masri has declared its chain as ‘Sahih’ as has also been done by Esaami in Semt al-Nujum al-Awali, page 184. The Salafi scholar Abu Ishaq al-Huwaini was the favorite student of Imam Nasiruddin Albaani al-Salafi which why is Salafies call him 'the small Albaani'. Abu Ishaq in his book Tanbeeh al-Hajeb, Volume 2 page 425 answered al-Qurtubi in this manner:
This is a Sahih (tradition) from Aisha may Allah be pleased with, narrated by Masrooq.
Jabir b. 'Abdullah (Allah be pleased with them) reported: Abu Bakr (Allah be pleased with him) came and sought permission to see Allah's Messenger (may peace be upon him). He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came 'Umar and he sought permission and it was granted to him, and he found Allah's Apostle (may peace be upon him) sitting sad and silent with his wives around him. He (Hadrath 'Umar) said: I would say something which would make the Holy Prophet (may peace be upon him) laugh, so he said: Messenger of Allah, I wish you had seen (the treatment meted out to) the daughter of Khadija when you asked me some money, and I got up and slapped her on her neck. Allah's Messenger (may peace be upon him) laughed and said: They are around me as you see, asking for extra money. Abu Bakr (Allah be pleased with him) then got up went to 'A'isha (Allah be pleased with her) and slapped her on the neck, and 'Umar stood up before Hafsa and slapped her saying: You ask Allah's Messenger (may peace be upon him) which he does not possess. They said: By Allah, we do not ask Allah's Messenger (may peace be upon him) for anything he does not possess. Then he withdrew from them for a month or for twenty-nine days. Then this verse was revealed to him:" Prophet: Say to thy wives... for a mighty reward" (xxxiii. 28). He then went first to 'A'isha (Allah be pleased with her) and said: I want to propound something to you, 'A'isha, but wish no hasty reply before you consult your parents. She said: Messenger of Allah, what is that? He (the Holy Prophet) recited to her the verse, whereupon she said: Is it about you that I should consult my parents, Messenger of Allah? Nay, I choose Allah, His Messenger, and the Last Abode; but I ask you not to tell any of your wives what I have said He replied: Not one of them will ask me without my informing her. God did not send me to be harsh, or cause harm, but He has sent me to teach and make things easy.
Imam Fakhruddin al-Razi records in Tafseer Kabeer, Volume 18 page 32:
It is narrated on the authority of 'A'isha that when this verse was revealed:" And warn thy nearest kindred," the Messenger of Allah (may peace be upon him) stood up on Safa' and said: O Fatima, daughter of Muhammad. O Safiya, daughter of 'Abd al-Muttalib, O sons of 'Abd al-Muttalib. I have nothing which can avail you against Allah; you may ask me what you want of my worldly belongings.
Narrated Abdullah: Once the Prophet was offering the prayer in the shade of the Ka'ba. Abu Jahl and some Quraishi men sent somebody to bring the abdominal contents of a she camel which had been slaughtered somewhere in Mecca, and when he brought them, they put them over the Prophet Then Fatima (i.e. the Prophet's daughter) came and threw them away from him, and he said, "O Allah! Destroy (the pagans of) Quraish; O Allah! Destroy Quraish; O Allah Destroy Quraish," naming especially Abu Jahl bin Hisham, 'Utba bin Rabi'a, Shaiba bin Rabi'a, Al Walid bin 'Utba, Ubai bin Khalaf and 'Uqba bin Abi Mitt. (The narrator, 'Abdullah added, "I saw them all killed and thrown in the Badr well).
Narrated Sahl: When the helmet of the Prophet was smashed on his head and blood covered his face and one of his front teeth got broken, 'Ali brought the water in his shield and Fatima the Prophet's daughter) washed him. But when she saw that the bleeding increased more by the water, she took a mat, burnt it, and placed the ashes on the wound of the Prophet and so the blood stopped oozing out.
[Shakir 11:45] And Nuh cried out to his Lord and said: My Lord! surely my son is of my family, and Thy promise is surely true, and Thou art the most just of the judges.
Because of the apparent challenge posed by this verse, many of the Sunni scholars have declared that the son was a bastard. And that was why he was excluded!!
We read in Tafsir al-Sam'ani, Volume 2, page 433:
We read in Al-Tashil le Uloom al-Tanzil by al-Ghernati, Volume 2 page 106:
We read in Sharh Usool al-kafi by Mula Mazendrani, Volume 10 page 107:
Anas narrated that the prophet (s) said: "The most excellent of the women of all worlds are: Mary the daughter of Imran, Khadija the daughter of Khuwaylid, Fatimah the daughter of Muhammad, and Asiya the wife of Pharaoh"
‘Sahih on the conditions of two Shaykhs’
We also read:
Ibn Abbas narrates that Rasulullah (s) made four lines on the earth, then He
‘The chain is Sahih, the narrators are reliable (Thuqat), narrators of Sahih (books)’
"I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija though I did not see her, but the Prophet used to mention her very often, and whenever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadija. When I sometimes said to him, "(You treat Khadija in such a way) as if there is no woman on earth except Khadija," he would say, "Khadija was such-and-such, and from her I had children."
Dhahak Ibn Mudhaham – The Prophet (s) ‘We are the Ahl al-Bayt, We are linked to that family that is purified. We are linked to the tree of Prophethood. We are the resting place of Prophethood, where the Angles visit. We are the house of mercy and the pearls from where knowledge departs”.
Narrated al-Qasim bin Muhammad:
[1] http://www.livingislam.org/fiqhi/fiqha_e30.html
[2] We Shi’as believe that we are the mumins in the Ummah, while all the others are mere Muslims. This forces some Sunnis to ask if the mothers of the believers are only mothers to Shi’as! Well, this is a misuse of language. The word ‘Mumineen’ has been used in the Holy Quran at various places and at times it carries different meanings. For example, Allah [swt] has also used this word for the hypocrites too (61:2), for Muslims in general (5:6) and also for the true believers (31:8). It is therefore not strange if Allah [swt] used this word to refer to the Muslims in general so as to prevent them marrying the wives of the Holy Prophet .
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