2. The hadith of the house

2. حديث الدار

Another of the hadiths that the Twelver Sbia quote as evidence that 'ALi (&) was named as the successor of the Prophet (g) is the hadith of the house. The Shia think that the Messenger of Allah (@) appointed 'Ali (&) as the Imam from the outset of his mission, from

'Ali ibn Abi Tilib the time he began calling the disbelievers of Makkah to Islam and asking them to abandon idols and worship Allah (s) alone. According to this hadith, 'Ali (&) said: "When the verse dAnd wam your tribe [O Muhammad] of near kindred8 (Quran 26: 214) was revealed to the Messenger of Allah a), he called me and said: '0 'Ali, Allah has commanded me to warn your tribe of near kindred. I felt anxious about that, and I thought that if I started telling them about this matter, I would see from them something that I would not like, so I kept quiet until Jibreel (e) came to me and said: "0 Muhammad, unless you do what you are instructed to do, your Lord will punish you." So make a $a^' [a measurement roughly equivalent to three kilograms, or four times the volume of a muddl of food for us and put a leg of mutton on it, and fill a vessel with milk for us, then call Banu 'Abdul-Mumlib for me so that I may speak to them and convey what I have been instructed to convey.' So I ('Ali) did what he told me, then I called them for him. At that time, they were forty men, more or less, among whom were his maternal uncles Abu T%b, Hamzah, al-'Abbss and Abu Lahab. When they had gathered with him, he called me to bring the food that I had made for them, and I brought it. When I put it down, the Messenger of Allah (g) picked up a piece of meat and tore it apart with his teeth, then he spread it throughout the platter and said: 'Take in the name of Allah.' The people ate until they were full, and I could not see anything but the imprint of their hands. By Allah in whose hand is my soul, all of them ate their fill, even though one man could have eaten everything that was on the plate. Then he said: 'Give the people to drink.' So I brought that vessel and they drank until they had all drunk their fill by Allah, even though one man could have drunk it all. "When the Messenger of Allah (g) wanted to speak to them, Abu Lahab spoke up first (and did not give him a chance to speak), saying: 'Your companion has bewitched you.' So the people 'Ali's anitude towards the Kharijires and Shia departed, and the Messenger of Allah did not speak to them. He said: 'Tomorrow, 0 'Ali (we will do the same thing). This man spoke first; you heard what he said, and the people departed before I could speak to them. Prepare for us the same food as before, then gather them to me.' So I did that, and I gathered them together. Then he called for the food, and I brought it to them, and he did the same as he had done the day before. They ate until they were full, then he said: 'Give them to drink.' So I brought that vessel, and they drank until they had all drunk their fill. "Then the Messenger of Allah (s) spoke and said: '0 Banu 'Abdul-MuMih, I do not know of any young man among the Arabs who brought his people anything better than what I have brought to you. I have hrought you the best of this world and the hereafter. Nlah has commanded me to call you to Him. Which of you will support me in this matter and be my brother and my appointed heir and my successor among you?' ('ALi said:) All of them refrained, but I - and I was the youngest of them, with the bleariest eyes, biggest belly and thinnest legs577 - said: '0 Messenger of Allah, I will he your supporter in this matter.' He took hold of my neck and said: 'This is my brother, my appointed heir and my successor among you; listen to him and obey.' The people started laughing and saying to Abu Taih: He has commanded you to listen to your son and obey him." According to another version: "No one responded to him. but 'Ali (&) stood up and said: 'I will, 0 Messenger of Allah.' He said: 'Sit down.' Then he repeated it to the people a second time, and they kept quiet, but 'Ali stood up and said: 'I will, 0 Messenger of Allah.' He said: 'Sit down.' Then he repeated it to the people a third time, and they kept quiet hut 'Ali (&) stood up and said: 'I will, 0 Messenger of Allah.' He said: 'Sit down, you are my This hadith is false in terms of both its chain of narration and its text. As for its chain of nmtion, it includes 'Abdul-Ghaff2r ibn

'Ali ibn Abi Talib al-Qisim and Abdullah ibn 'Abdul-Quddoos. As for 'Abdul-Ghaffir ibn al-Qhim, he is unreliable and his hadiths are rejected; he cannot be quoted as evidence. 'Ali ibn al-Madeeni said concerning him: "He fabricated hadith." Y&ya ibn Ma'een said: "He is nothing."579 'Abbh ibn Y&ya narrated: "He is nothing." Bukhari said: "He is not strong according to them" - meaning the scholars who examined the soundness of narrators. Ibn Hibbh said concerning him: "He alters reports, and it is not permissible to quote him as evidence." He was rejected by Mmad ibn Hanbal and Y&ya ibn Ma'een. hNasPi said: "His hadith is to be rejected."580 Abdullah ibn 'AbdulQuddoos is no better than his predecessor; his hadith is to be rejected as well, according to the majority of hadith scholars. An-NasPi said: "He is not trustworthy." Ad-Diraquai said: "He is weak."581 With regard to the text of the hadith, it is clearly false for a number of reasons, namely: 2.a. This report is contrary to another report, which the scholars of hadith are agreed is sound and proven. It was narrated by Bukhari and Muslim in their collections of sound hadiths from Ibn 'AbbL (&) that he said: "When the verse 4And warn your tribe [0 Muhammad] of near kindred) (Quran 26: 214) was revealed, the Prophet (a) ascended the hill of SafZ and started calling out: '0 Banu FA, 0 Banu 'Adiy,' calling the clans of Quraysh until they gathered. Those who could not come themselves sent their messengers to see what was there. Abu Lahab and other people from Quraysh came, and the Prophet (@) said: 'If I told you that there was an army in this valley marching to attack you, would you believe me?' They said: 'Yes; we have never known you to be anything but truthful.' He said: 'I am a Warner to you of impending severe punishment.' Abu Lahab said: 'May your hands perish for the rest of the day! Is it for this that you called us together?' Then it was revealed: 'Ali's attitude towards the Kharijites and Shia BPerish the two hands of Abu Lahab [an uncle of the Prophet] and perish he! His wealth and his children will not benefit him!B (Quran Ill: 1-2)"582 2.b. Tbe Twelver Shia always claim that there is a clear text stating that 'Ali (4) should be the caliph, and that he is the rightfully appointed heir and the only one who desewed this position. They claim that the texts support one another to confirm that. However, this hadith proves their view to be flawed because in it, the Prophet (g) called these people to support him and said that whoever agreed to support him would become his brother, appointed heir and successor after he was gone. He did not single out 'Ali (&) for that; in fact, he overlooked him three times, and only when he did not find any other supporter did he say to him what he said. This indicates that the Prophet (g) did not think that 'Ali (&) desenred the position at first, but that he accepted him in the ;ole because he had no other choice after his people refused. Is this in accordance with what they claim, that 'Ali (&) was divinely appointed to this position?583

biography history companions sahabah caliphate-history

Keywords

ali ibn abi talib biography fourth caliph companion biography

Books/The Biography of Ali ibn Abi Talib/Ch. 146

Chapters

Introduction 1. Introduction 2. 3. How 'Ali lived with the Qur'an,3. 5. The most important exploits of 'Ali ibn Abi Titlib between 4. 6. The most important exploits of 'Ali between the Battle 5. CHAPTER 11 6. 2. Some of the virtues and most important characteristics 7. 2. Judicial institution 8. 4. Regarding the opinions of the Companions and 9. 2. Appointment of governors at the time of 'Ali ............... 589 10. 1. Names, Lineage, Attributes and Family 11. 2. His coming to Islam and his most 12. 3. The religion of Allah (&) will never be supported except by one 13. 2. Ali's response to the command of the Prophet (B) was an 14. 3. The fact that the polytheists had deposited items for safekeeping 15. 5. This great hadith clearly points to the courage of 'Ali (&). He 16. 3. How Amir al-Mu'mineen 17. 1. Allah (B) said:18. 2. He was one of those concerning whom AUah revealed the words:19. 3. The Qur'an confumed his view that jihad is superior to 20. 5. The most important exploits of 21. 6. The most important exploits of 22. 7. If a chid is breastfed along with his patemal uncle, he 23. 1. Difference of opinion among the Companions is proven to have 24. 2. As for what the Rgfidis claim, that the difference of opinion 25. 3. Concerning the meaning of the words of Ibu 'Abbss, 'The real 26. 4. As for their claims that the Prophet (B)27. 5. As for the RZfidis' slander against 'Umar (&) and their claim that 28. 6. Let us examine their claim that 'Umar (&) objected to the 29. 1. They claimed that this hadith was fabricated by Abu B a h a$-30. 2. They claimed that this hadith was contrary to the words of Allah,31. 3. They claim that the prohibition on inheritance and quoting of 32. 5. Fstimah's goodwill towards Abu Bakr (A).33. 2. A 34. 1. The oath of allegiance to 'Ali (&)35. 1. The oath of allegiance to 'Ali (&)36. 1. The verse in which Allah says: $Allah has promised those 37. 2. The words of the Prophet (g):38. 3. The words of the Prophet (g)39. 5. It was narrated that Abu Sa'eed al-Kkudri said: "The Messenger 40. 1. Muhammad ibn Sa'd narrated that there was consensus on 41. 3. Abu al-Hasan al-Ash'ari said: "We a f h e d the validity of 42. 7. Abdullah alduwayni said: "With regard to 'Umar, 'Uthmin and 43. 8. Abu Abdullah ihn Bat@ said: 'The oath of allegiance to 'Ali 44. 9. Al-Ghazili said: "They all agreed on the superiority of Abu 45. 10. Abu Bakr ibn al-'Arabi said: "When AUah decreed what He 46. 11. Ibn Taymiyah said: "The Companions of the Messenger of Allah 47. 12. Ibn Hajar said: "The swearing of allegiance to 'Ali (&) as 48. 1. The claim that a number of the Companions abstained from 49. 3. Consensus regarding the caliphate of Abu Bakr (&) was 50. 5. Mu'iwiyah (&) did not fight 'Ali (A) for the position of 51. 2. Some of the virtues and most 52. 3. Mentioning opposite meanings, which makes the meaning 53. 5. The ideas in this sermon are strongly influenced by the Holy 54. 3. Following the way of the Qur'an. This message was based on the 55. 6. Using a gentle approach so as to attract listeners and not put 56. 1. Financial institutions 57. 2. Judicial institutions 58. 1. The Companions were agreed on this method, and the steps they 59. 3. Consensus, which must be based on a text of the Qur'an or 60. 1. The judiciary at that time was a continuation of the way it was at 61. 3. The Rightly Guided Caliphs and some of the regional governors 62. 7. A precise administrative system for the judiciary was developed 63. 8. The qualifications of the judges were general in most cases and 64. 11. Judicial procedures at this time were simple and straightforward.65. 9. Abdullah ibu 'Abbk, who was 'Ali's governor in Basra. Abu al-66. 10. Sa'eed ibn N i m h d-Hamadiini, whom 'Ali (&) appointed 67. 12. Muhammad ibn Yazeed ibn Khnlaydah ash-Shaybhi. 'Ali 68. 3. The Islamic jurisprudence of 69. 1. The urine of a baby girl needs to be washed,70. 2. The sleep of one who is sitting up,71. 4. Reciting Qur'an without the mushaf in whatever 72. 5. Intercourse with a menstruating woman 73. 2. The one who does not pray is a disbeliever 74. 3. Repeating a prayer w i t h its time 75. 4. Making up missed prayers 76. 6. Eid prayer in the mosque for the old and weak 77. 7. A man washing his wife (after she has died)78. 8. The shroud is to be paid for from 79. 9. The shroud of a man and a woman,80. 10. Washing and shrouding of the martyr 81. 1. There is no zaksh due on wealth until one 82. 2. The minimum threshold for gold and silver 83. 3. Minimum threshold for camels and 84. 5. There is no zak& on vegetables, huits and honey 85. 7. Giving zaksh to one's parents or children 86. 1. The beginning of the Ramadan fast may be confinned 87. 2. Fasting of one who is in a state of 88. 4. The status of i'tikrif 138 89. 2. Pilgrim in &rSm killing a threatening animal 90. 6. Delegating Hajj 91. 7. Uncertainty as to the number of stones thrown 92. 1. Catching up with the 93. 2. Meat slaughtered by Arab Christians 94. 3. Meat slaughtered for glory 95. 5. Food of the polytheists and Magians other than meat 96. 6. Leaving white hair 97. 7. Playing with dice and playing chess 98. 11. Marriage of a eunuch 99. 12. One who gets married to two sisters 100. 13. Prohibition on anal intercourse with one's wife 101. 5. Selling booty to the disbelievers 102. 7. The covenant with dhimmi~,'~~103. 4. Regarding the opinions 104. 1. The first opinion is that it is binding. This is the view of 105. 5. The fifth opinion is that only the views of the four Rightly 106. 1. Ash-Sh3aifa'i 107. 3. The opinion of Imam M%ik with regard to the actions of the 108. 5. Ash-Sh2ebi said, in his commentary on the words of the Prophet 109. 1. Regions of the state 110. 2. The words attributed to Qays ihn Sa'd, "We have sworn 111. 3. The alleged letter from Mu'2wiyah to Qays ibn Sa'd and his 112. 5. What was mentioned about Mu'iwiyah fabricating a letter in the 113. 6. The narration of these many letters among Qays, Mud2wiyah and 114. 5. It explained 'Ali's hesitation to dismiss Qays until the people put 115. 1. What he mentioned about the people of Syria swearing 116. 3. The accusation that Muhammad ibn Abi Bakr killed 'Uthm2n 117. 2. Appointment of governors 118. 1. Events that preceded the Battle of the Camel ... ... .... ..... .. 25 119. 2. The Battle of Siffeen (37 AH) ...... . ... ... ... .... .. .... .... ..... ... 142 120. 3. Arbitratio 121. 1. The Khanjites .... ...... .... . ... .... ... ... .. ... .. .. . .. . . . ... .... ... .... . .. . ..251 122. 4. The last days of the life of Amir d-Mn'mineen 123. 1. Events that preceded the 124. 2. The Battle of Siffeen (37 AH)125. 3. Arbitration 126. 3. We have agreed to accept the ruling of the Qur'an and adhere to 127. 17. The Ummah is bound by the deal that is reached with regard to 128. 5. If one or both parties refuse to accept the verdict of the two 129. 1. The Kharijites 130. 3. We will not fight you unless you fight us.49 131. 2. If slaves. women or children fight on the side of the 132. 6. A truce should not be made with Muslim opponents specifying a 133. 9. Muslim transgressors should not he fought in ways that will 134. 10. It is not permissible to seize booty from their wealth or to take 135. 15. The ruling on one who is in the right inheriting from one who is 136. 16. If the transgressors cannot be fought off except by killing them,137. 2. Amir al-Mu'mineen 'Ali 138. 3. Beliefs of the Imami Rsfidi Shia 139. 4. They believe in this compt belief that has nothing to do 140. 12. Al-Hasan ibn 'Ali al-'Askari (d. 260 AH)141. 1. The verse of the imamate (Qur'an 5: 55)142. 2. The verse of m u b a a l a h (Qur'an 3: 61)143. 1. The speech at Ghadeer Khunun 144. 2. The hadith about 'Ali (&) being appointed in charge 145. 1. The hadith of the bird 146. 2. The hadith of the house 147. 3. The hadith, "I am the city of knowledge, and 148. 4. The last days of the life of

Chapter 146 of 1487 min read

2. The hadith of the house

2. حديث الدار

Another of the hadiths that the Twelver Sbia quote as evidence that 'ALi (&) was named as the successor of the Prophet (g) is the hadith of the house. The Shia think that the Messenger of Allah (@) appointed 'Ali (&) as the Imam from the outset of his mission, from

'Ali ibn Abi Tilib the time he began calling the disbelievers of Makkah to Islam and asking them to abandon idols and worship Allah (s) alone. According to this hadith, 'Ali (&) said: "When the verse dAnd wam your tribe [O Muhammad] of near kindred8 (Quran 26: 214) was revealed to the Messenger of Allah a), he called me and said: '0 'Ali, Allah has commanded me to warn your tribe of near kindred. I felt anxious about that, and I thought that if I started telling them about this matter, I would see from them something that I would not like, so I kept quiet until Jibreel (e) came to me and said: "0 Muhammad, unless you do what you are instructed to do, your Lord will punish you." So make a $a^' [a measurement roughly equivalent to three kilograms, or four times the volume of a muddl of food for us and put a leg of mutton on it, and fill a vessel with milk for us, then call Banu 'Abdul-Mumlib for me so that I may speak to them and convey what I have been instructed to convey.' So I ('Ali) did what he told me, then I called them for him. At that time, they were forty men, more or less, among whom were his maternal uncles Abu T%b, Hamzah, al-'Abbss and Abu Lahab. When they had gathered with him, he called me to bring the food that I had made for them, and I brought it. When I put it down, the Messenger of Allah (g) picked up a piece of meat and tore it apart with his teeth, then he spread it throughout the platter and said: 'Take in the name of Allah.' The people ate until they were full, and I could not see anything but the imprint of their hands. By Allah in whose hand is my soul, all of them ate their fill, even though one man could have eaten everything that was on the plate. Then he said: 'Give the people to drink.' So I brought that vessel and they drank until they had all drunk their fill by Allah, even though one man could have drunk it all. "When the Messenger of Allah (g) wanted to speak to them, Abu Lahab spoke up first (and did not give him a chance to speak), saying: 'Your companion has bewitched you.' So the people 'Ali's anitude towards the Kharijires and Shia departed, and the Messenger of Allah did not speak to them. He said: 'Tomorrow, 0 'Ali (we will do the same thing). This man spoke first; you heard what he said, and the people departed before I could speak to them. Prepare for us the same food as before, then gather them to me.' So I did that, and I gathered them together. Then he called for the food, and I brought it to them, and he did the same as he had done the day before. They ate until they were full, then he said: 'Give them to drink.' So I brought that vessel, and they drank until they had all drunk their fill. "Then the Messenger of Allah (s) spoke and said: '0 Banu 'Abdul-MuMih, I do not know of any young man among the Arabs who brought his people anything better than what I have brought to you. I have hrought you the best of this world and the hereafter. Nlah has commanded me to call you to Him. Which of you will support me in this matter and be my brother and my appointed heir and my successor among you?' ('ALi said:) All of them refrained, but I - and I was the youngest of them, with the bleariest eyes, biggest belly and thinnest legs577 - said: '0 Messenger of Allah, I will he your supporter in this matter.' He took hold of my neck and said: 'This is my brother, my appointed heir and my successor among you; listen to him and obey.' The people started laughing and saying to Abu Taih: He has commanded you to listen to your son and obey him." According to another version: "No one responded to him. but 'Ali (&) stood up and said: 'I will, 0 Messenger of Allah.' He said: 'Sit down.' Then he repeated it to the people a second time, and they kept quiet, but 'Ali stood up and said: 'I will, 0 Messenger of Allah.' He said: 'Sit down.' Then he repeated it to the people a third time, and they kept quiet hut 'Ali (&) stood up and said: 'I will, 0 Messenger of Allah.' He said: 'Sit down, you are my This hadith is false in terms of both its chain of narration and its text. As for its chain of nmtion, it includes 'Abdul-Ghaff2r ibn

'Ali ibn Abi Talib al-Qisim and Abdullah ibn 'Abdul-Quddoos. As for 'Abdul-Ghaffir ibn al-Qhim, he is unreliable and his hadiths are rejected; he cannot be quoted as evidence. 'Ali ibn al-Madeeni said concerning him: "He fabricated hadith." Y&ya ibn Ma'een said: "He is nothing."579 'Abbh ibn Y&ya narrated: "He is nothing." Bukhari said: "He is not strong according to them" - meaning the scholars who examined the soundness of narrators. Ibn Hibbh said concerning him: "He alters reports, and it is not permissible to quote him as evidence." He was rejected by Mmad ibn Hanbal and Y&ya ibn Ma'een. hNasPi said: "His hadith is to be rejected."580 Abdullah ibn 'AbdulQuddoos is no better than his predecessor; his hadith is to be rejected as well, according to the majority of hadith scholars. An-NasPi said: "He is not trustworthy." Ad-Diraquai said: "He is weak."581 With regard to the text of the hadith, it is clearly false for a number of reasons, namely: 2.a. This report is contrary to another report, which the scholars of hadith are agreed is sound and proven. It was narrated by Bukhari and Muslim in their collections of sound hadiths from Ibn 'AbbL (&) that he said: "When the verse 4And warn your tribe [0 Muhammad] of near kindred) (Quran 26: 214) was revealed, the Prophet (a) ascended the hill of SafZ and started calling out: '0 Banu FA, 0 Banu 'Adiy,' calling the clans of Quraysh until they gathered. Those who could not come themselves sent their messengers to see what was there. Abu Lahab and other people from Quraysh came, and the Prophet (@) said: 'If I told you that there was an army in this valley marching to attack you, would you believe me?' They said: 'Yes; we have never known you to be anything but truthful.' He said: 'I am a Warner to you of impending severe punishment.' Abu Lahab said: 'May your hands perish for the rest of the day! Is it for this that you called us together?' Then it was revealed: 'Ali's attitude towards the Kharijites and Shia BPerish the two hands of Abu Lahab [an uncle of the Prophet] and perish he! His wealth and his children will not benefit him!B (Quran Ill: 1-2)"582 2.b. Tbe Twelver Shia always claim that there is a clear text stating that 'Ali (4) should be the caliph, and that he is the rightfully appointed heir and the only one who desewed this position. They claim that the texts support one another to confirm that. However, this hadith proves their view to be flawed because in it, the Prophet (g) called these people to support him and said that whoever agreed to support him would become his brother, appointed heir and successor after he was gone. He did not single out 'Ali (&) for that; in fact, he overlooked him three times, and only when he did not find any other supporter did he say to him what he said. This indicates that the Prophet (g) did not think that 'Ali (&) desenred the position at first, but that he accepted him in the ;ole because he had no other choice after his people refused. Is this in accordance with what they claim, that 'Ali (&) was divinely appointed to this position?583

biography history companions sahabah caliphate-history

Keywords

ali ibn abi talib biography fourth caliph companion biography