Alhassanain(p) Network for Heritage and Islamic Thought

Is Obeying a Tyranical Ruler Incumbent upon Muslims?

One of the issues about which the Sunnis and the Imamate Shi‘ahs differ is obedience to a corrupt ruler or submission to a tyrannical government. Is it permissible to dismiss the caliph from office if he is corrupt or becomes corrupt? Is it permissible to rise up in arms against him or is it never permissible?

The Sunnis have reached consensus that the caliph cannot be dismissed and removed from office, even if he is corrupt and perverted. Therefore, they say it is not permissible to revolt against him. The only thing Muslims can do is to advise him to change his corrupt ways.

In contrast, the Imamate Shi‘ahs not only regard obeying a tyrannical and corrupt ruler not to be incumbent, but consider it to be forbidden[haram] by the Islamic law to submit to such a leader. In certain circumstances, it is obligatory[wajib] to rise up against a tyrannical ruler.

In this discussion, we intend to prove the truthfulness of the Shi‘ah standpoint.

Religious edicts [fatwas] issued by the Sunnis about obeying a corrupt and oppressive ruler

1. Imam Nuwi says,“The Sunnis have reached consensus that the sultan and caliph cannot be dismissed from office, even though he is corrupt…” 1

2. Qadi ‘Ayad says,“All the Sunnis from different fields of specialization such as Islamic jurisprudence, hadith, history and theology believe that the sultan cannot be dismissed from office, even if he is corrupt, perverted, oppressive and tramples the rule of law underfoot.” 2

3. Qadi Abu Bakr Baqilani writes,“All the Sunnis believe that an imam cannot be dismissed from office even if he is corrupt, oppressive, or seizes people’s property by force. He cannot be removed from power although he hits or slaps people in their faces and does not respect the honor of others, and even though he tramples the rule of law underfoot. It is not permitted to rise up against him.

The Muslims can only go so far as to advise and warn him about the negative consequences of his actions. It is of course not binding upon the people to obey him when he invites them to participate in his sinful actions, but they cannot dismiss him from office. There are a number of narrations which assert that it is incumbent to obey an imam and caliph, even though he might be an oppressor or even if he forcibly usurps and seizes people’s property. Because the Prophet (S) has said, ‘Listen to and obey your ruler, even if he is a slave with a flat nose or an Ethiopian. Also, pray behind every person, virtuous or perverted.’ He also said, ‘Follow and obey your rulers, even if they loot your property and break your backs’.” 3

However, some Sunni scholars have opposed this point of view, and instead believe that a corrupt ruler should not be obeyed. Some of those who have opposed obeying the corrupt ruler are Mawardi in his book“Al-Ahkam al-Sultaniyyah” 4 , ‘Abd al-Qahir Baghdadi in his book“Usul al-Din” 5 , Ibn Hazm Zahiri in his book“Al-Fisal fi al-Millal wa al-Ahwa’ wa al-Nihal” 6 , and Jurjani in his book“Sharh al-Mawaqif” .7

Edicts regarding illegality of rising up against a tyrant

Many Sunni scholars[‘ulama’] have agreed that rising up against a corrupt ‘imam’ or caliph who is an oppressor is not permissible.

Among those of old, ‘Abd Allah ibn ‘Umar and Ahmad ibn Hanbal are some of the most headstrong opposers of rising up against the Muslim caliph even if he is an oppressor and a perverted man. Abu Bakr Marwazi narrates that Ahmad ibn Hanbal used to advocate preventing bloodshed and strongly denied the legitimacy of uprising against the Muslim caliph.8

Dr. ‘Atiah al-Zahrani adds a footnote at the bottom of Abu Bakr Marwazi’s narration saying,“The chain of transmission of this narration is correct. This is the true belief of the Salafi sect.” 9

Imam Nuwi, while expounding on the agreement of the Sunni scholars on this issue, says, “According to the consensus of the scholars, rising up against the Muslim caliph is forbidden[haram] , even though he is corrupt and oppressive.”10

However, this claim is not correct and, as we will explain later, the Imamate Shi‘ahs oppose it and believe that not only is obeying a corrupt and oppressive ruler not permissible, but it is also obligatory[wajib] to rise up against him under certain circumstances.

Dr. Muhammad Faruq Nahban attributes the edict[fatwa] which forbids rising up against a corrupt and oppressive caliph to the majority of Sunni scholars and says, “Sunni scholars have two opinions regarding revolution and rising up against a tyrannical and perverted ruler:

The first opinion is that rising up against the ruler and dismissing him from power is permissible. This opinion is held by the Mu‘tazilites, the Khawarij, the Zaydis, and a number of sects. They even say that it is incumbent to rise up against an oppressive ruler. They have resorted to the following Qur’anic verses to prove their claim,

﴿ وَتَعَاوَنُوا عَلَى البِرِّ وَالتَّقْوَي ﴾

“… and help one another in goodness and piety…” 11

﴿ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللهِ ﴾

“… but if one of them acts wrongfully towards the other, fight that which acts wrongfully until it returns to Allah’s command…” 12

﴿ لاَ يَنَالُ عَهْدِي الظَّالِمِينَ ﴾

“… My covenant does not include the unjust.” 13

The second opinion is that drawing one’s sword and rising up against the caliph is not permissible, because it brings about sedition[fitnah] and bloodshed. This is the opinion held by most Sunnis and the Rijal al-Hadith14 as well as a number of the Prophet’s (S) companions like Ibn ‘Umar, Sa‘d ibn Abi Waqqas and Usamah ibn Zayd.”15

Reasons put forward by the Sunnis

A. Traditions [hadiths]

In order to prove the illegality of rising up against a corrupt ruler and the incumbency of obeying him, Sunni scholars have resorted to a number of traditions narrated through Sunni sources. Now, we will mention some of these hadiths:

1. In his book“Al-Sahih” , Muslim quotes from Hudhayfah that the Holy Prophet (S) said, “There will come after me imams who will not be guided to what I have been guided, and who will not act according to my sunnah (way of life). Soon it will come to pass that people will rise up against them. Some of the people revolting will possess hearts like those of the satans[shayatin] in their bodies.” Hudhayfah says,“I asked the Noble Prophet (S), ‘What should I do, O Prophet of Allah, if I experience such a period?’ The Noble Prophet (S) said, ‘You must listen to the rulers. Obey them even if they break your back and take your property by force. You should listen to the ruler and obey him’.” 16

2. Muslim also quotes from Ibn ‘Abbas that the Holy Prophet (S) said, “Anyone who witnesses something from his imam which is displeasing to him should exercise patience, because a person who separates himself from the community and then dies in that state has died the death of the Age of Ignorance[‘asr al-jahiliyyah] .”17

3. Muslim recounts another hadith from the Holy Prophet (S) saying, “Anyone who turns his back for just a span on his sultan and dies in that state has died the death of the Age of Ignorance[‘asr al-jahiliyyah] .”18

4. Muslim narrates yet another hadith from ‘Abd Allah ibn ‘Umar ibn Khattab. He says that when the event of Harrah occurred, ‘Abd Allah ibn ‘Umar ibn Khattab used to say, “I heard the Noble Prophet say, ‘Anyone who quits obeying his sultan will meet Allah without any plea or appeal for themselves. And anyone who dies in a state where he has not paid allegiance to the sultan has died the death of the Age of Ignorance[‘asr al-jahiliyyah] ’.”19

B. Political and social structures of Muslim affairs

In order to prove the illegality of rising up against a corrupt and perverted ruler, some Sunni scholars have resorted to reasoning that preserving the standing structures of Muslim affairs is the most important duty of all, and hence rising up against the ruler will cause sedition[fitnah] , chaos, anarchy and bloodshed among the Muslims.

Therefore, they say it is not permissible to rise against any ruler. Rather, it is forbidden[haram] .

Dr. Muhammad Faruq Nahban says, “… the majority of Sunnis believe that it is not permissible to rise up against a corrupt and oppressive ruler because this will lead to sedition[fitnah] and much bloodshed…”20

Incongruities in this argument

A. Response regarding traditions

The belief that it is obligatory[wajib] to obey and follow the caliph and sultan, even if he is corrupt and oppressive, and that rising up against him is forbidden[haram] , has a lot of faults and weaknesses according to Islamic thought.

We will now mention some of those faults:

1. Opposition with the explicit wording of the Holy Qur’an

It can be understood from Qur’anic verses that the Imamate and caliphate are not bestowed upon or granted to oppressive and corrupt people, and that if the ruler is a corrupt man, it is not at all permissible to obey him.

a.“And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust: said He.” 21

﴿ وَإِذِ ابْتَلَي إِبْرَاهِيمَ رَبُّهُ بِکَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُکَ لِنَّاسِ إِمَاماً قَالَ وَمِنْ ذُرِّيتِي قَالَ لا ينَالُ عَهْدِي الظَّالِمِينَ ﴾

b.“Say: Is there any of your associates who guides to the truth? Say: Allah guides to the truth. Is He then who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge?” 22

﴿ أَفَمَنْ يَهْدِي إِلَي الحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لاَ يَهِدِّي إِلاَّ أَنْ يُهْدَي فَمَا لَکُمْ کَيْفَ تَحْکُمُونَ ﴾

It can be deduced from this verse that a person who does not guide towards the truth of Allah is not worthy of being followed and obeyed.

c. Some Qur’anic verses have said that submission and inclination towards oppressors will make man taste the fire of Hell. One verse says,

﴿ وَلا تَرْکَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّکُمُ النَّارُ ﴾

“And do not incline to those who are unjust, lest the fire touch you…” 23

d. The Holy Qur’an has called a ruler who does not rule and judge according to what Allah has revealed to be an unbeliever[kafir] . It says,

﴿ وَمَنْ لَمْ يحْکُمْ بِمَا أَنْزَلَ اللهُ فَأُولَئِکَ هُمُ الْکَافِرُونَ ﴾

“… and whoever did not judge by what Allah revealed, those are they that are the kafirs.” 24

All Muslims agree that obeying and following an unbeliever is not permissible.

2. These hadiths are opposed to Qur’anic verses which prove that it is forbidden to follow and obey sinners

There are a lot of verses in the Holy Qur’an which have unconditionally and generally (in such a way that no limitations are mentioned) forbidden obeying anyone who is well-known for sin, regardless of whether he is a caliph, sultan and imam or otherwise.

a. Allah, the Exalted says,

﴿ فَلا تُطِعِ المُکَذِّبِينَ ﴾

“So do not yield to the rejecters.” 25

b.“And yield not to any mean swearer.” 26

﴿ وَلاَ تُطِعْ کُلَّ حَلّاَّفٍ مَهِينٍ ﴾

c.“And be not compliant to the unbelievers and the hypocrites.” 27

﴿ وَلاَ تُطِعِ الکَافِرِينَ وَالمُنَافِقِينَ ﴾

d.“And do not obey the bidding of the extravagant.” 28

﴿ وَلاَ تُطِيعُوا أَمْرَ المُسرِفِينَ * الَّذِينَ يفْسِدُونَ فِي الأَرْضِ وَلاَ يُصْلِحُونَ ﴾

e.“Therefore wait patiently for the command of your Lord, and obey not from among them a sinner or an ungrateful one.” 29

﴿ فَاصْبِر لِحُکْمِ رَبِّکَ وَلاَ تُطِعْ مِنْهُمْ آثمِاً أَوْ کَفُوراً ﴾

f.“And do not follow him whose heart we have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded.” 30

﴿ وَلا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَنْ ذِکْرِنَا وَاتَّبَعَ هَوَاهُ وَکَانَ أَمْرُهُ فُرُطاًَ ﴾

g.“On the day when their faces shall be turned back into the fire, they shall say: O would that we had obeyed Allah and obeyed the Apostle! And they shall say: O our Lord! Surely we obeyed our leaders and our great men, so they led us astray from the path; O our Lord! Give them a double punishment and curse them with a great curse.” 31

﴿ يومَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ يقُولُونَ يا لَيْتَنَا أَطَعْنَا اللهِ وَأَطَعْنَا الرَّسُولا * وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَکُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلا * رَبَّنَا آتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ وَالْعَنْهُمْ لَعْناً کَبِيراً ﴾

h.“And do not incline to those who are unjust, lest the fire touch you, and you have no guardians besides Allah, then you shall not be helped.” 32

﴿ وَلاَ تَرْکَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّکُمُ النَّارُ ﴾

3. These hadiths are opposed to the Qur’anic verses which prove that enjoining the good and forbidding the evil is incumbent upon Muslims

In the Holy Qur’an, Allah, the Exalted, has ordered people in general or specific ways that they should enjoin the good and forbid the evil. This generality covers all people from all walks of life, the rulers and the ruled alike. Enjoining the good and forbidding the evil[amr bi’l-ma‘ruf wa nahy ‘an al-munkar] takes various forms, among them:

Allah, the Exalted, says,

﴿ وَلتَکُنْ مِنْکُمْ أُمَّةٌ يَدْعُونَ إِلَى الخَيْرِ وَيَأْمُرُونَ بِالْمَعرُوفِ وَيَنْهَونَ عَنِ المُنْکَرِ وَأُولئِکَ هُمُ المُفْلِحُونَ ﴾

“And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful.” 33

And, He also says,

﴿ کُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنّاسِ تَأْمُرُونَ بِالمَعْرُوفِ وَتَنْهَوْنَ عَنِ المُنْکَرِ وَتُؤْمِنُونَ بِاللهِ ﴾

“You are the best of nations raised up for the benefit of mankind; you enjoin what is right and forbid the wrong and believe in Allah...” 34

And He also says,

﴿ لُعِنَ الَّذينَ کَفَرُوا مِنْ بَني إِسْرائيلَ عَلي لِسانِ داوُدَ وَعيسَى ابْنِ مَرْيَمَ ذلِکَ بِما عَصَوا وَکانُوا يَعْتَدُونَ * کانُوا لا يَتَناهَونَ عَنْ مُنْکَرٍ فَعَلُوهُ لَبِئْسَ ما کانُوا يَفْعَلُونَ ﴾

“Those who disbelieved from among the children of Israel were cursed by the tongue of David and Jesus, son of Mary; this was because they disobeyed and used to exceed the limit. They used not to forbid each other the hateful things they did; certainly evil was that which they did.” 35

4. These hadiths are opposed to other hadiths narrated by the Sunnis themselves

This belief is opposed to another set of hadiths which have been recounted in Sunni sources. This other set of hadiths forbids following a corrupt and perverted ruler.

It also must be taken into account that:

Firstly, every hadith must be compared with the Holy Qur’an; if it is opposed with the verses of the Holy Qur’an, it cannot be considered authentic because all Muslims believe the Holy Qur’an to be completely authentic and unchanged.

In addition, from the previous section we can see that the hadiths which say that it is incumbent to obey a corrupt ruler are opposed to the verses of the Holy Qur’an; therefore, they are not acceptable.

Secondly, there is obvious contradiction and disagreement between hadiths which prohibit following a corrupt ruler and those which say that it is incumbent to follow the Muslim ruler whether he is corrupt or not. In accordance with the law of incongruity, the final judge is Allah’s Book, the Holy Qur’an.

When faced with such a dilemma as having discrepancies in the wordings of hadiths, we act upon those hadiths which are in accordance with the Holy Qur’an and reject those hadiths which disagree with the Book of Allah. In this case, it means we must follow the hadiths which have forbidden obeying and following a corrupt ruler.

Thirdly, if there are no contradictions between hadiths and hence there is no seeming need to refer to the Holy Qur’an, we still must suspend all the hadiths and only refer to the general verses of the Holy Qur’an if they prohibit obeying a corrupt leader.

We will now mention a few hadiths which have been recounted in Sunni sources of hadith prohibiting obedience to a corrupt leader.

a. Allah’s Prophet (S) said,“The spinning wheel of Islam is soon to roll. Wherever the Holy Qur’an is, you must revolve around it. A day shall come when sultans and the Holy Qur’an will be separated from each other. With all certainty, soon it will come to pass that kings will rule over you.

They will judge for themselves in one way and for others in another way. If you obey them, they will mislead you. If you do not follow them they will kill you.” The people asked,“O Prophet of Allah! What should we do if we experience that period?” The Noble Prophet (S) said,“You should be like Jesus’ followers, whose bodies were cut to pieces or they were hung to death, but they never followed the corrupt rulers. Death in the way of obedience to Allah is better than life in sin.” 36

b. ‘Abd Allah ibn ‘Umar says,“Allah’s Prophet (S) said, ‘It is incumbent upon every Muslim man to follow his caliph in things he likes and things he dislikes, except when he is ordered to sin. In this case, obeying the caliph is not permissible’.” 37

c. ‘Abd Allah ibn Mas‘ud says,“Allah’s Prophet (S) said, ‘Soon it will come to pass after me that custodians who will extinguish the sunnah and act according to their own innovations will take charge of your affairs.

They will delay the prayers from being said at their right times.’ I asked, ‘O Prophet of Allah! What should I do if I experience that period?’ He said, ‘Are you asking me what you ought to do, O son of Umm ‘Abd!? A person who commits sins against Allah is not supposed to be followed or obeyed’.” 38

5. These hadiths are opposed to hadiths of the Ahl al-Bayt (as)

a. In interpreting the Qur’anic verse,

﴿ لاَ ينَالُ عَهْدِي الظَّالِمِينَ ﴾

“My covenant does not include the unjust: said He.” 39

Suyuti quotes ‘Ali ibn Abi Talib (as) saying,“Obedience is only in good and virtuous acts.”

b. Tabari and other historians narrate that while Imam al-Husayn (as) was on his way towards Kufah, he stopped at Baydah’s house. There, he addressed the people in this way, “O People! Allah’s Prophet (S) said, ‘Any person who sees an oppressive sultan making illegal that which is lawful[halal] , breaking Allah’s covenant, opposing the sunnah of Allah’s Prophet (S), conducting himself in a sinful and tyrannical way among Allah’s servants (the people) and does not speak out against such a sultan in order to bring about change; it becomes binding upon Allah to throw this apathetic person where he belongs, in Hell’.”40

c. Tabari and other historians narrate that in his reply to the letter which the people had written to him, al-Husayn ibn ‘Ali (as) wrote,“I swear upon my own soul! No one is an imam, unless he acts according to the Book of Allah, and is equitable and just. He does what is right, and restrains his passions for the sake of Allah.” 41

d. Tabari and other historians have also narrated that al-Husayn ibn ‘Ali (as) addressed Walid in this way,“O Amir! We are the Ahl al-Bayt of the Holy Prophet, the abode of the prophetic mission, the place of frequentation of the angels, and the place of divine revelation. It is through us that Allah begins and ends things. Yazid is a drinker of wine and a killer of innocent people. He publicly commits sins and immorality; a person such as I cannot pay allegiance to him.” 42

Who is Imam al-Husayn (as)?

Imam al-Husayn (as) is a person who, according to the explicit wording of the Qur’anic Verse of Purification[ayah al-tathir] , is infallible[ma‘sum] . Allah’s Prophet (S) said this about him,

الحسن والحسين سيدا شباب اهل الجنة

“Al-Hasan and al-Husayn are the two leaders of the youths of Paradise.” 43

The Holy Prophet (S) also said,

حسين منّي وأنا من حسين

“Al-Husayn is from me and I am from al-Husayn.” 44

Elsewhere, he said,

خير رجالکم علي بن أبي طالب، وخير شبابکم الحسن والحسين، وخير نساءکم فاطمة بنت محمد

“The best man among you is ‘Ali ibn Abi Talib. The best youths among you are al-Hasan and al-Husayn. The best woman among you is Fatimah, the daughter of Muhammad.” 45

Ibn ‘Abbas says, “The Holy Prophet (S) said, ‘On the night that I went on the ascension[mi‘raj] , I saw it written in heaven,

لا إله إلاّ الله، محمّد رسول الله، علي حبّ (حبيب) الله، الحسن والحسين صفوة الله، فاطمة أمَة الله (خيرة الله)، على باغضهم لعنة الله

“There is no god but Allah, Muhammad is his Prophet, ‘Ali is Allah’s beloved, al-Hasan and al-Husayn are Allah’s chosen ones and Fatimah is Allah’s servant. Allah’s curse and wrath be upon anyone who harbors hatred in their heart for them’.” 46

The reality behind hadiths that permit obeying a corrupt ruler

The presence of so many hadiths (traditions) in Shi‘ah and Sunni books which forbid obeying a corrupt and perverted ruler points to the fact that the other set of hadiths, which contradict these hadiths and the Holy Qur’an and permit following a corrupt leader and forbid rising up against him, are all fabrications.

These hadiths were forged by the dynasties of Bani Umayyah and Bani ‘Abbas for the sake of justifying their perverted and oppressive ways of conduct. They fabricated these hadiths in order to preserve the people’s loyalty to themselves and encourage the masses to follow the rulers’ orders no matter what the circumstances. They intended to prevent any kind of uprising against their dynasties by the people, so they were left with no option but to invent false hadiths.

It is regrettable that some scholars chose to record these forged hadiths in their books without considering their contents and comparing these sayings with the verses of the Holy Qur’an and other hadiths.

Unfortunately, as a result, some jurisprudents have issued religious edicts[fatwas] based on these fabricated hadiths that have caused great harm to the Muslim ummah. It must be borne in mind that if an enemy desires to forge a hadith, it is possible to fabricate chains of transmission which are ‘correct’.

B. Response to the false claim that it is binding upon all Muslims to preserve the system

That which can be inferred from the reasons put forward by those who oppose rising up against a corrupt and perverted caliph is that preserving political and social structures of the Muslims is binding and incumbent[wajib] . However, it has to be borne in mind that preserving any kind of power structure is not wajib.

The only political system that must be preserved is an Islamic government whose leader is just and acts according to Allah’s orders as noted in Qur’anic verses. This kind of government and its ruler must be preserved. There is no reason to oppose such a government. However, if the political system rules ‘in the name of Islam’ but its leaders are corrupt and perverted, then preserving such a power structure is not wajib at all.

On the contrary, an uprising must take place in order to establish an Islamic political system and exterminate a corrupt and oppressive political system. That is exactly what Imam al-Husayn (as) did: he rose up against the corrupt and oppressive political system of Yazid, the son of Mu‘awiyah, and kept true Islam alive.

References

1. Nuwi, Sharh Sahih Muslim, vol. 12, p. 229.

2. Ibid.

3. Baqilani, Al-Tamhid.

4. Al-Ahkam al-Sultaniyah, p. 17.

5. Usul al-Din, p. 190, 278.

6. Al-Fisal fi al-Millal wa al-Ahwa’ wa al-Nihal, vol. 4, p. 175.

7. Sharh al-Mawaqif, vol. 8, p. 353.

8. Al-Sunnah, vol. 1, p. 131

9. Ibid., hashiyah.

10. Nuwi, Sharh Sahih Muslim, vol. 12, p. 229.

11. Surat al-Ma’idah 5:2.

12. Surat al-Hujurat 49:9.

13. Surat al-Baqarah 2:124.

14. Those who interpreted the hadiths literally, and did not believe in esoteric meanings of the hadiths. [trans.]

15. Nizam al-Hukm fi al-Islam, pp. 527-529.

16. Muslim, Al-Sahih, Kitab al-Amarah, Bab al-Amr bi-Luzum al-Jama‘ah, section [bab] 13, hadith 52.

17. Ibid., hadith 55; Sahih Bukhari, Kitab al-Fitan, hadith 6530.

18. Ibid., hadith 56.

19. Ibid., hadith 58.

20. Nizam al-Hukm fi al-Islam, p. 527.

21. Surat al-Baqarah 2:124.

22. Surat Yunus 10:35.

23. Surat Hud 11:113.

24. Surat al-Ma’idah 5:44.

25. Surat al-Qalam 68:8.

26. Surat al-Qalam 68:10.

27. Surat al-Ahzab 33:48.

28. Surat al-Shu‘ara’ 26:151,152.

29. Surat Insan (or Jathiyah) 76:24.

30. Surat al-Kahf 18:28.

31. Surat al-Ahzab 33:66-68.

32. Surat Hud 11:113.

33. Surat Al ‘Imran 3:104.

34. Surat Al ‘Imran 3:110.

35. Surat al-Ma’idah 5:78-79.

36. Durr al-Manthur, vol. 3, p. 125; Similar hadith in: Kanz al-‘Ummal, hadith 1081.

37. Sahih Bukhari, Kitab al-Ahkam, Bab al-Sam‘ wa al-Ta‘ah, vol. 3.

38. Ibn Majah, Sunan, vol. 2, p. 956; Ahmad ibn Hanbal, Al-Musnad, vol. 1, p. 400.

39. Surat al-Baqarah 2:124.

40. Tarikh Tabari, vol. 7, p. 300; Ibn Athir, Al-Kamil fi al-Tarikh, vol. 3, p. 280; Ansab al-Ashraf, vol. 3, p. 171.

41. Tarikh Tabari, vol. 7, p. 235; Ibn Athir, Al-Kamil fi al-Tarikh, vol. 3, p. 267.

42. Tarikh Tabari, vol. 7, pp. 216-218; Ibn Athir, Al-Kamil fi al-Tarikh, vol. 3, p. 263.

43. Ibn ‘Asakir, Mukhtasar Tarikh Damishq, section [bab] Imam al-Husayn (as), p. 41.

44. Ibid., p. 80.

45. Ibid., p. 122.

46. Ibid., p. 130.

Who Are Ahlul-Bayt? Part 3

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

The Incident Of Mubahala

Here I would like to bring another evidence from Sahih Muslim and Sahih al-Tirmidhi that why the wives of the Prophet are not included in Ahlul-Bayt, which is also, by the way, another reason for the superiority of ‘Ali (as) for the position of leadership after the Prophet (S).

The following incident is related to the event of "Mubahala”(which means imprecation, or invoking the curse of Allah upon the liar), which took place in the 9th-10th year of Hijrah. In that year a delegation consisting of 14 Christian priests came from Najran to meet the Prophet (S).

When they met the Prophet they asked him what is his opinion about Jesus (as). The Messenger of Allah (S) said: "You may take rest today and you will receive the reply afterwards.”The next day, 3 verses of Qur’an (3:59-61) about Jesus were revealed. When Christians did not accept the words of Allah, The Prophet recited the last revealed verse:

But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons, and our women and your women, and our selves and your selves; then let us be earnest in prayer and invoke the curse of Allah upon the liars. (Qur’an 3:61).

فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَاوَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ..

In this way, the Prophet (S) challenged the Christians. The next day the Christian priests came out on one side of the field. Also on the other side, the Prophet came out of his house carrying al-Husayn in his arm with al-Hasan walking along with him while he was holding his hand. Behind him was Fatimah al-Zahra (sa), and behind her was ‘Ali, peace be upon them all.

When the Christians saw the five pure souls, and how determined the Prophet is in his idea that he put the closest people to him at risk, the Christians were terrified and abstained from the proposed malediction (Mubahala) and submitted to a treaty with the Prophet (S).

al-Suyuti who was a great Sunni scholar, wrote:

In the above verse (3:61), according to what Jabir Ibn Abdillah al-Ansari (the great companion of the Prophet) said, the word "sons”refers to al-Hasan and al-Husayn, the word "women”refers to Fatimah, and the word "our selves”refer to the Prophet and ‘Ali. Thus ‘Ali is referred as "the self”of the Prophet (Nafs of the Prophet).

Reference: al-Durr al-Manthoor by al-Hafidh Jalaluddin al-Suyuti, v2, p38

It follows that just as it is unlawful to seek to be superior to the Prophet, similarly it is unlawful to supersede ‘Ali (who is the "self”of the Prophet according to the words of Allah). Any one who presumed to supersede ‘Ali, was, in essence, presumed to supersede the Prophet! This is another Qur’anic proof for the right of Imam ‘Ali as the immediate successor of the Prophet (S).

Muslim and al-Tirmidhi both confirm the above incident, and recorded the following tradition in their authentic collections of traditions:

Narrated Sa’d Ibn Abi Waqqas:

...And when the verse 3:61 was revealed, the Prophet called ‘Ali, Fatimah, al-Hasan, and al-Husayn. Then the Prophet said: "O Lord! These are my family members (Ahli)."

Sunni References:

• Sahih Muslim, Chapter of virtues of companions, section of virtues of ‘Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1871, the end of tradition #32.

• Sahih al-Tirmidhi, v5, p654

• al-Mustadrak, by al-Hakim, v3, p150, who said this tradition is authentic based on the criteria set by two Shaikhs, al-Bukhari and Muslim.

• Dhakha’ir al-Uqba, by Muhibbuddin al-Tabari, p25

Here is the Arabic text of the above tradition given by both

Sahih Muslim and Sahih al-Tirmidhi:

و لمَّا نزلَت هذه الآية: فقل تعالوا ندع أبنائنا و أبنائكم... دعا رسول الله علياً و فاطمة و حسناً و حسيناً فقالَ اللهمَّ هؤلاءِ أهلي .

The point, here, is that the Messenger of Allah (S) did not bring any of his wives to the field of "Mubahala", and according to above tradition, he used the word "Ahl”(family) ONLY for the above-mentioned individuals (i.e., Imam ‘Ali, Fatimah, al-Hasan, and al-Husayn).

Note that in the verse 3:61 of Qur’an Allah uses plural form "women”by saying "Let us bring our women", but the Prophet only brought his daughter Fatimah (sa). If there were more than one woman in Ahlul-Bayt, the Prophet was required by this verse to bring them, but since there was not any other woman among his Ahlul-Bayt, he brought Fatimah (sa) only.

Again, in that incident, the Prophet explicitly mentioned who Ahlul-Bayt are, and named them one by one, and Muslim, al-Tirmidhi, al-Hakim, and many other Sunni scholars recorded that and all confirmed its authenticity. There was no mention of his wives in any of these reports.

Some Sunni scholars have narrated that on the day of consultation for appointing the ruler after the death of Umar, Imam ‘Ali (as) argued with the members of Shura reminding them his rights to the Caliphate, and one of his reasons was the incident of Mubahala:

On the day of consultation, ‘Ali argued with the committee members saying: "I adjure you in the name of Allah, is there anyone amongst you closer in relationship to the Messenger of Allah than me? Is there any other man whom the Prophet made him ‘his (own) soul’ (Nafs), and that he made his children ‘his (own) children’, and his women ‘his (own) women’?”They replied: "No, by God!"

Sunni reference:

• al-Darqunti, as per:

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239

It is also narrated that:

The Prophet (S) said: "Verily, Allah, to whom belong Might and Majesty, has placed the progeny of each prophet into his backbone (Sulb), and He, Exalted, has placed my progeny into the backbone of ‘Ali Ibn Abi Talib."

Sunni References:

• al-Tabarani

• Abul-Khair al-Haakimi, on the authority of al-Abbas

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239

• al-Kunooz al-Mataalib

It is also narrated that:

The Messenger of Allah (S) said: "Me and ‘Ali are from one tree, and the rest of people are from different trees."

أنا و عليٍ من شجرةٍ واحدةٍ و سائرِ الناس من شجرٍ شتَّى .

Sunni References:

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 9, section 2, p190

• Tarikh al-Khulafaa, by Jalaluddin al-Suyuti, p171

• al-Awsat, by al-Tabarani, from Jabir Ibn Abdillah al-Ansari

In another Sunni commentary of Qur’an, it is narrated on the authority of Abdullah Ibn Umar that:

The Messenger of Allah (S) said: "Had there been any soul on the whole earth better than ‘Ali, Fatimah, al-Hasan and al-Husayn, Allah would have commanded me to take them along with me to Mubahala. But as they were superior in dignity and respect to all human be beings, Allah confined His choice on them only for participation in Mubahala."

Sunni reference: Tafsir al-Baidhawi, under the commentary of Verse 3:61

Concluding, the event of Mubahala between the Prophet (S) the Christians was significant in many aspects, among them are:

1. It proved to be a lesson for all the Christians of Arabia who no longer dared any confrontation with the Holy Prophet (S).

2. The invitation of "Mubahala”(literally meaning cursing each other) was directed by Allah and it was in compliance with His Command that the Holy Prophet and his Ahlul-Bayt along with him to the field of Mubahala. This serves to show how affairs pertaining to prophethood and Islam are determined by the Will of Allah; allowing no margin of interference from the common people (Ummah). (The matter of Imam ‘Ali’s (as) succession after the Prophet should be viewed similarly)

3. The indispensability of Imam ‘Ali, Lady Fatimah, Imam al-Hasan and Imam al-Husayn in the following of the precepts of the Holy Prophet could no longer be disputed.

4. Notwithstanding their childhood, al-Hasan and al-Husayn did nevertheless serve as two active partners of the Holy Prophet on the field of Mubahala. This yields the conclusion that age is no criteria for the greatness of those infallible souls.

5. That the Holy Prophet’s act of having preferred a few obviously elevates their status above all others.

6. Traditions from the Prophet with regards to this event clearly indicates who the Ahlul-Bayt are.

7. Imam ‘Ali (as) has been mentioned as the ‘Self’ of the Prophet (S) according to the revelation of Allah, and is, in fact, superior to all others with regard to the matter of succession.

Is It Just Blood Relationship?

It is narrated that:

The Messenger of Allah said: "Any relation will end on the day of Judgment except my relation. And the root (identification) of everyone is his father, except the progeny of Fatimah, since I am their father and their root (identification)."

Sunni References:

• Ibn al-Jawzi, al-Bayhaqi, and al-Darqunti, al-Dhahabi on the authorities of Umar Ibn al-Khattab, Ibn Abbas, Ibn Zubair, and Ibn Umar.

• al-Sawa’iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p239

• Similar tradition has been narrated by Abu Ya’la, al-Tabarani on the authority of Fatimah (sa) and Ibn Umar

The above precious tradition proves that, blood relationship is of little value in Islam and it will soon melt away when the day of Judgment appears. But what makes the relationship of the Prophet and his Ahlul-Bayt different than others is the qualifications and spiritual purity that they have besides their pure gene (which is also necessary).

It is worth mentioning that Lady Fatimah (sa) is the only surviving child of the Messenger of Allah (S) who left progeny for him. All other children of the Prophet died in their early ages, without being able to leave an issue behind themselves. The infidels of Hijaz (Arabia) used to dishonor the Prophet by saying that he does not have a son to preserve his generation. For that reason, Allah revealed the Chapter of "al-Kawthar":

"Lo! We have given you Abundance (i.e., a long-standing pure progeny). So pray unto your Lord, and sacrifice. Lo! It is your insulter (and not you) who is without progeny.”(Qur’an, Chapter 108).

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ ﴿١﴾ فَصَلِّ لِرَبِّكَ وَانْحَرْ ﴿٢﴾ إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ ﴿٣﴾

In the above Chapter, Allah refers to Fatimah al-Zahra (sa) as Abundance who brings for the Prophet a sanctified progeny. Again, by progeny we do not mean all those whose ancestor are the Prophet (S). We rather mean those among his descendants who have been thoroughly purified by Allah, and the history and the Hadith can not count more that 14 of them (including the Prophet). Here is the commentary of the above Chapter by Yusuf ‘Ali (the translator of Qur’an):

Abu Jahl and his Pagan confederates vented their personal spite and venom against the holy Prophet by taunting him with the loss of his two infant sons by Khadija, but where were these venomous detractors a few years afterwards, when the divine Light shone more brilliantly than ever?

Fatimah received severe injuries and was martyred at the age of eighteen, just six months after the demise of the Prophet, leaving two sons: al-Hasan, and al-Husayn. After martyrdom of Imam ‘Ali (as), Imam al-Hasan came to power.

But Muawiyah, the disloyal governor of Syria, continued his aggression by preparing another attack (after the war of Siffin), and meanwhile he bought the key elements of the army of Imam al-Hasan by money and bribe, and by corrupting his army, was finally able to complete a peaceful military coup, and to take over the power. Imam al-Hasan was poisoned to death shortly after.

The second (and the last) grandson of the Prophet was Imam al-Husayn (as), who was slaughtered along with his family (except one of his sons), relatives, and companions, in the desert of Karbala, by the army of Yazid, the corrupt and drunk son of Muawiyah. That catastrophe took place only 50 years after the demise of the Prophet!!!

The above was a very short horrible story of what happened to Ahlul-Bayt, whom Qur’an and the Prophet (S) ordered us to love them and obey them beside the book of Allah.

Who Are Ahlul-Bayt? Part 4

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

Matrimonial Relationship

In the previous parts, we quoted extensive authentic traditions from Sahih Muslim and else, proving that during the lifetime of the Prophet, his Ahlul-Bayt constituted only Imam ‘Ali, Fatimah al-Zahra (sa), al-Hasan, and al-Husayn, and also the purification sentence in Qur’an (the last sentence of Verse 33:33) was revealed on their virtue and NOT for the wives of the Prophet (S). These facts were proven based on the testimony of the Messenger of Allah as well as the testimony of his wives and his companions.

Here I would like to quote another interesting tradition from Sahih Muslim, in which another famous companion of the Prophet (S) swears in the name of Allah that wives of the Prophet are NOT included in his Ahlul-Bayt. The tradition explains the reasoning of this companion and his justification. Here is the tradition recorded in Sahih Muslim:

Narrated Yazid Ibn Hayyan:

We went to Zaid Ibn Arqam and said to him: You have found goodness (for you had the honor) to live in the company of the Prophet (S) and offered prayer behind him, and the rest of the Hadith is the same (as 3 traditions before) but the Prophet said: "Behold, for I am leaving amongst you two weighty things, one of them is the Book of Allah...", and in this (Hadith) these words are also found: We said: "Who are his Ahlul-Bayt (that the Prophet was referring to)? Are they his wives?”

Thereupon Zaid said: "No, by Allah! A woman lives with a man (as his wife) for a while; he then divorces her and she goes back to her parents and her people. The Ahlul-Bayt of the Prophet are his lineage and his descendants (those who come from his blood) for whom the acceptance of charity (Sadaqah) is prohibited."

Reference:

• Sahih Muslim, Chapter of virtues of companions, section of the virtues of ‘Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1874, Tradition #37

For the English version of Sahih Muslim, please see Chapter CMXCVI,

Tradition #5923

Here is the Arabic text of the above tradition narrated by Sahih Muslim:

قلنا: "مَنْ أهل بيته؟ نساؤه؟”قال: "لا، وأيم الله، إن المرأة تكون مع الرجل العصر من الدهر، ثم يطلقـهــا فترجع إلى أبيها وقومها، أهل بيته: أصله وعصبته الذين حرموا الصدقة من بعده "

As we see, even some of the companions of the Prophet swear in the name of Allah that Ahlul-Bayt do NOT include the wives of the Prophet (S). However Sahih Muslim has another tradition from Zaid Ibn Arqam in the very same chapter which is:

Zaid Ibn Arqam said: I have grown old and have forgotten some of the things which I remembered in connection with Allah’s Messenger (may peace be upon him). So accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day, Allah’s Messenger (may peace be upon him) stood up to deliver sermon at a watering place known as Khum (Ghadir Khum) which is situated between Mecca and Medina.

He praised Allah, Extolled Him and delivered the sermon and exhorted (us) and said: "Now to our purpose, O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I shall answer that call (would bid good-bye to you). But I am leaving among you two weighty things: the one being the Book of Allah... The second are the members of my household (Ahlul-Bayt). By Allah I remind you (of your duties) to the Members of my House (saying three times)."

He (Husayn Ibn Sabra) said to Zaid: Who are the members of his household? Aren’t his wives the members of his family? Thereupon Zaid said: His wives are among Ahlul-Bayt but here Ahlul-Bayt are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: ‘Ali and the offspring of ‘Ali; Aqil and the offspring of Aqil, and the offspring of Ja’far and the offspring of Abbas.

Reference:

• Sahih Muslim, Chapter of the virtues of companions, section of the virtues of ‘Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1873, Tradition #36.

For the English version of Sahih Muslim, see Chapter CMXCVI, p1286, Tradition #5920

Please note that the second Paragraph of the above tradition is NOT the saying of the Prophet (S). It is the alleged opinion of Zaid Ibn Arqam. In contradiction to the previous tradition, here Zaid asserts that: "The wives of the Prophet are among his Ahlul-Bayt BUT HERE (what the Prophet meant by) Ahlul-Bayt (were some other people who) are ‘Ali and his offspring,... and the offspring of Abbas."

My question is that: Should we obey the saying of the Prophet who specified who Ahlul-Bayt are, or we should accept the opinion of a companion which, in this case at least, is in contradiction with the opinion of the Prophet?

Besides, the history tells us that there were many tyrant rulers among the Abbasid (the descendants of Abbas). So how can we obey them and love them? Allah in Qur’an said:

"...and obey not from among them a sinner or an ungrateful one.”(Qur’an 76:24).

Were Abbasid tyrants among Ahlul-Bayt who the Messenger of Allah put them beside Qur’an as one of the two precious thing that he left for his community to be obeyed after him?!

This shows Ahlul-Bayt are special individuals and do not cover all the relatives of the Prophet (S). The word Ahlul-Bayt, linguistically, does not cover all relatives at all. It means family who come from his blood as pointed in the first tradition of Zaid. Thus, even the Prophet’s wives are not going to be included in Ahlul-Bayt.

Those of Sunni brothers who believe all the traditions in Sahih Muslim are authentic, can find a contradiction here between the two traditions which are in the same chapter and only tree traditions away from each other.

In one tradition, Zaid said that the Prophet’s wives are among Ahlul-Bayt, and in three traditions away from it, the very same person (Zaid) is swearing in the name of Allah that the Prophet’s wives are NOT among his Ahlul-Bayt? What should we conclude?

• Should we disregard the clarification of the Prophet and stick to the opinion of a companion?

• If yes, then should we accept the saying of a companion who tells two contradicting opinion while he himself said in the second tradition that he has grown old and he does not remember too much?

• Should we accept such contradicting narrations as Sahih (authentic)?

• If yes, then should we accept the one in which he swears in the name of Allah, or the one in which he does not swear for?

When the Prophet clearly excludes his wives from Ahlul-Bayt, and when his wives such as Aisha, Umm Salama and Safiyya also testify to this fact (please see part I), and when Zaid Ibn Arqam swears by Allah that the wives of the Prophet are NOT among Ahlul-Bayt, then there will remain no choice but to accept the fact that the wives of the Messenger of Allah were NOT included in the Ahlul-Bayt.

It might be possible to accepts both narrations, if we carefully look at what Zaid said: "The wives are among his Ahlul-Bayt but here (what the Prophet meant by) Ahlul-Bayt (were some other people who) are ‘Ali and his offspring, ..."

Zaid is saying that we may say (in general sense) the wives included in Ahlul-Bayt, BUT HERE the Prophet meant a special meaning for Ahlul-Bayt which does not cover the wives of the Prophet. It is with this meaning that the Prophet put Ahlul-Bayt beside the Qur’an. In this case, the contradiction between the two traditions can reconciled.

Now, let us focus on the last part of saying of Zaid in the above tradition where he said:

"A woman lives with a man (as his wife) for a while; he then divorces her and she goes back to her parents and her people. The Ahlul-Bayt of the Prophet are his lineage and his descendants (those who come from his blood) for whom the acceptance of charity (Sadaqah) is prohibited."

This is a correct reasoning. The matrimonial relation between and a man and a woman can never be considered permanent; it is only circumstantial and can be given up at any moment since the wife could be divorced. In fact two wives among the wives of the Prophet, namely Aisha (the daughter of Abu Bakr) and Hafsa (the daughter of Umar) were threatened to divorce by Qur’an, because of a secret news that they released to their parents. It is well-known that the following verses of Qur’an were revealed about Aisha and Hafsa:

When the Prophet disclosed a matter in confidence to one of his wives (i.e., Hafsa) and she then divulged it (to Aisha) and Allah made it known to him, he made known (to her) part thereof and passed over part. Then when he (i.e., the Prophet) told her thereof, she said: "Who told you this?”He said "He who knows and is well-aware (of all things) told me.”(Qur’an 66:3)

If you two (i.e., Aisha and Hafsa) turn unto Allah repentant, (you have cause to do so) for your hearts indeed desired (against the order of the Prophet); and if you two aid one another against him (Muhammad) then lo! Truly Allah is his Protector and Gabriel and the righteous one among those who believe and furthermore the angels will back (him) up. (Qur’an 66:4)

If he divorces you, Allah may give him instead wives better than you who will be submissive (to Allah), believing, pious, penitent, inclined to fasting, widows and maids.”(Qur’an 66:5)

Explanation Sahih Al-Bukhari On Verse 66:5

In the Volume 6 of the Arabic-English version of Sahih al-Bukhari, in a chapter titled: "It may be, if he divorces you, that his Lord (Allah) will give him, instead of you, wives better than you (66:5),”we read:

Sahih Bukhari Hadith: 6.438

Narrated Umar:

The wives of the Prophet out of their jealousy, backed each other against the Prophet, so I said to them, "It may be, if he divorced you all, that Allah will give him, instead of you wives better than you.”So this Verse (66.5) was revealed.

Sahih Bukhari Hadith: 6.436

Narrated Ibn Abbas:

I intended to ask Umar so I said, "Who were those two ladies who tried to back each other against the Prophet?”I hardly finished my speech when he said, They were Aisha and Hafsa."

If the Allah threatened the two wives of the Prophet by divorce, because they backed each other against the Prophet, then how can we render them as pure and sinless? Moreover, the following tradition states that the Prophet (S) deserted Aisha and Hafsa for one full month as punishment for revealing the secret news:

Sahih Bukhari Hadith: 7.119

Narrated Ibn Abbas:

I had been eager to ask Umar bin al-Khattab about the two ladies from among the wives of the Prophet regarding whom Allah said ‘If you two (wives of the Prophet namely Aisha and Hafsa) turn in repentance to Allah, your hearts are indeed so inclined (to oppose what the Prophet likes). (66.4) till Umar performed the Hajj and I too, performed the Hajj along with him... Then I said to him, "O chief of the Believers! Who were the two ladies from among the wives of the Prophet regarding whom Allah said:

‘If you two (wives of the Prophet) turn in repentance to Allah your hearts are indeed so inclined (to oppose what the Prophet likes)?”(66.4)

He said, "I am astonished at your question, O Ibn Abbas. They were Aisha and Hafsa.”

Then Umar went on narrating the Hadith and said, "... I shouted at my wife and she retorted against me and I disliked that she should answer me back. She said to me, ‘Why are you so surprised at my answering you back? By Allah, the wives of the Prophet answer him back and some of them may leave (do not speak to) him throughout the day till the night.’

The (talk) scared me and I said to her, ‘Whoever has done so will be ruined!’ Then I proceeded after dressing myself, and entered upon Hafsa and said to her, ‘Does anyone of you keep the Prophet angry till night?’ She said, ‘Yes.’ I said, ‘You are a ruined losing person! Don’t you fear that Allah may get angry for the anger of Allah’s Apostle and thus you will be ruined?

So do not ask more from the Prophet and do not answer him back and do not give up talking to him. Ask me whatever you need and do not be tempted to imitate your neighbor (i.e., Aisha) in her manners for she is more charming than you and more beloved to the Prophet."

Umar added, "At that time a talk was circulating among us that (the tribe of) Ghassan were preparing their horses to invade us. My Ansari companion, on the day of his turn, went (to the town) and returned to us at night and knocked at my door violently and asked if I was there. I became horrified and came out to him.

He said, ‘Today a great thing has happened.’ I asked, ‘What is it? Have (the people of) Ghassan come?’ He said, ‘No, but (What has happened) is greater and more horrifying than that: Allah’s Apostle; has divorced his wives. Umar added, "The Prophet kept away from his wives and I said "Hafsa is a ruined loser.’ I had already thought that most probably this (divorce) would happen in the near future. So I dressed myself and offered the morning prayer with the Prophet and then the Prophet entered an upper room and stayed there in seclusion. I entered upon Hafsa and saw her weeping. I asked, ‘What makes you weep? Did I not warn you about that? Did the Prophet divorce you all?’ She said, ‘I do not know. There he is retired alone in the upper room.’ ...

I said (to Allah’s Apostle) chatting, ‘Will you heed what I say, O Allah’s Apostle? We, the people of Quraish used to have power over our women, but when we arrived at Medina we found that the men (here) were overpowered by their women.’

The Prophet smiled and then I said to him, ‘Will you heed what I say, O Allah’s Apostle? I entered upon Hafsa and said to her, "Do not be tempted to imitate your companion (Aisha), for she is more charming than you and more beloved to the Prophet.’ ...Then the Prophet kept away from his wives for twenty-nine days because of the story which Hafsa had disclosed to Aisha. The Prophet had said, ‘I will not enter upon them for one month,’ because of his anger towards them Some of his wives were the cause of him taking that decision, therefore he deserted them for one month. See Qur’an: (66.4)

Sahih Bukhari Hadith: 6.435

Narrated Ibn Abbas:

For the whole year I had the desire to ask Umar bin al-Khattab regarding the explanation of a Verse (in Surat al-Tahrim) Umar went aside to answer the call of nature by the Arak trees. I waited till he finished and then I proceeded with him and asked him. "O chief of the Believers! Who were the two wives of the Prophet who aided one another against him?”He said, "They were Hafsa and Aisha.”...

Then Umar added, "Once while I was thinking over a certain matter, my wife said, "I recommend that you do so-and-so.”I said to her, "What have you got to do with the is matter? Why do you poke your nose in a matter which I want to see fulfilled?”

She said, How strange you are, O son of al-Khattab! You don’t want to be argued with whereas your daughter, Hafsa surely, argues with Allah’s Apostle so much that he remains angry for a full day!”Umar then reported how he at once put on his outer garment and went to Hafsa and said to her, "O my daughter! Do you argue with Allah’s Apostle so that he remains angry the whole day?”Hafsa said, "By Allah, we argue with him.”

Umar said, "Know that I warn you of Allah’s punishment and the anger of Allah’s Apostle . O my daughter! Don’t be betrayed by the one who is proud of her beauty because of the love of Allah’s Apostle for her (i.e. Aisha).”... Umar added, (One day) my Ansari friend unexpectedly knocked at my door, and said, "Open Open!”I said, "Has the king of Ghassan come?”He said, "No, but something worse; Allah’s Apostle has isolated himself from his wives.”I said, "Let the nose of Aisha and Hafsa be stuck to dust (i.e., humiliated)!"

In the above tradition, Hafsa swears by Allah that she argues with the Messenger of Allah and keeps him angry for the whole day! Is this a sign of purity and righteousness? According to Qur’an (the last sentence of Verse 33:33), perfect purity and sinlessness is the characteristic of Ahlul-Bayt.

The above verses of Qur’an as well as the above traditions in Sahih al-Bukhari proves that some of the wives of the Prophet were not righteous and pure, otherwise Allah would not have threatened them in Qur’an by divorce.

This is the main reason why I preferred the reference from Sahih Muslim on the authority of Zaid Ibn Arqam in which he “swears by Allah “that the Prophet’s wives are NOT among Ahlul-Bayt since they can be subject to divorce and being substituted with women better than them (Qur’an 66:5).

Another astonishing tradition in Sahih al-Bukhari is as follows:

Sahih al-Bukhari Hadith: 4.336

Narrated Abdullah:

The Prophet stood up and delivered a sermon, and pointed to the house of Aisha, and said: "Fitna (trouble/sedition) is right here,”saying three times, "and from where the side of the Satan’s head comes out."

قام النبي خطيباً فأشار نحو مسكن عائشة فقال: ها هنا الفتنه، ثلاثاً، من يطلع قرن الشيطان .

All these traditions give us more alarms not to include the wives of the Prophet into the Ahlul-Bayt who are spotless and sinless based on the testimony of the Messenger of Allah:

Ibn Abbas Narrated that:

The Messenger of Allah recited "Verily Allah intends to keep off from you every kind of uncleanness O’ People of the House (Ahlul-Bayt), and purify you a perfect purification". (Qur’an, the last sentence of Verse 33:33) and then the Messenger of Allah said: "Thus Me and my Ahlul-Bayt are clear from the sins."

فأنا و أهل بيتي مطهرون من الذنوب

Sunni References:

• Sahih al-Tirmidhi, as quoted in:

• al-Durr al-Manthoor, by Jalaluddin al-Suyuti, v5, pp 605-606,198 under the commentary of Verse 33:33 of Qur’an

• Dala’il al-Nabawiyyah, by al-Bayhaqi

• Others such as al-Tabarani, Ibn Mardawayh, Abu Nu’aym, etc.

Please note the word "thus”in the highlighted part of the above tradition. It means the Prophet himself is CONCLUDING that the verse MEANS Ahlul-Bayt are sinless.

In his exegesis, Ibn Jarir Tabari quotes Qatadah who interpreted the sacred verse of Tat’hir that people of the Holy Prophet’s family are those whom Almighty Allah has purified from every sin and showered special blessings on them. He also stated in explanation of the verse:

"It is this and nothing else that Allah willed to ward off every badness and indecency from the people of the family of Muhammad and to keep them clear from every contamination and sin!"

Sunni reference: Tafsir al-Tabari, v22, p5 under commentary of verse 33:33

Thus the Purification Verse (Ayah al-Tat’hir) and the Tradition of Mantle (Hadith al-Kisaa) confer a special distinction and honor upon the Holy Family that is: being free from every blemish and uncleanness, being infallible, and being kept purified by Allah and absolved of any sin.

They are therefore entitled to absolute obedience from the Muslim Ummah not only as a logical inference, but as a fulfillment of the very intention and utmost desire of the Prophet of Islam in pin pointing them and making them distinguished from the rest of the Muslim Ummah.

As we discussed earlier, in the special meaning that the Prophet elucidated in the previously mentioned traditions, Ahlul-Bayt even does NOT cover all those who come from his blood. Only those among them who are pure and sinless (Qur’an 33:33) are the Ahlul-Bayt. These are a very selected individuals among his progeny.