Salamun Alaykum Jami'anh wa Rahmatollah.
Dear brothers, excuse me for replying late. I was so busy.
I answer all the issues here in this post:
A)The saying of angels to Sara (ra)I didn't say that they didn't talk with Sara. I meant that they talk with Sara, but they addressed Abraham (as), himself and other people of his house by the term "Ahl Al-Bayt". Here is the saying of your eminent scholar for proving this issue:
1.Ibn Teymiyya:
And like what the angels said: "The mercy of Allah and His blessings are on you, O people of the house."
and Abraham (as) is among them [i.e., the Ahl Al-Bayt] [وكما قالت الملائكة : ( رحمة الله وبركاته عليكم أهل البيت ) وإبراهيم فيهم]. See Minhaj As-Sunnah, V7, P241.
2.Ash-Shokani:
[In the verse 11:73 They said: Do you wonder at Allah's bidding? The mercy of Allah and His blessings are on you, O people of the house,]
For generalizing, addressing to a person [i.e., Do you wonder at Allah's bidding?!] has been changed to the group [i.e., The mercy of Allah and His blessings are on you, O people of the house], [وصرف الخطاب من صيغة الواحدة إلى الجمع لقصد التعميم]. See Tafseer Fath Al-Qadir, V2, P580.
3.Sayf al-Din al-Amidi:
(They said: Do you wonder at Allah's bidding? The mercy of Allah and His blessings are on you, O people of the house)
This refers to her [i.e., Sara] and to those who were in the house of Abraham, from men and women [قالوا أتعجبين من أمر الله رحمة الله وبركاته عليكم أهل البيت ) فكان ذلك عائدا إليها وإلى من حواه بيت إبراهيم من ذكر وأنثى ...)].
So, it is clear that Ahl Al-Bayt in the verse 11:73 refers to Abraham (as) himself plus all the members of his family, e.g. Sara, and it does not refer to Sara only.
B)The saying of Imam Ali (as): So when his wife is wed to him and she entered on him, he should pray two Raka’at then wipe his hand on her forelock, then he should say: “O Allah bless my Ahel for me and bless me for themWhat you have ignored is this that the term "Ahl" in the saying does not refers to the wife only. It refers to the wife and the children whom will be created through the marriage. Imam Ali said that after marriage, the man should touch the forelock of his wife and then ask Allah to bless him by his wife and the children whom will be created through the marriage, and to bless them by him. This is all the matter.
C)Narrated Anas: ... The Prophet left and went towards the dwelling place of Aisha and said, “Peace and Allah’s Mercy be on you(KUM), Ya Ahlel Bayt (O the people of the house)!”Can you prove that there was only Aisha in her house? You can not. Indeed, there were probably others like the slaves in the house of Aisha, so Prophet said the Salam to them All. When Prophet (s) said the Salam to all the people of the house, Aisha answered to his greeting, so others had not to reply to the greeting of Prophet [An-Nawawi said about the replying to the greeting of a person to a group in Al-Majmoo' (4/ 593): وإن كان على جميع فهو فرض كفاية، فإذا أجاب واحد منهم أجزأ عنهم، وسقط الحرج عن جميعهم i.e., When one of the people of the group replies to the greeting, it will be enough and others have not to reply]. So, this Hadith can not prove anything.
D)Why did the Prophet prayed for Imam Ali, Lady Fatima, Imam Hasan and Husain?
You say: "if Allah willed the purity of those 5 people [Prophet, Ali, Fatima, Hasan and Husain pbut] by His Takwini Will, so they became pure, so why did Prophet pray for their purity after the revelation of the verse of At-Tathir? What does the Dua make sense in this case? Indeed, the Prophet prayed because 1.This will of Allah is a Tashri'i will [i.e., His orders to the wives], 2. to enter them to the group of his Ahlul Bayt, i.e., the wives about whom the verse of At-Tathir was revealed.
But, you have misunderstand the purpose of the Dua of Prophet (s). Indeed, Allah willed to purify the Ahlul Bayt by His Takwini Will. So that, Prophet for
1.identifying that who are the Ahlul Bayt and 2.asking the maintenance of the Will of Allah for his Ahlul Bayt, prayed for them. for example, Allah said that Prophet is in the straight path [Sura Ya Sin: you are indeed one of the apostles, (3)
on a straight path. (4)], while Prophet used to recite in his Salats reciting the verse of Al-Hamd: [O Allah!] Guide us to the straight path. Based on the saying of Allah, Prophet was in the straight path, but Prophet used to say in his Salats: 'O Allah, Gide us to the straight path' because of the maintenance of blessing of Allah for kepping him in that path. .
So, the Dua of Prophet does not mean what you say, rather it means that the wives are not among the Ahlul Bayt of the verse of At-Tathir. As Prophet said: O Allah! These are my Ahlul Bayt ..., and not: O Allah! These are also among my Ahlul Bayt ... .
E)Is there any Sahih Hadith in which it is said that Prophet recited the verse of At-Tathir to the house of Lady Fatima for 6 months?Yes. There is. First, I mention the Hadith and grading it as Sahih by Haakim, then for proving that it is certainly Sahih, I investigate its route of the narrators:
حَدَّثَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحَفِيدُ ، ثنا الْحُسَيْنُ بْنُ الْفَضْلِ الْبَجَلِيُّ ، ثنا عَفَّانُ بْنُ مُسْلِمٍ ، ثنا حَمَّادُ بْنُ سَلَمَةَ ، أَخْبَرَنِي حُمَيْدٌ ، وَعَلِيُّ بْنُ زَيْدٍ ، عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ كَانَ يَمُرُّ بِبَابِ فَاطِمَةَ رَضِيَ اللَّهُ عَنْهَا سِتَّةَ أَشْهُرٍ إِذَا خَرَجَ لِصَلاةِ الْفَجْرِ ، يَقُولُ : " الصَّلاةُ يَا أَهْلَ الْبَيْتِ ، إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا سورة الأحزاب آية 33 " .
(Al-Mustadrak of Haakim, V3, P172)
Haakim said: هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ مُسْلِمٍ ، وَلَمْ يُخَرِّجَاهُ, This Hadith is Sahih based on the Shart of Muslim.
1.أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْحَفِيدُ [Abu Bakr, Muhammad bin Abdillah Al-Hafid]
Both Az-Zahabi and Haakim has rated his Hadiths as Sahih. See Al-Mustadrak of Hakim with Ta'liqat of Az-Zahabi in Talkhis, 1.V4, P235 and 2.V3, P134.
2.الْحُسَيْنُ بْنُ الْفَضْلِ الْبَجَلِيُّ [Al-Husain bin Al-Fadhl Al-Bajalii]
Ibn Hajar Al-'Asqalani said about him that he is among the eminent knowledgeable scholars [فإنه من كبار أهل العلم والفضل]. See Lisan Al-Mizan, V2, P308. Az-Zahabi said about him that he was Al-'Allama, Mufassir, Al-Muhaddith and the scholar of his time [الْعَلَّامَةُ ، الْمُفَسِّرُ ، الْإِمَامُ ، اللُّغَوِيُّ ، الْمُحَدِّثُ أَبُو عَلِيٍّ الْبَجَلِيُّ الْكُوفِيُّ ، ثُمَّ النَّيْسَابُورِيُّ ، عَالِمُ عَصْرِهِ]. Haakim said about him that he was the Imam of his time in the Ma'ani of Quran [إمام عصره في معاني القرآن]. See Seyr 'A'lam An-Nobala, V13, P414.
3.عَفَّانُ بْنُ مُسْلِمٍ ['Affan bin Muslim]
He is among the narrators in both Sahih Al-Bukhari and Muslim. Abu Hatam and other Imams of Al-Jarh and Al-T'dil said that he was a reliable Imam. See Seyr 'Alam An-Nobala, V10, P242-3.
4.حَمَّادُ بْنُ سَلَمَةَ [Hammad bin Salama]
He is among the narrators in both Sahih Al-Bukhari and Muslim. Abu Hatam and other Imams of Al-Jarh and Al-T'dil said that he was reliable [e.g., Muslim narrated through him from Thabit and Homaid in Al-Usool, as he was aware of them (مُسْلِمٌ رَوَى لَهُ فِي الأُصُوْلِ، عَنْ ثَابِتٍ وَحُمَيْدٍ، لِكَوْنِهِ خَبِيْراً بِهِمَا) Or Muhammad bin Mutahher said: I asked Ahmad bin Hambal (about the Hammad bin Salama). So he said: Hammad bin Salama is among the reliable narrators in our view (قَالَ مُحَمَّدُ بنُ مُطَهِّرٍ: سَأَلْتُ أَحْمَدَ بنَ حَنْبَلٍ، فَقَالَ: حَمَّادُ بنُ سَلَمَةَ عِنْدَنَا مِنَ الثِّقَاتِ)]. See Seyr 'Alam An-Nobala, V7, P444-8.
5.حُمَيْدٌ [Homaid]
Az-Zahabi said about him that he was master in Hadith and was knowledgeable and reliable. Yahya bin Ma'in said that he was trustworthy. Abu Hatam Al-Razi also said that he was trustworthy. In addition, Ahmad Al-'Ijli said that he was a trustworthy Tabe'i.
6.أَنَسِ بْنِ مَالِكٍ
One of the companions of Prophet Muhammad (s) and in the belief of Sunnis, all the Sahaba are reliable.
So, the Hadith which says that
for six months, the Messenger of Allah (s) would pass by the house of Lady Fatima (as) when going to the Fajr prayer saying: 'As-Salat O Ahlal Bayt! Allah desires to repel all impurity from you, O Ahl Al-Bayt, and purify you with a thorough purification [33:33].' is certainly Sahih.
In addition, At-Tirmidhi has narrated this Hadith through the narration of Ali bin Zayd from 'Anas bin Malik and said that it is Hasan [See, Sunan At-Tirmidhi, V5, P205].
F)The lie that 'Akrama attributed to Ibn Abbas (ra)'Akrama fabricated that Ibn 'Abbas said:
إنما يريد الله ليذهب عنكم الرجس أهل البيت ( [ الأحزاب : 33 ] . قال : نزلت في أزواج النبي صلى الله عليه وسلم خاصة
"Allah intends only to repel from you the impurity, O people of the [Prophet’s] household,”
He said: It was revealed
exclusively about the wives of the prophet PBUH.
According to this fabricated Hadith, Ibn 'Abbas believed that the term 'Ahlul Bayt in the verse, only refers to the wives, and not to the others. But, there is a Sahih Hadith that proves that Ibn 'Abbas believed that the verse of At-Tathir revealed for Imam Ali, Lady Fatima, Imam Hasan and Husain (as). Ibn Abbas (ra) said:
أَخَذَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثَوْبَهُ فَوَضَعَهُ عَلَى عَلِيٍّ وَفَاطِمَةَ وَحَسَنٍ وَحُسَيْنٍ وَقَالَ: " {إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا}ـ
The Messenger of Allah (s) took his cloak and then covered Ali, Fatima, Hasan and Husain by it and said: "Just Allah desires to repel all impurity from you, O Ahl Al-Bayt, and purify you with a thorough purification [33:33]"
Both Az-Zahabi and Haakim said that this Hadith is Sahih. See
here. So, Ibn 'Abbas didn't believe that the verse of At-Tathir was revealed especially about the wives of the Prophet (s).
Imam Muslim and Malik avoided his Hadiths [See, Tazkarah Al-Hoffaz by Az-zahabi, V1, P.74]. According to a Sahih narration, Sa'eed bin Mosayyib believed that 'Akrama used to attribute lies to Ibn 'Abbas [Seyr 'A'lam An-Nubala by Az-Zahabi, V5, P22]. Imam Ahmad ibn Hambal and Al-Bukhari said that non of the eminent Imams attended the funeral of 'Akrama [Tahzib Al-Kamal by Al-Mizzi, V20, P290].
There is a Sahih Hadith [grated Sahih by Sho'ayb Al-'Arna'oot] in which it is mentioned that Umm Salama (ra) said: فَرَفَعْتُ الْكِسَاءَ لِأَدْخُلَ مَعَهُمْ،
فَجَذَبَهُ مِنْ يَدِي، وَقَالَ: " إِنَّكِ عَلَى خَيْرٍ " i.e., "I lifted the cloak so I can join them,
but the Prophet pull it away from my hand and said: You are upon good."
(Musnad Ahmad, Al-Muhaqqia Sho'ayb Al-'Arna'oot, H26746)
Pulling the cloak away from the hand of Umm Salama (ra) by Prophet clearly proves that the wives are not among the Ahul Bayt of the verse of At-Tathir.
G)The Hadith in which Imam Hasan said that he is among the Ahl Al-Bayt that is in the verse of At-TathirImam Al-Haythami said that the chain of the narrators of the Hadith is Hasan [i.e., authentic]. See As-Sawa'iq Al-Mohriqa, V2, P425 [ وَقد ورد عَن الْحسن من طرق
بَعْضهَا سَنَده حسن وَأَنا من أهل الْبَيْت الَّذين أذهب الله عَنْهُم الرجس وطهرهم تَطْهِيرا]. Also see, Majma' Al-Fawa'id, V9, P146 [إِسْنَادُ أَحْمَدَ، وَبَعْضُ طُرُقِ الْبَزَّارِ، وَالطَّبَرَانِيِّ فِي الْكَبِيرِ،
حِسَانٌ].
About Ibn Hibban it should be said:
1.Az-Zahabi said about him that he is the source of identifying of the Thiqat [reliable narrators] (ينبوع معرفة الثقات، تاريخ البخاري، وابن أبي حاتم وإبن حبان). See Al-Mughaza by Az-Zahabi, P74.
2.Someones says that Ibn Hibban was Mutisaheel, i.e., he used to identify the narrators as reliable easily. But:
#Az-Zahabi has said that sometimes Ibn Hibban how has talked about the ill of a reliable narrator, as if he did not know that what he was saying [ابن حبان ربما قصب الثقة حتي كأنه لا يدري ما يخرج من رأسه ]! See Mizan Al-'I'tidal by Az-Zahabi, V1, P274.
#As-Suyuti has said that the saying that Ibn Hibban is Mutisaheel is incorrect [قِيلَ: وَمَا ذَكَرَ مِنْ تَسَاهُلِ ابْنِ حِبَّانَ لَيْسَ بِصَحِيحٍ؛ فَإِنَّ غَايَتَهُ أَنَّهُ يُسَمِّي الْحَسَنَ صَحِيحًا، فَإِنْ كَانَتْ نِسْبَتُهُ إِلَى التَّسَاهُلِ بِاعْتِبَارِ وِجْدَانِ الْحَسَنِ فِي كِتَابِهِ فَهِيَ مُشَاحَّةٌ فِي الِاصْطِلَاحِ، وَإِنْ كَانَتْ بِاعْتِبَارِ خِفَّةِ شُرُوطِهِ، فَإِنَّهُ يُخَرِّجُ فِي الصَّحِيحِ مَا كَانَ رَاوِيهِ ثِقَةً غَيْرَ مُدَلِّسٍ، سَمِعَ مِنْ شَيْخِهِ وَسَمِعَ مِنْهُ الْآخِذُ عَنْهُ، وَلَا يَكُونُ هُنَاكَ إِرْسَالٌ وَلَا انْقِطَاعٌ، وَإِذَا لَمْ يَكُنْ فِي الرَّاوِي جَرْحٌ وَلَا تَعْدِيلٌ وَكَانَ كُلٌّ مِنْ شَيْخِهِ وَالرَّاوِيعَنْهُ ثِقَةً، وَلَمْ يَأْتِ بِحَدِيثٍ مُنْكَرٍ فَهُوَ عِنْدَهُ ثِقَةٌ. وَفِي كِتَابِ الثِّقَاتِ لَهُ كَثِيرٌ مِمَّنْ هَذِهِ حَالُهُ، وَلِأَجْلِ هَذَا رُبَّمَا اعْتَرَضَ عَلَيْهِ فِي جَعْلِهِمْ ثِقَاتٍ مَنْ لَمْ يَعْرِفْ حَالَهُ، وَلَا اعْتِرَاضَ عَلَيْهِ فَإِنَّهُ لَا مُشَاحَّةَ فِي ذَلِكَ، وَهَذَا دُونَ شَرْطِ الْحَاكِمِ، حَيْثُ شَرَطَ أَنْ يُخَرِّجَ عَنْ رُوَاةٍ خَرَّجَ لِمِثْلِهِمُ الشَّيْخَانِ فِي الصَّحِيحِ، فَالْحَاصِلُ: أَنَّ ابْنَ حِبَّانَ وَفَّى بِالْتِزَامِ شُرُوطِهِ، وَلِمَ يُوَفِّ الْحَاكِمُ]. See Tadrib Ar-Ravi, V1, P114-5.
So, the narration in which it is said that Imam Hasan (as) said that he is among the Ahlul Bayt of the verse of At-Tathir, is authentic. Also, it should be noted that Imam Hasan said that saying as one of the virtues of himself and Ahlul Bayt. But, if we think that the verse of At-Tathir says that Allah has ordered the Ahlul Bayt to do so and so doings, so if they do those orders they will be purified, this can not be considered as a virtue, rather, this is a responsible which must to be done.
Also, there is an other Sahih Hadith in which it is said that when a person hurt Imam Hasan, Imam for mentioning his virtue said that he is among the Ahlul Bayt of the verse of At-Tathir. The Hadith is as the following:
Narrated Abi Jomaila:
While Al-Hassan was praying, someone came and stabbed him. This caused Al-Hassan to remain in bed for several months. When he recovered, he gave a sermon: "Oh people of Iraq, we are your Umara' [leaders] and we are the Ahlul Bayt about whom Allah said: Allah just desires to repel all impurity from you, O Ahl Al-Bayt, and purify you with a thorough purification." He was still talking when all those present started crying.
Al-Haythami said that this was recorded by Al-Tabarani and
the narrators are trustworthy [Majma' Az-Zawa'id, V9, P172].
So, the verse does not talk about a Tashri'i will of Allah. Because as I said, if we think that Allah said to Ahlul Bayt that He wants so and so orders for them, so if they do them, they will be purified, this can not be considered as a virtue for Ahlul Bayt, rather, it would be a responsible for them that must be done.
H)The saying of Imam Sajjad (as) that he is among the Ahlul Bayt of the verse of At-TathirI said that to prove that at least there is a historical evidence according to which Imam As-Sajjad (as) himself has claimed that he is among the Ahlul Bayt of the verse of At-Tathir. Also, it should be said that this narration is mentioned in the Tafseer of At-Tabari and Ibn Teymiyya has said that it includes the truthful narrations [ابن جرير الطبري ، ومحمد بن أسلم الطوسي ، وابن أبي حاتم ، وأبي بكر بن المنذر ، وغيرهم من العلماء الأكابر ، الذين لهم في الإسلام لسان صدق ، وتفاسيرهم متضمنة للمنقولات التي يعتمد عليها في التفسير]. See Minhaj As-Sunnah, V7, P179.
In addition, I think that even Al-Bukhari believed in that narration from Imam As-Sajjad. As he used to use عليه السلام [i.e., peace be upon him] for Imam As-Sajjad (as) [See Sahih Al-Bukhari, V4, P78, H3091 (عَنِ الزُّهْرِيِّ، قَالَ: أَخْبَرَنِي
عَلِيُّ بْنُ الحُسَيْنِ، أَنَّ حُسَيْنَ بْنَ عَلِيٍّ
عَلَيْهِمَا السَّلاَمُ أَخْبَرَهُ)/ V9, P137, H7465 (عَنْ
عَلِيِّ بْنِ حُسَيْنٍ، أَنَّ حُسَيْنَ بْنَ عَلِيٍّ،
عَلَيْهِمَا السَّلاَمُ أَخْبَرَهُ)].
I)The saying of 'Ayesh: Allah did not reveal anything from the Qur'an about us except what was connected with the declaration of my innocence [of the slander].The verse of 'Ifk was not especially about 'Ayesha. It is about the wives of all the faithful men and, based on what Sunnis believe, the story of 'Ayesha became a reason for the revelation of those verses. Allah said: Indeed those who accuse chaste and unwary faithful
women shall be cursed in this world and the Hereafter, and there shall be a great punishment for them [24:23].
so, 'Ayesha believed that
just the verse of 'Ifk was revealed for the children of 'Abu Bakr, while 'Ayesha is one of them.
J)The belief of Umm Salama (ra) that she was not among the Ahlul Bayt of the verse of At-TathirThe Hadith is certainly Sahih and it is not Mursal. Its route of the narrators is as the following:
Ash-Shari'a by Al-Ajori, V4, P2095.
وَحَدَّثَنَا ابْنُ أَبِي دَاوُدَ أَيْضًا قَالَ: حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ الْمَهْرِيُّ قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ قَالَ: حَدَّثَنَا أَبُو صَخْرٍ , عَنْ أَبِي مُعَاوِيَةَ الْبَجَلِيُّ , عَنْ سَعِيدِ بْنِ جُبَيْرٍ , عَنْ أَبِي الصَّهْبَاءِ , عَنْ عَمْرَةَ الْهَمْدَانِيَّةِ قَالَتْ
The issue is the narration of 'Ammar bin Mu'awiya (=Abi Mu'awiya) Ad-Dohni/Al-Bajalii from Sa'id bin Jobayr. Al-Bukhari, Muslim and Ibn Hibban have said that 'Ammar heard Hadiths from Sa'eed. See Tarikh Al-Kabir by Al-Bukhari, V7, P28 [عمار بن معاوية أبو معاوية الدهني ودهن قبيلة من بجيلة الكوفي
سمع أبا الطفيل و
سعيد بن جبير], Al-Kona wa Al-'Asma by Muslim, V1, P758 [أبو معاوية عمار بن ابي معاوية الدهني
سمع أبا الطفيل و
سعيد بن جبير] and Al-Thiqat by Ibn Hibban, V5, P268 [وَكَانَ رَاوِيا لسَعِيد بن جُبَير]. In addition, both Az-Zahabi and Haakim grated a Hadith that is narrated through the narration of 'Ammar from Sa'eed as the Sahih which has the Shart of both Al-Bukhari and Muslim. See Mustadrak of Hakim, H3993 [ثنا
عَمَّارُ بْنُ أَبِي مُعَاوِيَةَ الْبَجَلِيُّ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: «مَا سَكَنَ آدَمُ الْجَنَّةَ إِلَّا مَا بَيْنَ صَلَاةِ الْعَصْرِ إِلَى غُرُوبِ الشَّمْسِ» هَذَا حَدِيثٌ
صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ وَلَمْ يُخَرِّجَاهُ] and the opinion of Az-Zahabi about this Hadith in the Talkhis [على شرط البخاري ومسلم]. There are different satisfying reasons for rejecting the saying of Ahmad bin Hambal [i.e., 'Ammar did not hear anything from Sa'id based on a saying from 'Ammar] in internet. Google about it in Arabic.
In addition, in the comments that Sho'ayb Al-Arna'oot wrote for the Hadiths that are narrated through the narration of 'Ammar Al-Dohni from Sa'eed bin Jobayr, he did not mention that there is an 'Irsal in them [See, Musnad Ahmad, Al-Muhaqqiq: Sho'ayb Al-'Arna'oot, H2157 and H2525].
K) Did Prophet enter Umm Salama under the cloak?Allama 'Alusi [a Salafi Sunni eminent Mufasseer] said:
وأخبار إدخاله صلّى الله عليه وسلم عليا وفاطمة وابنيهما رضي الله تعالى عنهم تحت الكساء، وقوله عليه الصلاة والسلام اللهم هؤلاء أهل بيتي ودعائه لهم وعدم إدخال أم سلمة أكثر من أن تحصى، وهي مخصصة لعموم أهل البيت بأي معنى كان البيت فالمراد بهم من شملهم الكساء ولا يدخل فيهم أزواجه صلّى الله عليه وسلم
The narrations which say that Prophet (s) entered Ali, Fatima and their two boys (ra) under the cloak and his saying: O Allah these are my Ahl Al-Bayt, and his prayer for them and
not entering Umm Salam under the cloak, is more than to be counted. So, this specifies the general meaning of Ahl Al-Bayt -whatever the Bayt means.
So, Ahl Al-Bayt [in the verse of At-Tathir] refers to those whom covered by the cloak and the wives of Prophet are not among them [i.e., Ahl Al-Bayt]. (TafseerAl-Alusi, V11, P195)
As I said, there is a Sahih Hadith that says that Umm Salama (ra) believed that she was not among Ahl Al-Bayt of the verse of At-Tahir. So, those minority of Hadiths which are weak and say that Prophet said to Umm Salama that she was among his Ahl, have not any value. Even if we accept them, we can say that as At-Tahhavi [an eminent Sunni scholar] said, Prophet meant that Umm Salama (ra) was not among the Ahl Al-Bayt of the verse of At-Tathir, as he didn't enter her under the cloak, rather she was included among those Ahl of Prophet who through following him can enter to this type of Ahl of him (s). As Abraham (as) said: "O my Lord! They have led astray many among mankind.
But whosoever follows me, he verily, is of me" [14:36]. See Sharh Mushkil Al-'Aathar by At-Tahhavi, V2, P246-7 [H773].
L)'Ayesh and battle of Jamal According to a narration in the Tarikh At-Tabari, 'Ayesha and those who with her, e.g., Zobayr, went to fight Imam Ali:
عَنِ الزُّهْرِيِّ ، قَالَ : ثُمَّ ظهرا ، يعني : طَلْحَة وَالزُّبَيْر ، إِلَى مكة بعد قتل عُثْمَان رَضِيَ اللَّهُ عَنْهُ بأربعة أشهر ، وابن عَامِر بِهَا يجر الدُّنْيَا ، وقدم يعلى بن أُمَيَّة مَعَهُ بمال كثير ، وزيادة عَلَى أربع مائة بعير ، فاجتمعوا فِي بيت عَائِشَة رَضِيَ اللَّهُ عَنْهَا ، فأداروا الرأي ، فَقَالُوا : نسير إِلَى علي فنقاتله.
"So they(Talha, Az-Zubayr, etc.) gathered in the house of Aesha. Then said their ideas. Therefore they said,' We will go towards Ali to fight him."
(Tarikh At-Tabari, V4, P452)
In addition, Al-Balaziri has narrated a Sahih narration in Al-Ansab Al-Ashraf that Imam Ali said:
إِنَّ حُمَيْرَاءَ إِرَمَ هَذِهِ أَرَادَتْ أَنْ تَقْتُلَنِي.
Indeed, Humayra' [i.e., 'Ayesha], the commander of this army wanted to kill me.
('Ansab Al-Ashraf, V2, P250)
According to another Sahih narration, Imam Ali also said to Ayesha:
استفززت الناس وقد أقروا حَتَّى قَتَلَ بَعْضُهُمْ بَعْضًا بِتَأْلِيبِكِ.
You exited people until they killed each other because of your sayings.
('Ansab Al-Ashraf, V2, P250)
'Ayesha fought Imam Ali and in this battle many Muslims were killed an this is a big sin. according to an authentic Hadith [Ibn Hajar Al-asqalani said that it is Hasan. See fath Al-Bari, V13, P55], Prophet said to Imam Ali that in the battle of 'Ayesha against Imam Ali, he is the good one and 'Ayesha is the bad one:
'Abi Rafi' narrated:
The Apostle said to Ali,'Certainly an issue[the war of Jamal] will occur between you and Aesha.'
Then Ali asked from Prophet,'
O Messenger of Allah, so am I the bad one?'
the Messenger replied,' No[=Aesha is the bad one], but when this issue takes place, send her to her home.'
(fath Al-Bari by Ibn Hajar Al-Asqalani, V13, P55)
M)The meaning of Hadith of Thiqlayn
Your interpretation for Hadith of Thiqlayn is odd and incorrect. Prophet
clearly said that we must follow Ahlul Bayt and grasp and hold fast them.
He also said that they are his Successors.
1.Zayd ibn Thabit (may Allah be pleased with him) has narrated:
The Messenger of Allah (peace be upon him and his progeny) said, "I have left two complete Successors among you: The book of Allah and my progeny. Indeed, they will never separate from each other until they meet me at the pool [of Kowthar, in Paradise]."(إِنِّي تَرَكْتُ فِيكُمُ الْخَلِيفَتَيْنِ كَامِلَتَيْنِ: كِتَابَ اللَّهِ، وَعِتْرَتِي، وَإِنَّهُمَا لَنْ يَتَفَرَّقَا حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ).
(Musnad Ibn Abi Shayba, V1, P.108). Imam Ahmad ibn Hambal in his Musnad, Imam Al-Tabarani in Al-Mo'jam Al-Kabir and others have also narrated this Hadith.
Albani in his book, Sahih Al-Jami' Al-Saqir wa Ziyadatihi, V1, P 482, and Al-Haytami in two parts of his book [Majma' Al-Zawaeed V9, P163 and V1, P170] have said that this Hadith is Sahih (صحيح).
2.The Messenger of Allah (s) said: 'Indeed, I am leaving among you, that which if you
hold fast to it, you will never be misguided after me.
One of them is greater than the other: The Book of Allah which is a rope extended from the sky to the earth, and my progeny - my Ahlul Bayt - and they will never separate until they meet me at the Hawdh [of Kowthar, Paradise].
Al-Albani has said that this Hadith is Sahih (صحيح) (See, Sahih Al-Jami' Al-Saqir wa Ziyadatihi by Al-Albani, V1, P482).
3.Imam Ali (peace be upon him) narrated:
The Messenger of Allah (s) said: "I have left among you
which if you grasp will cause you to never go astray, the Book of Allah whose rope is in my hand and yours, and my Ahlul Bayt".
Ibn Hajar Al-Asqalani said that the Hadith is Sahih.(هَذَا إِسْنَادٌ صَحِيحٌ).
(Al-Matalibul Aliyyah by Ibn Hajar Al-Asqalani, V16, P142)
4.Zayd ibn Arqam (may Allah be pleased with him) narrated:
The Messenger of Allah (s) said:"'O people! Indeed, I am leaving behind
two matters among you if you follow them you will never go astray: The Book of Allah and my Ahlul Bayt, my progeny".
(أيها الناس ، إني تارك فيكم أمرين لن تضلوا إن اتبعتموهما ، وهما : كتاب الله ، وأهل بيتي عترتي)
(Al-Mostadrak Aala As-Sahihayn by Al-Haakim, V3, P118)
Haakim said that the Hadith is Sahih.
Prophet clearly said that Quran and Ahlul Bayt never separate from each other [وَإِنَّهُمَا لَنْ يَتَفَرَّقَا], but brother Noor-us-Sunnah said in post #23: "As for the argument that Quran, never separates from Ahlulbayt, then this is again a Shiee
misunderstanding!!!"
The truth is obvious, except you don't want to accept it. What brother Noor-us-Sunnah have said in post #23 is about separating of slaves from Quran or Ahlul Bayt (as). But Prophet (s) said that Quran and Ahlul Bayt never separate from each other, not others from Quran or Ahlul Bayt.
In addition, I do not know that why you connect this Hadith to salves!!! Prophet Muhammad (s) said that saying to all the Muslims, not slaves. Prophet (s) said: أيها الناس [O people!] [Sunan At-Tirmidhi, V6, P131 and Al-Mustadrak, V3, P118], and not O slaves! Please do not change the clear meanings of the Hadith.
N)The verses hanging the verse of At-TathirI do not know, why do you try to say that the verse of At-Tathir is about the wives, while they themselves said that they are not?!!
In those verses, Allah talks with the wives, then He addresses another ones, i.e., Ahlul Bayt saying that they are not like the wives. As Allah has wanted certainly to repel all the impurity from them and purify them with a thorough purification. Changing immediately from those whom are addressed in the verses to another ones is a usual issue in Quran, e.g., 12:29, Joseph, ignore this. And, [my wife], ask forgiveness for your sin. Indeed, you were of the sinful].
Indeed, Prophet said that who are those Ahlul Bayt of the verse of At-Tathir, and Ahlul Bayt themselves said this and Umm Salama also said that she is not among them. But you instead of following Prophet and his Ahlul Bayt, follow 'Akrama!!!
But, the Hadith that Imam Ali burned someones is narrated again by liar 'Akrama from Ibn Abbas (ra). 'Akrama was a Khariji and followed the Khawarij way, and the enmity of Khawarij to Imam Ali (as) is famous [e.g., see, Tazkarah Al-Hoffaz by Az-zahabi, V1, P.74]. So, we can not accept that Hadith.
O)All the 12 Imams are between the Ahlul BaytYou said that the saying that the argue that the 9 other Imams are between Ahlul Bayt is ridiculous!!!
You can laugh, but before laughing, see the sayings of your Prophet. Prophet said that the number of his Successors is 12 and he also said that his progeny that is his Ahlul Bayt are his Successors. Prophet Muhammad (s) said: I leave two
Successors among you after myself: The book of Allah
and my progeny, my Ahl Al-Bayt. Indeed, they [Quran and the progeny of Prophet, i.e., Ahlul Bayt] will never separate from each other until they meet me at the Pool." [إني تارك فيكم الخليفتين من بعدي: كتاب الله وعترتي , أهل بيتي , وإنهما لن يتفرقا حتى يردا علي الحوض]. See 1.Mosannaf Ibn Abi Shayba, V6, P.309/ 2.As-Sunnah Li Ibn Abi Asim, V2, P351/ 3.Al-Mo'jam Al-Kabir, V5, P.154, etc.
Al-Albani and Al-Haythami has said that this Hadith is Sahih [Sahih Al-Jami' As-Saqir wa Ziyadatihi by Al-Albani, V1, P 482/ Majma' Az-Zawa'id by Al-Haythami, V9, P163 and V1, P170].
P)The past Mufasseerin who said that the verse of At-Tathir is for Ali, Fatima, Hasan and Husain (as)
Tabari mentioned in his Tafseer that who believed that the verse of At-Tathir is for Ali, Fatima, Hasan and Husain, and he who believed that it is for the wives. for the first group, he has mentioned [Tafseer At-Tabari, V19. P100-7:
1.ِ Abu Sa'id Al-Khodri (ra)
2. Ayesha
3. Anas bin Malik
4. Umm Salama (ra)
5. Imam As-Sajjad (as): identifing himself as the Ahlul Bayt of the verse of At-Tathir
6. Abi Al-Hamra (ra)
7. Sa'd bin Abi Waqqas (ra)
But At-Tabari has only mentioned 'Akrama as who believed that the verse of At-Tathir is just for the wives of the Prophet (as). See Tafseer At-Tabari, V19, P107-8.
Indeed, 'Ikrimah said: “Whoever disagrees with me that it was revealed solely concerning the wives of the Prophet , I am prepared to meet with him and pray and invoke the curse of Allah upon those who are lying.” (tafseer ibn katheer for 33:33). Or he said regarding the verse of At-Tathir: “This verse was not revealed about whom you think it was revealed. Rather, it is about the wives of the Prophet, Allah bless him and give him peace”. ‘Ikrimah used to proclaim this in the marketplace.
This, itself proves that there were many scholars who were disagree with 'Ikarama, so that he used to reject them and invite them to do Mubahila.
Q)The saying of Shia scholar, Ja`far Murtada al-`AmiliThe saying of Al-Amili never helps Sunnis. If you read all parts of his saying, he says that the term Ahlul Bayt which is in the verse of At-Tathir refers to Prophet, Lady Fatima and 12 Imams (as) and Allah wanted so and so orders from the wives, so may they do not do bad doings which result in the ill of the Ahlul Bayt [i.e., for example if a child does a so bad doing, others may say that that bad child is the child of so and so parents, so this is the ill of the parents, too]. He said that the subject of the word يريد [wants] is not mentioned manifestly in the verse, and its subject is so and so orders of Allah to the wives. His saying that the subject has not mentioned manifestly is true. But his saying about the subject itself is not true and 'Ayatollah Jawadi 'Amoli (Hafazahollah Ta'ala) [the most eminent Shi'i Mufasseer of this time] does not agree with him [See, Tajjali Welayat dar Ayeye Tathir by Abdullah Jawadi 'Amoli, Farsi].
R)Saying of Prophet: Every son of Adam commits sin frequently كُلُّ بَنِي آدَمَ خَطَّاءٌ
This Hadith means that every son of Adam,
except those upon which Allah has mercy, commits sin frequently.
Allah says: Indeed, the soul is prone to evil,
except those upon which my Lord has mercy. [12:53]
This is like the sayings of Allah. In a verse, Allah says that no one but Allah knows the Unseen [6:59, With Him are the treasures of the Unseen; no one knows them except Him] , but in another verse He says that others know it [e.g., the mother of Moses (as) who knew that his son would be come back to her and also he would be an Apostle in future. Or 72:26-7, Knower He of the Unseen, and He discloses not His Unseen to anyone, (26) save only to such a Messenger as He is well-pleased with ...(27)].
The Hadith of Prophet that says that he, himself (s) and his Ahlul Bayt (as) are pure from the sins, is narrated by different Sunni Hadith Imams and Huffaz and also Ash-Shookani has said that it is permissible to refer to this Hadith. So that do not reject it.