As-Salamu 'Alykum wa Rahmatollahi wa Barakatoh.
1.Dear brothers and sisters, we should love and respect to each others. I am not going to slander any one and I do not save Taqiyya. I am here to share what I know with you and expect you not to blame me. I do not follow 'Ayatollah Kho'i (ra). The Hadith that brother Noor As-Sunna brought in which it is said that Prophet (s) said that we must باهتوا the people who makes Bid'a in the religion, eminent Shia scholars has not interpreted it to slander them. 'Allam Al-Majlisi, 'Allam Al-feidh Al-Kashani and Mulla Salih Mazandarani said that باهتوا in this Hadith means to discuss with the people who make Bid'a in the religion by the clear proofs to make them dumbfounded, like the saying of Allah: And Abraham said: "God makes the sun rise from the East; so you make it rise from the West," and dumbfounded [فبهت] was the infidel [2:258]. See Bihar Al-Anwar by Al-Majlisi, V74, P204, Al-Wafi by Al-Feidh Al-Kashani, V1, P245 and Sharhul KAfi by Mulla Salih Al-Mazandarani, V10, P34.
Wa alaykumsalam.
Here is another one:
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ أَهْلَ الرَّيْبِ وَ الْبِدَعِ مِنْ بَعْدِي فَأَظْهِرُوا الْبَرَاءَةَ مِنْهُمْ وَ أَكْثِرُوا مِنْ سَبِّهِمْ وَ الْقَوْلَ فِيهِمْ وَ الْوَقِيعَةَ وَ بَاهِتُوهُمْ كَيْلَا يَطْمَعُوا فِي الْفَسَادِ فِي الْإِسْلَامِ وَ يَحْذَرَهُمُ النَّاسُ وَ لَا يَتَعَلَّمُوا مِنْ بِدَعِهِمْ يَكْتُبِ اللَّهُ لَكُمْ بِذَلِكَ الْحَسَنَاتِ وَ يَرْفَعْ لَكُمْ بِهِ الدَّرَجَاتِ فِي الْآخِرَةِ
“The Messenger of Allah (SAWAS) has said, ‘When you after me find people of bid’ah and doubt/suspicion, do disassociation from them and increase your insults to them and accuse them of false things, and oppose them so they may not become greedy in bringing corruption in Islam. You must warn people against them and against learning their bid’ah (innovations). Allah will reward you for this and will raise you darajaat (positions) in the next life.’” (Source: Al-Kulaynee, Al-Kaafee, vol. 2, ch. 159 “Sitting/Associating with Sinful People”, pg. 375, hadeeth # 4 ; & Majlisi has graded this hadeeth Saheeh in Mir’aat Al-’Uqool, vol. 11, pg. 77)
(Shia scholars) al-Ansari and al-Roohani commented on the Hadith (Above) of Imam Abu Abdullah: “The words “Bahitouhum Kay La Yatma’ou” in the Hadith mean accusing them of things and thinking that they have ill intentions which is Haram in the case of dealing with a believer, so one cannot say about the believer things like: “He might be a Kaffir or a Zani”… And it could be left to its apparent form thus it would permissible to LIE to them for a certain benefit.” Shia sources (Kitab al-Makasib by al-Ansari 2/118), (Minhaj al-Fuqahaa 2/228).
Not only Khoei, but a similar fatwa was also issued by Grand Ayatullah Sistani:
السؤال: هل يعاقب الله الشخص اذا اجبر على الكذب في مواضع محرجة اذا سئل عنها خاصة اذا كان المقابل يسال كثيرا عن اشياء لاتخصه؟
الجواب: لايجوز الكذب الا اذا كان لدفع ضرر
https://www.sistani.org/arabic/qa/0653/2.As I said, angels meant by the term Ahl Al-Bayt, Abraham (as) himself and all of his family. Indeed, Allah saved Abraham from the fire, and made him a Messenger and so guided his family through him. So, it refers to all the members of the family of Abraham.
In addition, Allamah Syed Rasheed Raza Misri [an eminent Salafi scholar] said that the Bayt in the verse 11:73 refers to the Bayt of Messengership, i.e., the family and progeny of all the Messengers [Tafseer Al-Minar, 12/106: رحمة الله الخاصة وبركاته الكثيرة الواسعة عليكم يا معشر أهل بيت النبوة والرسالة ، تتصل وتتسلسل في نسلكم وذريتكم إلى يوم القيامة]. His saying is more acceptable, because in that Chapter, before the verse 73, Allah (swt) talks about His mercy and blessing upon the Messengers and those who entered Bayt of Messengership by following them [e.g., 11:66, We saved Salih and those who believed with him, by mercy from Us. 11:48, O Noah, disembark in security from Us and blessings upon you and upon nations [descending] from those with you.]. The angels said to Sara that she must not marvel, as the mercy and blessing of Allah had been upon those who were in the Bayt of Messengership.
As I said earlier, you are clutching at straws brothers. You are basing your views on odd views which are based on conjecture, which are to be rejected. Whereas, there is clear evidence from the context of the Quran that the one addressed was Sarah(as). Here are I present Shia and Sunni Tafseer proving the wife of Ibrahim(as) was mentioned there.
Shia Tafseer {An Enlightening Commentary into the Light of the Holy Qur'an by
A Group of Muslim Scholars, under the direction of
Ayatullah Allamah Al-Hajj Sayyid Kamal Faqhih Imani} States:
Question: Considering the fact that in the above verse,
the angels addressed Abraham’s wife using the phrase Ahl-ul-Bayt, and since, naturally, everyone’s wife is considered as part of one’s household, why is it then that in the verse of Tathir in the Surah Al Ahzab, No. 33, verse 33,1 the wives of the Prophet Muhammad (S) are not included in his household?
https://www.al-islam.org/enlightening-commentary-light-holy-quran-vol-7/section-7-ministry-lot#surah-hud-verse-73Imam Al-Jassas(370 AH) states in Ahkam al-Qur’an (4:378-379):
قَوْله تَعَالَى أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عليكم أهل البيت يَدُلُّ عَلَى أَنَّ أَزْوَاجَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ أَهْلِ بَيْتِهِ لِأَنَّ الْمَلَائِكَةَ قَدْ سَمَّتْ امْرَأَةَ إبْرَاهِيمَ مِنْ أَهْلِ بَيْتِهِ
“It [the verse Hud 73] shows that the wives of the Prophet – Allah bless and greet him – are of the People of his House (min Ahli Baytihi) because
the angels names Ibrahim’s wife as being of the People of his House, and so has Allah Most High said when addressing the wives of the Prophet – Allah bless and greet him – when He said:… [33:33]. His wives are part of those meant because the beginning of the address concerns them.”
IMPORTANT POINT:Apart from the fact that these Sunni and Shia scholars said that in the verse 11:73 wife of Ibrahim(as) was mentioned, the other important point which you and the readers shouldn't miss is that, these scholars didn't find it weird that a masculine plural pronoun(KUM/ كُم) is mentioned for Ahlelbayt, yet they say it is for the wife of Ibrahim(as). These were experts of Arabic language, yet they don't find anything weird that to believe that, even after the mention of KUM(كُم), a woman was addressed. This point destroys your whole, erroneous argument regarding the occurrence of كُم in the Ayat Tatheer for wives of Prophet Muhammad(saws). Shia and Sunni experts of Arabic Language, accept the fact that a single lady can be addressed as Ahlelbayt with the pronoun كُم(KUM). This point strengthens the correct Sunni position, and invalidates your arguments.
3.The verse: وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ: And We had prevented from him [all] wet nurses before, so she said, "Shall I direct you to a household that will be responsible for him for you while they are to him [for his upbringing] sincere?"
This verse can not help you at all. The term "Ahli Baytin"[أَهْلِ بَيْتٍ] in this verse means " a family". The sister of Moses said them, [Sahih International:] Shall I direct you to a household that will be responsible for him for you while they are to him [for his upbringing] sincere?
Indeed, his sister said them that she knew a family that can accept the responsibility of his caring. The term Ahli Baytin [i.e., a family] never refers just to the mother of Moses. Al-Soddi said:
عَنِ السُّدِّيِّ ، قَالَ : لَمَّا قَالَتْ أُخْتُهُ ( هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ ) أَخَذُوهَا ، وَقَالُوا : إِنَّكِ قَدْ عَرَفْتِ هَذَا الْغُلَامَ ، فَدُلِّينَا عَلَى أَهْلِهِ ، فَقَالَتْ : مَا أَعْرِفُهُ ، وَلَكِنِّي إِنَّمَا قُلْتُ : هُمْ لِلْمَلِكِ نَاصِحُونَ .
When his sister said: "Shall I direct you to a household that will be responsible for him for you while they are to him [for his upbringing] sincere?" they kept her and said: "Indeed you know this boy, and therefore you direct us to his family." So she said: "I do not know him, but I only said that they [i.e., that family] want the good of the king." [See Tafseer At-Tabari, commentary of the the verse].
So, أَهْلِ بَيْتٍ means a family which includes a man and woman and some children, not only the mother of Moses and the pronoun هم [they] refers to all the members of that family.
In my previous response, I have argued that by Ahl, the mother of Moses(as) was meant. And even you don't have a problem in accepting the fact that a WIFE can be called as Ahl(family), and this can also be proven from Quran and Hadeeth. So now, you haven't brought anything specific to refute my explanation, all you do is, translate Ahl as family and insert family in brackets, whereas it is agreed upon fact that a single lady can be called as Ahl(family). Hence your desperate and weak attempts gets discarded again.
Esteemed Shia Scholar Aqa Mahdi Puya says:
The mother of Musa is referred to as Ahli Bayt, not as the wife of Imran but as the mother of Musa. (28:12) (From Tafseer of Pooya/M.A. Ali. )
The best way to explain the Quran is, through the Quran itself. For, what the Quran alludes to at one place is explained at the other, and what it says in brief on one occasion is elaborated upon at the other.
Its clear from quran that there was no need for a complete household,
But just a single woman who could nurse the child. So why would sister of Moses(as) refer to a complete household? Moreover another verse of quran is more clear to solve the confusion that was it a complete household addressed by sister of moses(as) or just a single lady with the term “ahlebayt” ?Your sister went to them and said, “
May I show you “someone” who will nurse this child?”(sarwar shia translator, 20:40)
Even explained similarly by shia commentators:
She told the men of Pharaoh whether she introduced
a “woman” to them who was able to nurse the baby. The verse continues saying: (“…’Shall I direct you to one who will nurse him?’ …”) Maybe, she added that this
“woman” had a pure milk so that she was sure that the child would accept it. (Shia Tafseer: The Light of The Holy Qur’an by Ayatullah Sayyid Kamal Faghih Imani and A Group of Muslim Scholars, under explanation of verse 20:40) )
From popular Shia website, Al-Islam.org, which contains the authentic Shia Tafseer of Pooya/M.A. Ali. :
When it was picked by Firawn’s family and they seemed to love the child, she appeared before them and promised to bring a good
“wet–nurse” for the child.(pooya ali, Shia tafseer al islam.org 20:40)
Similar is said in another shia tafseer i.e Tafseer namuna vol 7, page 359
Even sunni commentators explain the same:
she then said, “Shall I show you
“someone” who will take care of him?”. Her offer was accepted and so she brought [them]
his “mother” and he took to her breasts.(tafseer jalalayn 20:40)
She meant , “Shall I guide you to
“someone” who can nurse him for you for a fee” So she took him and they went with her to his
real mother.(tafseer ibn katheer, 20:40)
Quran itself answers such misunderstandings , where it clears that sister of moses(as) referred to single women “someone”… the Qur’an is its own best commentary . As we proceed with the study of the Book, we find how true this is. A careful comparison and collation of passages from the Qur’an removes many difficulties.
Thus we see here that just for a single lady plural pronoun was used because she was addressed with a collective noun(ahlelbayt).
4.The verse: فَلَمَّا قَضَى مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِن جَانِبِ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ : [Saheeh International] And when Moses had completed the term and was traveling with his family, he perceived from the direction of the mount a fire. He said to his family, "Stay here; indeed, I have perceived a fire. Perhaps I will bring you [plural and masculine] from there [some] information or burning wood from the fire that you [plural and masculine] may warm yourselves."
I gave you Shia Tafseer, it seems you prefer Sunni views over the views of some esteemed Shia scholars.
Shia scholars of Tafseer admitted it such as al-Tabrasi in his “Jawami` al-Jami`” 2/699:
لم يكن مع موسى غير امرأته وقد كنى الله تعالى عنها بالأهل ، فتبع ذلك ورود الخطاب على لفظ الجمع وهو قوله : * امكثوا * و * ءاتيكم * ، * إني ءانست نارا – تفسير جوامع الجامع – الطبرسي ج 2 ص 699۔
Translation: “
Musa was accompanied by no one except his wife and Allah referred to her as his Ahel so she was addressed in the plural, this is his saying *omkuthoo* and *ateekum* and…”
Shia Sheikh al-Tarihi agreed while commenting on this verse in “Majma` al-Bahrain” 4/218:
قوله : * ( فقال لاهله امكثوا ) * نقل بعض شراح المغني انه قد تخاطب المرأة الواحدة بخطاب الجماعة الذكور ، يقول الرجل عن أهله فعلوا كذا – مجمع البحرين – الشيخ الطريحي ج 4 ص 218۔
Translation: “Those who explained al-Mughni said that the woman can be addressed in the plural of masculine, as the man says about his Ahel: They did so and so (In the masculine plural form).”
IMPORTANT POINT:Regardless of the difference in opinion that who all were with Musa(as), the other important point which you and the readers shouldn't miss is that, these Shia as well as some Sunni scholars didn't find it weird that a masculine plural pronoun is mentioned for Ahlelbayt, yet they say it is for the wife of Musa(as). These were experts of Arabic language, yet they don't find anything weird that to believe that, even after the mention of KUM(كُم), a woman was addressed. This point destroys your whole, erroneous argument regarding the occurrence of كُم in the Ayat Tatheer for wives of Prophet Muhammad(saws). Shia and Sunni experts of Arabic Language, accept the fact that a single lady can be addressed as Ahlelbayt with the pronoun كُم(KUM). This point strengthens the correct Sunni position, and invalidates your arguments.
5.In the saying of Imam Ali which was a dua for a man who has married, he said that the man should ask Allah to bless him through his Ahl, i.e., his wife and children. In the time of Imam Ali, the parents needed to some sons to help the father in farming. So they had to produce some sons to help the father and the financial needs family. So, my saying was correct and based on a historical fact. Allah said in Quran: Allah has appointed for you of yourselves wives, and He has appointed for you of your wives sons and grandsons [16:72].
It seems you have misunderstood this dua, this dua is not to ask Allah to grant sons, rather its a dua to Allah to bless his existing Ahl, which is wife only, children are non-existing in this scenario, so logically the address is about the existing Ahl only, whom the man wants to be blessed. Read again the wording of Dua again, it is for existing member of family, not non-existing members nor for asking Allah to grant children.
عن علي ( عليه السلام ) ، قال : ” من أراد منكم التزويج إلى أن قال فإذا زفت زوجته ودخلت عليه ، فليصل ركعتين ثم ليمسح يده على ناصيتها ، ثم ليقل : اللهم بارك لي في أهلي و بارك لهم في ، وما جمعت بيننا فاجمع بيننا في خير ويمن وبركة ، وإذا جعلتها فرقة فاجعلها فرقة إلى خير ، فإذا جلس إلى جانبها فليمسح بناصيتها۔ مستدرك الوسائل – الميرزا النوري ج 41 ص 220۔
Translation: From ‘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 them, if you have gathered us then gather us for goodness and if you wish to separate us then make our separation into goodness.” then if he sits by her side he would wipe her forelock. [Mustadrak al-Wasael by al-Mirza al-Noori 41/220]
I should say about the narration that you brought and said that in it Abu Bakr addressed Lady Fatima (as) by the pronoun Kum and the term Ahlul Bayt, that it is not correct.
Indeed, this tale itself and your saying about it, both is not correct:
Your saying is not correct, because Imam Ali and so his sons were not please with Abu Baykr, so the pronoun Kum refers to Lady Fatima, Imam Ali and their sons [i.e., Ahl Al-Bayt]. As Al-Bukhari narrated in his Sahih: When she [Lady Fatima (as)] died, her husband. 'Ali b. Abu Talib, buried her at night. He [Imam Ali] did not inform Abu Bakr about her death and offered the funeral prayer over her himself. Not informing Abu Bakr proves that Imam Ali -and so his sons- were not please with him and if we accept this tale, Abu Bakr was going to seek the pleasure of them All.
Your imaginary and lame excuses are indeed laughable, even the Shias who read your answers would be laughing at you, noticing how desperate excuses you make. Anyways the narration is self explanatory, your lame and foolish excuses are outright discarded, because the next sentence in the narration, explains whose pleasure Abu Bakr(ra) was seeking, and it wasn't Ali(ra) and his sons as you imagine, but it was Fatima(ra) alone.
When Fatima became ill, Abu Bakr came to her and asked for permission to enter. So Ali said, ‘O Fatima, this is Abu Bakr asking for permission to enter.’ She answerd, ‘Do you want me to give him permission?’ He said, ‘Yes.’ So she allowed him (to enter), and he came in seeking her pleasure, so he told her: ‘By Allah, I only left my home and property and my family seeking the pleasure of Allah and His Messenger and you(KUM), O Ahlel Bayt.’
So he talked to her until she was pleased with him.” (Sunan Al-Bayhaqi).
Notice, the narration it says , He talked to her until she was pleased, which implies Abu Bakr(ra) was addressing her alone, as Ahlelbayt and he used KUM to address a single lady,when he used the term Ahlulbayt for her.
This narration is certainly a fabricated tale, because 1.Al-Bukhari narrated in three parts of his Sahih that Lady Fatima never talked with Abu Bakr until she passed away [Sahih Al-Bukhari, 4/79: فَغَضِبَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ صلى الله عليه وسلم فَهَجَرَتْ أَبَا بَكْرٍ، فَلَمْ تَزَلْ مُهَاجِرَتَهُ حَتَّى تُوُفِّيَتْ: Fatima, the daughter of Allah's Messenger (ﷺ) got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died/ and 5/139: فَهَجَرَتْهُ، فَلَمْ تُكَلِّمْهُ حَتَّى تُوُفِّيَتْ So she became angry with Abu Bakr and kept away from him, and did not talked to him till she died/ and 8/149: فَهَجَرَتْهُ فَاطِمَةُ فلم تُكَلِّمْهُ حتي مَاتَتْ: Therefore Fatima left Abu Bakr and did not speak to him till she died]. Ibn Qutaybah also said that when Abu Bakr did not give the rights of Lady Fatima (as) to her, she swore not to talk with Abu Bakr at all [فلما لم يعطها إياه حلفت لا تكلمه أبدا]. See Ta'wil Mokhtalif Al-Hadith, P427. Imam Ahmad bin Hambal and An-Nisa'i mentioned this fact in his books, too.
Actually, its the other way round. The wording in the report, which says that Fatima(ra) was angry with Abubakr(ra) was an interpolation by the narrator ‘Zuhri’, and it is weak. The evidence of it, is that wherever the words regarding anger of Fatima(ra) occurs, one of the narrator in the chain of those hadeeth is ibn Shihab al-Zuhri, who was well known for Idraaj, where as the main narrator was Ayesha(ra). Two sub narrators narrating from Zuhri, clearly distinguished those words to be the words of male narrator:
(i). Narrator Ma’amar.
The narration of Ma’amar from Al-Zuhri in Musanaf Abd Al-Razzaq #9774, in which we find the words “he said,” implies male narrator Al-Zuhri. The same is found through Abdullah bin Mohammad from Hisham from Ma’amar in Saheeh Al-Bukhari #6230, and Mustakhraj Abi Awana #5376 through two chains from Abd Al-Razzaq from Ma’amar.
(ii). Narrator Uqail ibn Khalid.
The narration of Uqail from Al-Zuhri in Saheeh Muslim #2713 includes the words “he said,” implying that it is an addition by Al-Zuhri.
As we know from the methodologies of the early hadith scholars in accepting the additions of reliable narrators, if one Hafiz narrates an addition, it is seen as acceptable. This is the case with Ma’amar, who is one of the strongest students of Al-Zuhri. Plus, it is supported by one of the narrations of Uqail, and we do not believe that it was a coincidence that it was attributed to Uqail with the same version that it was attributed to Al-Zuhri unless it was truly narrated by Al-Zuhri.
Result:
(i). In the light of these evidences, we come to understand that those words were actually uttered by al-Zuhri, hence it becomes clear that they cannot be taken as people often take.
(ii). It cannot be a scribal error for it is so given in multiple sources. Wording of the narration from
a) Sahih Bukhari, Hadith 6230
b) Sahih Muslim, Hadith 4352
c) Musannaf Abdul Razzaq, Hadith 9774
d) Mustakhraj/Musnad/Sahih Abu A’wana, Hadith 6679
e) Tarikh al-Tabari vol.3 p.208
f) Tarikh al-Madina of Ibn Shabbah, vol.1 p.197
g) Sunan al-Kubra of al-Baihaqi, Hadith 12732
(iii). Maulana Hafiz Maher Muhammad Mianwalvi in his book “Tuhfa Imamiya” page 183 aptly explains this issue:
“The number of hadith which mention about Hazrat Fatima(ra) demand for share of the Fadak land are fifteen in number. There are five hadith in Sahih Bukhari, two hadith in Sahih Muslim, two hadith in Ibn Tirmidhi, four hadith in Sunan Abi Dawood, and one hadith in Sunan Nisai. The word “anger” is only mentioned in the Hadith transmitted from Hazrat Aisha(ra). It is not mentioned in the Hadith narrated from other companions like Hazrat Abu Huraira, Hazrat Um Hani, etc. Further the hadith narrated from Hazrat Aisha is of two types, one type mentions the word “anger” while the other type does not mention “anger”. The hadith which mention the word “anger” are all narrated by Ibn Shahab Zuhri[well known for his interpolation of statements]. This means that after Hazrat Abu Bakr(ra) had mentioned the reason for not giving Hazrat Fatima(ra) the share in Fadak, the latter had become silent after being satisfied. The narrator(Zuhri) equated “silence” to “anger” and added the words to the hadith. This is also known as Mudraj in Hadith sciences. “An addition by a reporter to the text of the saying being narrated is termed mudraj (interpolated). Such an addition may be found in the beginning, in the middle, or at the end, often in explanation of a term used”.( Tuhfa Imamiya” page 183).
(iv). Maulana Muhammad Nafi’ after referring to 15 different works of Hadith and history has stated that, he found 36 narrations with the mention of Sayyidah Fatimah’s (RA) question for what she initially understood as her right from Abu Bakr (RA). 11 of those 36 that are narrated from companions other than Aisha (RA) and do not involve Ibn Shihab al-Zuhri as a narrator. None of those 11 has any word about the anger of Sayyidah Fatimah (RA). Out of the 25 that come from ‘Aisha (RA) through al-Zuhri alone, 9 are such that have no indication of the kind either. The remaining 16 do have the words under consideration but as said all these come through one narrator Ibn Shihab al-Zuhri. Out of these 16, there are 6 that clearly have the قال i.e. “He said” thing mentioned above.(Ruhama-u-Baynahum, Makkah Books, Lahore, vol.1 pp. 126-130).
(v). (iv). The above understanding can be further strengthened by seeing the flow of wording and placement of the interjecting words like “He said” in the narration of Al-Tabari.
The narration from Tarikh al-Tabari is same as in Bukhari and in the same work it comes with that “he said” thing. In fact careful analysis of it only proves what we earlier mentioned. Here is the actual Arabic text;
حدثنا أبو صالح الضراري، قال: حدثنا عبد الرزاق بن همام، عن معمر، عن الزهري، عن عروة، عن عائشة، أن فاطمة والعباس أتيا أبا بكر يطلبان ميراثهما من رسول الله ص، وهما حينئذ يطلبان أرضه من فدك، وسهمه من خيبر، فقال لهما أبو بكر: أما انى سمعت رسول الله يقول: [لا نورث، ما تركنا فهو صدقة، إنما يأكل آل محمد في هذا المال] وإني والله لا أدع أمرا رأيت رسول الله يصنعه إلا صنعته قال: فهجرته فاطمة فلم تكلمه في ذلك حتى ماتت، فدفنها علي ليلا، ولم يؤذن بها أبا بكر وكان لعلي وجه من الناس حياة فاطمة، فلما توفيت فاطمة انصرفت وجوه الناس عن علي، فمكثت فاطمة ستة أشهر بعد رسول الله ص، ثم توفيت. قال معمر: فقال رجل للزهري: أفلم يبايعه علي ستة أشهر! قال: لا، ولا أحد من بني هاشم، حتى بايعه علي قال لا، ولا أحد من بني هاشم
‘Aishah (said): Fatimah and al-Abbas came to Abu Bakr demanding their share of inheritance of the Messenger of God. They were demanding the Messenger of God’s land in Fadak and his share of Khaybar’s tribute. Abu Bakr replied, “I have heard the Messenger of God say, “Our, i.e. the prophets’ property cannot be inherited and whatever we leave behind is alms to be given in charity. The family of Muhammad will eat from it. By God, I will not abandon a course which I saw the Messenger of god practicing, but will continue it accordingly.
He said: Fatimah shunned him and did not speak to him about it until she died. Ali buried her at night and did not permit Abu Bakr to attend her burial. While Fatimah was alive, Ali held respect among the people. After she died their attention turned away form him. Ma’mar: A man asked al-Zuhri, “Did Ali not give his oath of allegiance for six months?” He said: “No, nor anyone of the Banu Hashim until Ali rendered his,”.(Tarikh al-tabari, Dar al-Turath, Beirut, 1387 A.H. vol.3 pp.207-208))
Now this actually supports all we saw earlier about the words “He said” in Sahih Bukhari etc. Just as the last words were uttered by al-Zuhri the earlier words after “he said” are also from al-Zuhri as they are for a surety not of Aisha (RA) as she cannot be referred to as “He”. The words in blue even help us know that it was actually al-Zuhri’s statement to which someone mentioned by Ma’mar sought his clarity about.
Hence, the wording of Fatima’s(ra) anger were an interpolation(idraaj) from the narrator Zuhri, and since he didn’t witness the incident then his view doesn’t hold any weight, as it becomes the Mursal of Zuhri and Mursal reports of Zuhri according to scholars of hadeeth science are useless and nothing.
قال يحيى بن سعيد القطان : مرسل الزهري شر من مرسل غيره
Imam Yahya ibn Saeed al-Qattaan said: “Mursal az-Zuhri is worse than the Mursal of any other!”
أبو حاتم : حدثنا أحمد بن أبي شريح ، سمعت الشافعي ، يقول : إرسال الزهري ، ليس بشيء
Imam shafei said: The irsal of Zuhri is nothing(i.e useless)
يَحْيَى بْنِ مَعِينٍ ، قَالَ : ” مَرَاسِيلُ الْزُّهْرِيِّ لَيْسَ بِشَيْءٍ
Yahya ibn Maeen said: Maraseel of Zuhri are nothing.(Kitab Al-Maraseel).
6.Why do you reject that there were probably others like slaves and some of the family of each of the wives in the houses of them? Prophet Muhammad (s) had many slaves [See their names in Subul Al-Hoda by As-Salehi Ash-Shami, 11/405-111]. Also, he (s) certainly invited the family of his wives to the ceremony and after its ending, they probably went to the houses of their daughters [i.e., the wives of Prophet]. For example, Muslim narrated in his Sahih [H1462]: Anas narrated, ... It was [the night when the Prophet had to stay] in the house of 'Aisha ... [Abu Bakr said]: Messenger of Allah, [kindly] come for prayer ... When Allah's Apostle (s) had finished his prayer, Abu Bakr came to her [i.e., the house of 'Aiesha] [عَنْ أَنَسٍ، قَالَ كَانَ لِلنَّبِيِّ صلى الله عليه وسلم تِسْعُ نِسْوَةٍ فَكَانَ إِذَا قَسَمَ بَيْنَهُنَّ لاَ يَنْتَهِي إِلَى الْمَرْأَةِ الأُولَى إِلاَّ فِي تِسْعٍ فَكُنَّ يَجْتَمِعْنَ كُلَّ لَيْلَةٍ فِي بَيْتِ الَّتِي يَأْتِيهَا فَكَانَ فِي بَيْتِ عَائِشَةَ فَجَاءَتْ زَيْنَبُ فَمَدَّ يَدَهُ إِلَيْهَا فَقَالَتْ هَذِهِ زَيْنَبُ . فَكَفَّ النَّبِيُّ صلى الله عليه وسلم يَدَهُ . فَتَقَاوَلَتَا حَتَّى اسْتَخَبَتَا وَأُقِيمَتِ الصَّلاَةُ فَمَرَّ أَبُو بَكْرٍ عَلَى ذَلِكَ فَسَمِعَ أَصْوَاتَهُمَا فَقَالَ اخْرُجْ يَا رَسُولَ اللَّهِ إِلَى الصَّلاَةِ وَاحْثُ فِي أَفْوَاهِهِنَّ التُّرَابَ . فَخَرَجَ النَّبِيُّ صلى الله عليه وسلم فَقَالَتْ عَائِشَةُ الآنَ يَقْضِي النَّبِيُّ صلى الله عليه وسلم صَلاَتَهُ فَيَجِيءُ أَبُو بَكْرٍ فَيَفْعَلُ بِي وَيَفْعَلُ . فَلَمَّا قَضَى النَّبِيُّ صلى الله عليه وسلم صَلاَتَهُ أَتَاهَا أَبُو بَكْرٍ فَقَالَ لَهَا قَوْلاً شَدِيدًا وَقَالَ أَتَصْنَعِينَ هَذَا.].
Your desperate conjectures are outright rejected as preposterous. Firstly, Prophet(saws) may had several slaves, but the responsibility lies on you, to prove that he had all of them at one point of time, and two of each being present in each wife's house. I bet even Shias would laugh at your conjectures if you tell them that all wives of Prophet(saws) had two slaves each.
Secondly, as for the imaginary claim that families of wives of Prophet(saws) may have been there, then again its again a conjecture, which carries no weight at all, hence rejected. We take what is clear and apparent, we don't go after baseless conjectures out of desperation. And what is apparent that there was no one in the house of Ayesha(ra) and she was alone, the same would apply for other wives as well. And trust me even Shias would pity on your desperation to reject such overwhelming evidences.
As for the evidence that the salam Prophet(saws) did was for his wife alone then notice these words.
الَ أَنَسٌ وَشَهِدْتُ وَلِيمَةَ زَيْنَبَ فَأَشْبَعَ النَّاسَ خُبْزًا وَلَحْمًا وَكَانَ يَبْعَثُنِي فَأَدْعُو النَّاسَ فَلَمَّا فَرَغَ قَامَ وَتَبِعْتُهُ فَتَخَلَّفَ رَجُلاَنِ اسْتَأْنَسَ بِهِمَا الْحَدِيثُ لَمْ يَخْرُجَا فَجَعَلَ يَمُرُّ عَلَى نِسَائِهِ
فَيُسَلِّمُ عَلَى كُلِّ وَاحِدَةٍ مِنْهُنَّ " سَلاَمٌ عَلَيْكُمْ كَيْفَ أَنْتُمْ يَا أَهْلَ الْبَيْتِ " . فَيَقُولُونَ بِخَيْرٍ يَا رَسُولَ اللَّهِ كَيْفَ وَجَدْتَ أَهْلَكَ فَيَقُولُ " بِخَيْرٍ " . فَلَمَّا فَرَغَ رَجَعَ وَرَجَعْتُ مَعَهُ فَلَمَّا بَلَغَ الْبَابَ إِذَا هُوَ بِالرَّجُلَيْنِ قَدِ اسْتَأْنَسَ بِهِمَا الْحَدِيثُ فَلَمَّا رَأَيَاهُ قَدْ رَجَعَ قَامَا فَخَرَجَا فَوَاللَّهِ مَا أَدْرِي أَنَا أَخْبَرْتُهُ أَمْ أُنْزِلَ عَلَيْهِ الْوَحْىُ بِأَنَّهُمَا قَدْ خَرَجَا فَرَجَعَ وَرَجَعْتُ مَعَهُ فَلَمَّا وَضَعَ رِجْلَهُ فِي أُسْكُفَّةِ الْبَابِ أَرْخَى الْحِجَابَ بَيْنِي وَبَيْنَهُ وَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الآيَةَ { لاَ تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلاَّ أَنْ يُؤْذَنَ لَكُمْ} الآيَةَ
He greeted with as-Salamu 'alaikum
to every one of them(feminine plural) and said: Members of the household, how are you?(Sahih Muslim 1428 a).
This hadeeth shows the greeting was done to wives only.
Similarly,
فَتَقَرَّى حُجَرَ نِسَائِهِ كُلِّهِنَّ، يَقُولُ
لَهُنَّ Then he went to the dwelling places of all his other wives and said to them(feminine plural)..(Bukhari, Book 65, Hadith 4793)
Again even here we find that the salam prophet(saws) did was for wives only.
Also, in both Quran and Hadith the feminine pronoun is used for the term 'Ahl. Allah said: They ran into her husband at the door. She said, ‘What is to be the requital of him who has evil intentions for your Ahl [بِأَهْلِكَ] except imprisonment or a painful punishment?’ ... [The husband said:] 'Joseph, let this matter alone', [then he said to his Ahl], 'plead for forgiveness [اسْتَغْفِرِي: feminine form of the verb] for your sin, for you have indeed been [إِنَّكِ كُنتِ: feminine pronoun and verb] erring.’ [12:25, 29]
Who are you trying deceive brother? You are deceiving your ownself.
In verse 25 the one who used the word (Ahl) was the wife of that person. But in verse 29 the subject is changed, the one who is speaking those words was the husband of that lady, he hadn't used the word (Ahl) to address his wife. Hence the example you used out of desperation is invalid. When the subject is changed it is not binding upon him to use the same word(Ahl) and the related pronouns.
In the narration of Abu Ya'la in his Musnad which has a Hasan Isnad and the Hadith itself is Sahih [rated by Husain Salim 'Asad: إسناده حسن والحديث صحيح], 'Ayesha said to Prophet: كَيْفَ وَجَدْتَ أَهْلَكَ بَارَكَ اللَّهُ لَكَ فِيهِنَّ؟, i.e., How did you find your Ahl? May Allah bless you by them (i.e.,the wives) [هن: the plural form of the feminine pronoun] (Musnad Abi Ya'la, H3918).
And in Hadith, when that term refers to the wives, the plural form of the pronoun is used.
Firstly the address was to one wife only, Prophet(saws) went to his other wives later, but still plural pronoun was used. Secondly the pronoun here is possessive pronoun(your) while the examples we are dealing with are object pronoun(you). If Ayat Tatheer had possessive pronoun, then you could have used this argument, but there the pronoun is objective, and in all the examples of object pronoun the word KUM was used for Ahlelbayt.
Thirdly, in this same hadeeth when Prophet(saws) addresses Ayesha(as) with object pronoun, he uses KUM.لسَّلَامُ عَلَيْكُمْ أَهْلَ الْبَيْتِ
And the greeting was for wives alone since Feminine plural is used.
فَاسْتَقْرَأَ حُجَرَ نِسَائِهِ كُلِّهِنَّ، يَقُولُ
لَهُنَّ كَمَا قَالَ لِعَائِشَةَ
he went to the dwelling places of all his other wives and said to them(feminine plural)..(Musnad Abi Yala).
So here we find that the salam prophet(saws) did was for wives only.
Moreover, take this as a gift from me, another proof where masculine pronoun was used for wife of Prophet(saws). I await your conjectures, lol.
أن رسول الله صلى الله عليه وسلم قال لها يا عائشة هذا جبريل يقرأ عليك السلام فقلت وعليك السلام ورحمة الله وبركاته وذهبت تزيد فقال النبي صلى الله عليه وسلم إلى هذا انتهى السلام فقال رحمة الله وبركاته عليكم أهل البيت
الراوي: عائشة المحدث: الهيثمي – المصدر: مجمع الزوائد – لصفحة أو الرقم: 8/36
خلاصة حكم المحدث: رجاله رجال الصحيح
The Prophet PBUH told Aisha RAA: “This is Gabriel and he delivers Salam to
you” she said: “Wa Aleykum el Salam wa rahmatu Allah wa Barakatuhu” (And she wanted to Say much more) The prophet PBUH then said: “Until here the Salam ends” he PBUH told her ” He(Gabriel) said The Mercy of Allah and his blessings be upon you(KUM) O AhlulBayt”.
Muhaddith: Al haythami from Mujama’a al Zawa’id
Hadith Rank: Rijal of Sahih].
In the above hadeeth Jibreel(as) send Salam on Ayesha(ra) alone, yet he used masculine pronoun(kum) since he used the word Ahlelbayt to address her.