All praise is for Allah Almighty and infinite peace and blessings upon the infallible and most perfect of Allah’s creation Sayyiduna Muhammad and upon his Noble Family Members, our Ark of Salvation, and his Blessed Companions, our Guiding Stars.
In a recent lecture (Who was Imam Husayn? Date: Sat 15th November 2014) while quoting the Qur’anic verse (3:61), I erringly uttered the words “asheeratana wa asheeratakum” in the verse. These words are not a part of the verse. I uttered them out of confusion. May Allah Almighty pardon this slip.
Secondly, I mentioned in its commentary that the Beloved Prophet (upon him peace and blessings) took Sayyiduna Abu Bakr al-Siddiq (may Allah be pleased with him) and his family along with the Ahlul Bayt in the incident of the people of Najran. I had read this in Tafsir Nur al-Irfan by Hakeemul Ummat Mufti Ahmad Yar Khan Naeemi alayhirahmah who said,
“Ibn Asakir mentions a report from Imam Jafar Sadiq (who narrates) from Muhammad Baqir that Huzoor (upon him peace and blessings) took the three caliphs and their children with him alongside these four (members of the Ahlul Bayt) (Roohul Ma’ani)”. (Ref: Nurul Irfan, Urdu Bazaar Lahore, p. 91, note 7 – also available in English)
Hakeemul Ummat alayhirahmah has mentioned this position without disapproval or comment here – as he also mentions it in Mir’aat Sharh al-Mishkat in a similar tone – so I assumed that it is a weak narration which is permissible to cite in the merits of Companions.
Later, I saw this mentioned in Roohul Ma’ani and Allamah Aloosi Baghdadi alyhirahmah says “It is against Jumhur opinion.” So I noticed that, according to Allamah Aloosi, there was no decisive ijma’ of the mufassirun (as the word Jumhur signifies) on whether the Ahlul Bayt were “exclusively” present and that a position did exist, albeit against the majority view of the mufassirun based on the narrative of Ibn Asakir (Imam Suyuti also mentions it in his Tafsir al-Durr al-Manthur).
Note that such an opinion would NOT entail innovation in belief nor disbelief as it is regarding the domain of virtues (fadail) and not doctrine (as opposed to matters of afdaliyyah – see Munir al-Ayn, Fatawa Razawiyyah, 5: 580). Would mentioning the Caliphs in the story explicitly or implicitly entail negating the presence or virtue of the Ahlul Bayt or the sheer narrations about them in the incident – as some inaccurately assume?
The answer is certainly not, since tansis is not takhsis in our madhhab as detailed in the wujooh-e-faasdiah discussions of Usool a-Fiqh. It would only give further merit to the Caliphs without denigrating the Ahlul Bayt a single bit. Hence, I relied upon Hakeemul Ummat Alyhirahmah’s Nur Al-Irfan as my source to this incident which I later found to be a non-standard narrative as he himself declared in his other Tafsir Na’eemi citing Allamah Aloosi’s statement above.
May Allah Almighty pardon me and us all, protect us from deviation and keep us engaged in beneficial work – Ameen.
Clarification Released: Weds 10th December 2014