Narrations in the Two Ṣaḥīḥs Concerning the Virtues of Ahl al-Bayt
All praise is due to Allah, Lord of the Worlds, and peace and blessings be upon our master Muhammad, the Trustworthy Prophet, and upon his pure and purified family (Āl) and his noble, blessed Companions.
These are a few pages I have written setting out the virtues of 'Alī, Fāṭimah, al-Ḥasan, and al-Ḥusayn (may Allah be pleased with them) as found in the two Ṣaḥīḥs — Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim — and the merits (faḍā'il), noble qualities (manāqib), and distinctions with which Allah, the Sublime and Exalted, singled them out; so that they may serve as an example and a fine model for us in coming to know their fragrant biographies (siyar) and luminous circumstances. For love of them is part of faith (īmān), and hatred of them is a sign of hypocrisy (nifāq). Allah the Exalted says {what means}: "Say: I do not ask you for it any payment except love for [my] kindred" [al-Shūrā/23] — meaning: O people, I do not ask you for any reward or recompense in exchange for the truth I have brought and call you to, except that you show affection toward my kin among you.[1] Allah the Exalted also says {what means}: "Indeed, Allah intends only to remove from you the impurity, O people of the [Prophet's] household, and to purify you with [extensive] purification" [al-Aḥzāb/ 33]. When this verse was revealed, the Messenger of Allah (peace and blessings be upon him) sent for 'Alī, Fāṭimah, al-Ḥasan, and al-Ḥusayn, and said: "O Allah, these are the people of my household (Ahl Baytī)."[2]
A number of Ahl al-Sunnah wa al-Jamā'ah scholars have written works clarifying the virtues, noble qualities, and biographies of Ahl al-Bayt, among them Imam al-Suyūṭī in a treatise titled Iḥyā' al-Mayyit bi-Faḍā'il Ahl al-Bayt ["Reviving the Dead through the Virtues of Ahl al-Bayt"].[3] Nevertheless, a claim has been made[4] against the two Shaykhs, Muḥammad ibn Ismā'īl al-Bukhārī (d. 256 AH) and Muslim ibn al-Ḥajjāj al-Naysābūrī (d. 261 AH), alleging that they harbored hostility toward the household of the Prophet (peace and blessings be upon him) — by suppressing their virtues and refraining from narrating from them. I will demonstrate the falsity of this claim through three pillars of evidence:
The first: what al-Bukhārī and Muslim narrated in their two Ṣaḥīḥs regarding the virtues and noble qualities of Ahl al-Bayt (peace be upon them).
The second: what they narrated in their two Ṣaḥīḥs from 'Alī ibn Abī Ṭālib, compared against the narrations from the remaining Companions among the Ten Promised Paradise (al-'Asharah al-Mubashsharah, may Allah be pleased with them).
The third: the fact that they mention Ahl al-Bayt in the two Ṣaḥīḥs with the invocation of peace ('alayhi/'alayhā al-salām) upon them, in a way not extended to the other Companions of the Messenger of Allah.
The First Pillar: The Virtues and Noble Qualities of Ahl al-Bayt
A. What Is Reported in the Two Ṣaḥīḥs Regarding Ahl al-Bayt in General
Imam al-Bukhārī narrated in his Ṣaḥīḥ, from Abū Bakr (may Allah be pleased with him), that he said: "Watch over Muhammad (peace and blessings be upon him) with regard to the people of his household (Ahl Baytih)."[5]
Al-Ḥāfiẓ Ibn Ḥajar said: "By this, he was addressing the people and enjoining this duty upon them. Al-murāqabah [watching over/guarding] with respect to something means safeguarding it — meaning: preserve them, do not harm them, and do not treat them wrongly."[6]
Imam Muslim narrated in his Ṣaḥīḥ, from Zayd ibn Arqam, that he said: The Messenger of Allah (peace and blessings be upon him) once stood among us delivering a sermon, and said: "I am leaving among you two weighty things (thaqalayn): the first of them is the Book of Allah, in which is guidance and light, so hold fast to the Book of Allah and cling firmly to it..." Then he said: "And the people of my household (Ahl Baytī) — I remind you of Allah regarding the people of my household; I remind you of Allah regarding the people of my household; I remind you of Allah regarding the people of my household."[7]
Imam al-Qurṭubī said: "This religious mandate, and this profound emphasis, necessitate the obligation of honoring the family (Āl) of the Prophet (peace and blessings be upon him) and the people of his household, treating them with kindness, showing them reverence and love — an obligation that is emphatically binding, with no excuse for anyone to fall short of it. This is in addition to what is already known of their special connection to the Prophet (peace and blessings be upon him), and that they are, in a sense, part of him — they are his origins from which he arose, and his branches that arose from him — just as he (peace and blessings be upon him) said: 'Fāṭimah is a part of me; whatever troubles her troubles me' — meaning it distresses and pains me."[8]
Imam Muslim narrated, from 'Ā'ishah (may Allah be pleased with her), that she said: The Prophet (peace and blessings be upon him) went out one morning wearing a patterned cloak (mirṭ muraḥḥal)[9] of black wool-hair. Al-Ḥasan ibn 'Alī came, and he brought him in [under the cloak]; then al-Ḥusayn came, and he entered with him; then Fāṭimah came, and he brought her in; then 'Alī came, and he brought him in. Then he said: "Indeed, Allah intends only to remove from you the impurity, O people of the [Prophet's] household, and to purify you with [extensive] purification" [al-Aḥzāb: 33].[10]
Imam al-Qurṭubī said: "What is meant by the impurity (rijs) removed from Ahl al-Bayt is despicable, blameworthy character traits and base states of being; and their purification (ṭahārah) refers to their being kept free of these things and their being characterized by noble character and honorable states."[11]
Imam Muslim narrated, from Sa'd ibn Abī Waqqāṣ, that he said: When the verse "Then say: Come, let us call our sons and your sons..." [Āl 'Imrān/ 61] was revealed, the Messenger of Allah (peace and blessings be upon him) called 'Alī, Fāṭimah, al-Ḥasan, and al-Ḥusayn, and said: "O Allah, these are my family (Ahlī)."[12]
B. What Is Reported Concerning Fāṭimah al-Zahrā' (peace be upon her)
Imam al-Bukhārī narrated, from al-Miswar ibn Makhramah (may Allah be pleased with him and his father), that the Messenger of Allah (peace and blessings be upon him) said: "Fāṭimah is a part of me; whoever angers her, angers me."[13] In Muslim's narration: "My daughter is a part of me; whatever troubles her troubles me, and whatever hurts her hurts me."[14]
Muslim narrated, from Fāṭimah (may Allah be pleased with her), that the Prophet (peace and blessings be upon him) said to her: "O Fāṭimah, are you not pleased to be the chief (sayyidah) of the women of the believers?"[15] And in al-Bukhārī: "Fāṭimah is the chief of the women of the people of Paradise."[16]
Al-Ḥāfiẓ Ibn Ḥajar relates from Imam al-Subkī, who said: "What we choose to hold, and what we take as our religious conviction, is that Fāṭimah is the most excellent [of the women of this ummah], followed by Khadījah, then 'Ā'ishah" — deducing Fāṭimah's excellence from what has already been mentioned of her biography, namely that she is the chief of the women of the believers.[17]
Imam al-Qurṭubī said: "Al-baḍ'ah means a piece of flesh, meaning: she is like a part of him — whatever pains her pains him. 'Whatever troubles her troubles me' means: it distresses me and causes me pain."[18]
C. What Is Reported Concerning 'Alī ibn Abī Ṭālib (peace be upon him)
Both Shaykhs [al-Bukhārī and Muslim] narrated, from Sa'd ibn Abī Waqqāṣ, that the Messenger of Allah (peace and blessings be upon him) left 'Alī ibn Abī Ṭālib behind [in Madinah] during the expedition of Tabūk. 'Alī said: "O Messenger of Allah, are you leaving me behind with the women and children?" He replied: "Are you not content to be to me as Hārūn (Aaron) was to Mūsā (Moses), except that there is no prophet after me?"[19]
Ibn Ḥajar al-Haytamī said: "What is meant, as indicated by the apparent sense of the ḥadīth, is that 'Alī served as a deputy (khalīfah) for the Prophet (peace and blessings be upon him) during his absence at Tabūk, just as Hārūn served as a deputy for Mūsā (peace be upon him) over his people during his absence for private communion [with Allah on the Mount]."[20]
Both Shaykhs also narrated, from Sahl ibn Sa'd, that the Messenger of Allah (peace and blessings be upon him) said on the day of Khaybar: "Tomorrow I shall certainly give the banner to a man at whose hands Allah will grant victory — he loves Allah and His Messenger, and Allah and His Messenger love him."[21]
Imam Muslim narrated, from 'Alī (may Allah be pleased with him), that he said: "By the One who split the seed and created the soul, it is indeed the covenant of the unlettered Prophet (peace and blessings be upon him) given to me — that none shall love me except a believer, and none shall hate me except a hypocrite."[22]
Imam al-Nawawī said: "Whoever came to recognize 'Alī ibn Abī Ṭālib's (may Allah be pleased with him) closeness to the Messenger of Allah (peace and blessings be upon him), the Prophet's love for him, and his role and precedence in supporting Islam, and thereafter loved the Anṣār and 'Alī on this basis — this was among the proofs of the soundness of his faith and his sincerity in Islam, out of joy at the triumph of Islam and at doing what pleases Allah, Glorified and Exalted is He, and His Messenger (peace and blessings be upon him). And whoever hated them was the opposite — and this was taken as evidence of his hypocrisy and the corruption of his inner state. And Allah knows best."[23]
D. What Is Reported Concerning al-Ḥasan and al-Ḥusayn (peace be upon them)
Both Shaykhs narrated, from al-Barā' (may Allah be pleased with him), that he said: "I saw the Messenger of Allah (peace and blessings be upon him) with al-Ḥasan on his shoulder, saying: 'O Allah, I love him, so love him.'"[24] In a narration of Muslim: "...and love whoever loves him."[25]
Imam al-Nawawī said: "In this is an encouragement to love him [al-Ḥasan] and a clarification of his virtue (may Allah be pleased with him)."[26]
Imam al-Bukhārī narrated, from Abū Bakrah, that he said: "I heard the Messenger of Allah (peace and blessings be upon him) upon the pulpit, with al-Ḥasan beside him, looking at the people at times and at him [al-Ḥasan] at other times, saying: 'Indeed, this son of mine is a sayyid [master/leader], and perhaps Allah will bring about reconciliation, through him, between two great factions of the Muslims.'"[27]
Al-Ḥāfiẓ Ibn Ḥajar said: "This is one of the signs of prophethood, and a noble merit (manqabah) for al-Ḥasan ibn 'Alī, for he relinquished [claim to] rulership — not out of weakness, humiliation, or any defect, but out of his desire for what is with Allah, having seen in it the preservation of Muslim lives; thus he gave due regard to the affairs of the religion and the welfare of the ummah."[28] [Slightly abridged]
Imam al-Bukhārī narrated, from Ibn 'Umar (may Allah be pleased with him and his father), that the Messenger of Allah (peace and blessings be upon him) said of al-Ḥasan and al-Ḥusayn: "They are my two fragrant flowers (rayḥānatāy) from this world."[29]
These ḥadīths clearly demonstrate the love of the two Shaykhs, al-Bukhārī and Muslim, for the household of the Prophet (peace be upon them), and their reverence and veneration for them — for they were both firmly committed to loving them, treating them well, and extending loyalty (walā') to all of the Prophet's relatives and wives (peace and blessings be upon him).
The Second Pillar: The Number of Narrations from 'Alī ibn Abī Ṭālib Compared to the Rest of the Ten Promised Paradise
Companion Narrations in Ṣaḥīḥ al-Bukhārī Narrations in Ṣaḥīḥ Muslim
Abū Bakr al-Ṣiddīq 23 12
'Umar ibn al-Khaṭṭāb 60 52
'Uthmān ibn 'Affān 9 18
'Alī ibn Abī Ṭālib 39 47
Sa'd ibn Abī Waqqāṣ 20 38
Ṭalḥah ibn 'Ubaydillāh 4 6
al-Zubayr ibn al-'Awwām 10 2
'Abd al-Raḥmān ibn 'Awf 8 5
Abū 'Ubaydah ibn al-Jarrāḥ 0 0
Sa'īd ibn Zayd 3 7
We observe that the Companion with the greatest number of narrations in Ṣaḥīḥ al-Bukhārī is our master 'Umar ibn al-Khaṭṭāb, with 60 non-repeated ḥadīths; second is Imam 'Alī ibn Abī Ṭālib, with 39 non-repeated ḥadīths; then Abū Bakr al-Ṣiddīq, with 23 ḥadīths... and so on down through the remaining seven.
Had al-Bukhārī harbored hostility (naṣb) toward Ahl al-Bayt, he would have minimized narrating from Imam 'Alī relative to the rest of the Ten Promised Paradise. Yet we observe that there is not a single narration from the noble Companion Abū 'Ubaydah — and this certainly does not mean he was hostile toward him!
We likewise observe that the Companion with the greatest number of narrations in Ṣaḥīḥ Muslim is our master 'Umar ibn al-Khaṭṭāb, with 52 non-repeated ḥadīths; then Imam 'Alī ibn Abī Ṭālib, with 47 non-repeated ḥadīths; then Sa'd ibn Abī Waqqāṣ, with 38 ḥadīths. We further observe that Abū Bakr's narrations are comparatively few in Ṣaḥīḥ Muslim.
Had Imam Muslim ibn al-Ḥajjāj harbored hostility toward Ahl al-Bayt, he would have minimized narrating from Imam 'Alī relative to the rest of the Ten — yet how could this be the case, when Imam 'Alī's narrations in the two Ṣaḥīḥs actually exceed those of Abū Bakr and the rest of the Ten Promised Paradise, apart from 'Umar ibn al-Khaṭṭāb!
According to the majority of Ahl al-Sunnah wa al-Jamā'ah, Abū Bakr al-Ṣiddīq holds greater excellence than 'Alī ibn Abī Ṭālib — and yet Imam 'Alī's narrations were more numerous than Abū Bakr al-Ṣiddīq's. This demonstrates that the quantity of narrations transmitted from a given Companion is not a criterion for love or hatred toward him.
The Third Pillar: A Count of the Instances Where Ahl al-Bayt Are Mentioned with the Invocation of Peace Upon Them
This third and final pillar addresses some of the doubt that may linger in the heart regarding the two Shaykhs. Upon examining the two Ṣaḥīḥs, we find that both authors mention Ahl al-Bayt with the invocation of peace upon them ('alayhi/'alayhā al-salām) in a manner not extended to the other Companions of the Messenger of Allah (peace and blessings be upon him) — clear evidence of their veneration and love for the household of the Prophet (peace be upon them).
For example, when Fāṭimah al-Zahrā', daughter of the Prophet Ṭāhā (i.e. prophet Mohammad) (peace be upon him), is mentioned, both authors say of her: "'alayhā al-salām" [peace be upon her] — meaning a supplication from Allah the Exalted for the one so invoked, and a wish for their being kept safe from harm.
By contrast, we do not find this invocation of peace used when mentioning Abū Bakr or 'Umar al-Fārūq — though this in no way implies any diminishment of their standing. This is, rather, a matter of jurisprudential detail concerning the ruling on invoking peace upon someone other than the prophets; many scholars hold that it is permissible to invoke peace upon those who are not prophets. Al-Qāḍī 'Iyāḍ said: "The generality of the scholars agree on the permissibility of invoking blessings (ṣalāh) upon someone other than the Prophet (peace and blessings be upon him)." Al-Ḥāfiẓ Ibn Ḥajar, quoting certain scholars, said: "This is what is indicated by al-Bukhārī's own approach — for he opened [the relevant chapter] with the verse, namely Allah's statement, 'and invoke blessings upon them' [al-Tawbah: 103], and then cited the ḥadīth indicating unrestricted permissibility, followed by a ḥadīth indicating permissibility by way of extension [i.e., following the Prophet's example]."[30]
The total number of instances I have identified in Ṣaḥīḥ al-Bukhārī where Fāṭimah al-Zahrā' is mentioned with "'alayhā al-salām" [peace be upon her] is 26 occurrences.[31] Where 'Alī ibn Abī Ṭālib is mentioned with "'alayhi al-salām" [peace be upon him]: 5 occurrences.[32] Where both are mentioned together with "'alayhimā al-salām" [peace be upon them both]: 3 occurrences.[33] Where al-Ḥasan is mentioned with "'alayhi al-salām": 3 occurrences.[34] Where al-Ḥusayn is mentioned with "'alayhi al-salām": 3 occurrences.[35]
As for Ṣaḥīḥ Muslim, I have not found that the author extended this invocation of peace to anyone besides the prophets (peace and blessings be upon them), Jibrīl (peace be upon him) among the angels, al-Khiḍr (peace be upon him), and Fāṭimah al-Zahrā' in a single instance — in the chapter title: "The Virtues of Fāṭimah, Daughter of the Prophet, Peace and Blessings Be Upon Her."
From all of this, the love, veneration, and reverence of the two Shaykhs, al-Bukhārī and Muslim, for the household of the Prophet (peace be upon them) becomes clear. Had they harbored any particular animosity toward Ahl al-Bayt, they would not have recorded anything concerning their virtues, narrated from them, nor extended to them — specifically, and not to the other Companions of the Messenger of Allah (peace and blessings be upon him) — this distinguished invocation of peace.
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Endnotes
[1] See: al-Ṭabarī, Tafsīr al-Ṭabarī, vol. 21, p. 525.
[2] Al-Ḥākim, al-Mustadrak 'alā al-Ṣaḥīḥayn, Ḥadīth No. 3558. Imam al-Dhahabī said in al-Talkhīṣ: "[Meets] the criterion of Muslim."
[3] See: al-Suyūṭī, Iḥyā' al-Mayyit bi-Faḍā'il Ahl al-Bayt. Muḥammad Fu'ād 'Abd al-Bāqī, Manāqib 'Alī wa al-Ḥasanayn wa Ummihimā Fāṭimah al-Zahrā' (may Allah be pleased with them), in which he gathered their virtues from the foremost ḥadīth collections. Ibn Ḥajar al-Haytamī, al-Ṣawā'iq al-Muḥriqah, Chapter Eleven, on the virtues of the Prophetic household.
[4] See: Aḍwā' 'alā al-Ṣaḥīḥayn by Muḥammad Ṣādiq al-Najmī, in which he critiques certain matters concerning Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim, among them the subject of this article — namely, the claim that al-Bukhārī and Muslim, in their two Ṣaḥīḥs, display hostility toward Ahl al-Bayt by suppressing their virtues and refraining from narrating from them.
[5] Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, Chapter on the Noble Qualities of the Relatives of the Messenger of Allah (peace and blessings be upon him), and the Noble Quality of Fāṭimah (peace be upon her), Daughter of the Prophet (peace and blessings be upon him), Ḥadīth No. 3713.
[6] Ibn Ḥajar, Fatḥ al-Bārī, vol. 7, p. 29.
[7] Muslim, Ṣaḥīḥ Muslim, Chapter on the Virtues of 'Alī ibn Abī Ṭālib (may Allah be pleased with him), Ḥadīth No. 2408.
[8] Al-Qurṭubī, al-Mufhim li-mā Ashkala min Talkhīṣ Kitāb Muslim, vol. 6, p. 304.
[9] Al-mirṭ: a cloak; al-muraḥḥal: one bearing depictions of camel saddles. See: al-Nawawī's commentary on Muslim, vol. 14, p. 57.
[10] Muslim, Ṣaḥīḥ Muslim, Chapter on the Virtues of the Household of the Prophet (peace and blessings be upon him), Ḥadīth No. 2424.
[11] Al-Qurṭubī, al-Mufhim li-mā Ashkala min Talkhīṣ Kitāb Muslim, vol. 6, p. 303.
[12] Muslim, Ṣaḥīḥ Muslim, Chapter on the Virtues of 'Alī ibn Abī Ṭālib (may Allah be pleased with him), Ḥadīth No. 2404.
[13] Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, Chapter on the Noble Qualities of Fāṭimah (peace be upon her), Ḥadīth No. 3767.
[14] Muslim, Ṣaḥīḥ Muslim, Chapter on the Virtues of Fāṭimah, Daughter of the Prophet (peace and blessings be upon her), Ḥadīth No. 2449.
[15] Muslim, Ṣaḥīḥ Muslim, Chapter on the Virtues of Fāṭimah, Daughter of the Prophet (peace and blessings be upon her), Ḥadīth No. 2450.
[16] Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, Chapter on the Noble Qualities of Fāṭimah (peace be upon her).
[17] Ibn Ḥajar, Fatḥ al-Bārī, vol. 7, p. 139.
[18] Al-Qurṭubī, al-Mufhim li-mā Ashkala min Talkhīṣ Kitāb Muslim, vol. 6, p. 352.
[19] Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, Chapter on the Noble Qualities of 'Alī ibn Abī Ṭālib al-Qurashī al-Hāshimī, Abū al-Ḥasan (may Allah be pleased with him), Ḥadīth No. 3706. Muslim, Ṣaḥīḥ Muslim, Chapter on the Virtues of 'Alī ibn Abī Ṭālib (may Allah be pleased with him), Ḥadīth No. 2404.
[20] Ibn Ḥajar, al-Ṣawā'iq al-Muḥriqah, p. 122.
[21] Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, Chapter on the Noble Qualities of 'Alī ibn Abī Ṭālib, Ḥadīth No. 3701. Muslim, Ṣaḥīḥ Muslim, Chapter on the Virtues of 'Alī ibn Abī Ṭālib, Ḥadīth No. 2404.
[22] Muslim, Ṣaḥīḥ Muslim, Chapter on the Proof That Love of the Anṣār and of 'Alī (may Allah be pleased with them) Is Part of Faith and a Sign of It, and That Hatred of Them Is a Sign of Hypocrisy, Ḥadīth No. 78.
[23] Al-Nawawī, Sharḥ al-Nawawī 'alā Muslim, vol. 2, p. 64.
[24] Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, Chapter on the Noble Qualities of al-Ḥasan and al-Ḥusayn (may Allah be pleased with them), Ḥadīth No. 3749.
[25] Muslim, Ṣaḥīḥ Muslim, Chapter on the Virtues of al-Ḥasan and al-Ḥusayn (may Allah be pleased with them), Ḥadīth No. 2421.
[26] Al-Nawawī, Sharḥ al-Nawawī 'alā Muslim, vol. 15, p. 192.
[27] Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, Chapter on the Noble Qualities of al-Ḥasan and al-Ḥusayn (may Allah be pleased with them), Ḥadīth No. 3746.
[28] Ibn Ḥajar, Fatḥ al-Bārī, vol. 13, p. 66.
[29] Al-Bukhārī, Ṣaḥīḥ al-Bukhārī, Chapter on the Noble Qualities of al-Ḥasan and al-Ḥusayn (may Allah be pleased with them), Ḥadīth No. 3753.
[30] Ibn Ḥajar, Fatḥ al-Bārī, vol. 11, p. 170.
[31] First instance: Chapter on a Woman Removing Something Harmful from the Path of One Praying, Ḥadīth No. 520; second: Chapter on How a Document Is to Be Written — "This Is What So-and-so Son of So-and-so Has Agreed To," Ḥadīth No. 2699; third: Chapter on Wearing the Helmet, Ḥadīth No. 2911; fourth: Book of the Obligation of the Khums (One-Fifth Levy), Ḥadīth No. 2092; fifth: Chapter Mentioning the Armor of the Prophet (peace and blessings be upon him), Ḥadīth No. 3110; sixth: Chapter on the Proof That the Khums Is for the Needs of the Messenger of Allah (peace and blessings be upon him), Ḥadīth No. 3113; seventh: Chapter on Casting the Corpses of the Polytheists into the Well, Ḥadīth No. 3185; eighth: Chapter on the Noble Qualities of 'Alī ibn Abī Ṭālib, Ḥadīth No. 3705; ninth: Chapter on the Noble Qualities of the Relatives of the Messenger of Allah (peace and blessings be upon him), and the Noble Quality of Fāṭimah (peace be upon her), Daughter of the Prophet; tenth: the same chapter as above, Ḥadīth No. 3711; eleventh: Ḥadīth No. 3854; twelfth: Ḥadīth No. 4003; thirteenth: Ḥadīth No. 4035; fourteenth: Ḥadīth No. 4075; fifteenth: Ḥadīth No. 4240; sixteenth: Ḥadīth No. 4251; seventeenth: Ḥadīth No. 4433; eighteenth: Ḥadīth No. 4462; nineteenth: Chapter — "Jibrīl Used to Present the Qur'an to the Prophet (peace and blessings be upon him)"; twentieth: Ḥadīth No. 5248; twenty-first: Ḥadīth No. 5362; twenty-second: Ḥadīth No. 5722; twenty-third: Chapter on Tayammum, Chapter on a Man's Saying "Marḥaban" [Welcome]; twenty-fourth: Ḥadīth No. 6280; twenty-fifth: Ḥadīth No. 6285; twenty-sixth: Ḥadīth No. 7347.
[32] First instance: Chapter on Shortening the Prayer Upon Leaving One's Place [of Residence], and 'Alī ibn Abī Ṭālib (peace be upon him) Went Out; second: Chapter on What Has Been Said Regarding Goldsmiths, Ḥadīth No. 2089; third: Chapter on the Sending of 'Alī ibn Abī Ṭālib (peace be upon him); fourth: Chapter on Allah's Statement, "And exalt [Allah] with praise of your Lord before the rising of the sun and before its setting" [Qāf: 39], Sūrat al-Dhāriyāt; fifth: Chapter on Allah's Statement, "But as for he who withholds and considers himself free of need" [al-Layl: 8], Ḥadīth No. 4947.
[33] First instance: Chapter on the Prophet's (peace and blessings be upon him) Encouragement of the Night Prayer; second: Ḥadīth No. 5361; third: Ḥadīth No. 6318.
[34] First instance: Chapter on Allah's Statement, "Lawful to you is game from the sea" [al-Mā'idah: 96]; second (mentioned alongside his father): Chapter on Gifting a Debt Owed by Someone; third (mentioned alongside his father): Ḥadīth No. 3544.
[35] First instance: Ḥadīth No. 3748; second (mentioned alongside his father): Ḥadīth No. 3091; third (mentioned alongside his father): Ḥadīth No. 7465.
