„Abbās: “When the verse: {Say: I ask you for no reward but only affection toward the kin} (42:23) was revealed, the people asked: „O Messenger of Allah, who are your „kin‟ in whom affection is obligatory for?‟ He, peace and blessings be upon him and his progeny, replied: ((„Ali, Fātima, and their descendants)).”
Ahmed related it in Al-Manāqib. Al-Haythami related it in his Majmu’ (V. 7, p. 103 and V. 9, p. 168). In both of them, it says: „At-Tabarāni narrated it and Ibn Hajar mentioned it in his As-Sawā’iqa (p. 101). Ahmed, at-Tabarāni, and Ibn Hātim mention it. Al-Hākim mentioned it on the authority of Ibn „Abbās. Ash-Shabnaji mentioned it in his Nur al-Absār (p. 101). This is also on the authority of al-Baghawi in his Qur‟ānic exegesis.‟
Regarding the “kin” mentioned meaning the kin of the Messenger of Allah, peace and blessings be upon him and his progeny, it is stated by:Ibn Jarīr in his Qur‟ānic exegesis (V. 25, p. 16) on the authority of Sa‟id bin Jubayr and (p. 17) on the authority of Abu Ishāq; Abu Nu‟aym in his Al-Hilaya (V. 3, p. 201) with the chain of authority ending with Jābir; al-Hākim in Al-Mustadrak (V.3, p. 172) on the authority of al-Hassan bin „Ali; Ibn Athīr in Usd al-Ghāba (V. 5, p. 367) on the authority of Habīb bin Abi Thābit; Al-Muhib at-Tabari in Dhakhā`ir al-A’qba (p. 25); Ibn Hajar in his As-Sawā’iqa (p. 101) on the authority of „Ali, upon him be peace, (p. 102) on the authority of Ibn „Abbās, and stated that it was on the authorities of ath-Tha‟labi and al-Baghawi; and az-Zamakhshari in his Qur‟ānic exegesis on the verse of affection on the authority of Jarīr.
Incident of the Cloak (al-Kisā)
Regarding the incident of the cloak, it is narrated that when the Prophet, peace and blessings be upon him and his progeny, received the verse: {Verily Allah wills to remove from you sin, O People of the House, and purify you thoroughly} (33:33), he came to „Ali, Fātima, al-Hassan, and al-Hussein, placed them under his cloak, and said: ((O Allah, These are the People of my House! Therefore, remove impurity from them and purify them with a thorough purification!))
The following from amongst our scholars relate it: an-Nasir al-Haqq al-Hassan bin „Ali, Abu Tālib, al-Murshid Billah, Muhammad bin Mansur al-Murādi, Muhammad bin Sulayman al-Kufi, the author of Al-Muhīt—„Ali bin al-Hussein, al-Hākim al-Jushmi, and al-Hākim al-Haskāni.
The following from the scholars of hadīth narrated it: Ibn Abi Shayba, Ibn „Uqba, Ibn al-Maghāzali, Mālik bin Anas, Waki‟, Ahmed bin Hanbal, Ishāq bin Rāhawayh, Muslim, Abu Dawud, at-Tirmidhi, ad-Daraqutni, ath-Tha‟labi, al-Wāhidi, al-Hākim, at-Tahāwi, Abu Ya‟la, Abu Shaykh, at-Tabarāni, al-Bayhaqi, Abid bin Humayd, Matīn, Ibn Abi Dawud, Ibn Abi Hātim, Ibn Jarīr, Ibn Khuzaymah, Ibn „Asākir, Ibn Mardawayh, Ibn al-Mundhir, Ibn Mani‟, Ibn an-Najjār, al-Muhib ad-Dīn at-Tabari, al-Baghawi, and others.
It is narrated on the authority of the following companions: „Ali, upon him be peace, al-Hassan, upon him be peace, Fātima az-Zahra, upon her be peace, Ibn „Abbās, „Abdullah bin Ja‟far, Jābir bin „Abdullah, Umm Salama, her son—Umar bin Abi Salama, A‟isha, al-Barā bin Āzib, Wāthila bin al-Asqa‟, Abu Sa‟id al-Khudri, Anas bin Mālik, Sa‟id bin Abi Waqqās, and al-Hamrā—the freed slave of the Messenger of Allah, peace and blessings be upon him and his progeny.
These narrations all indicate the collection of the four: „Ali, [Fātima] az-Zahra, al-Hassan, and al-Hussein, with the Messenger, peace and blessings be upon him and his progeny. He wrapped them in his
