Rather, he said, “I remind you, by Allah, of my .

Rather, he said, “I remind you, by Allah, of my .” The remembrance of them by the Ummah means that they must remember what had previously been commanded before that, in terms of giving them their rights and refraining from oppressing them.

And this matter had already been explained before Ghadir Khumm.[^1] He also says: وأما قوله وعترتي أهل بيتي وأنهما لن يفترقا حتى يردا على الحوض فهذا رواه الترمذى وقد سئل عنه احمد بن حنبل فضعفه وضعفه غير واحد من أهل العلم وقالوا لا يصح وقد أجاب عنه طائفة بما يدل على أن أهل بيته كلهم لا يجتمعون على ضلالة قالوا ونحن نقول بذلك كما ذكر القاضي أبو يعلي وغيره As for his statement “and my offspring, my .

Verily, both shall never separate from each other until they meet me at the Lake-Fount”, this is recorded by al-Tirmidhi. Ahmad b. Hanbal was asked about it, and he declared it dha’if, and many of the people of knowledge equally classified it as dha’if and said, “It is not authentic”. A group have also replied it with that which proves that his altogether do not agree on an error.

They said “We too say that” as al-Qadi Abu Ya’la and others mentioned.[^2] The arguments of our Shaykh, in simplified forms, are: There are only two versions of Hadith al-Thaqalayn: that of Sahih Muslim and the other of Sunan al-Tirmidhi. The version of al-Tirmidhi was declared dha’if by Ahmad and the other people of knowledge. The version of Sahih Muslim is doubtful too, which is why Ibn Taymiyyah says about it: “if the Prophet really said it”.

The version in Sahih Muslim only commands the Ummah to follow the Qur’an alone. It contains no order to follow the . So, no one is obliged to follow the . The ‘itrah of the Prophet, sallallahu ‘alaihi wa alihi, are all of Banu Hashim, including all those who are not from his offspring. These submissions of our dear Shaykh – as usual – contain several levels of misleading information.

First and foremost, every single version of the hadith is sahih as we have proved so far – whether that of Sahih Muslim, or Sunan al-Tirmidhi or others. None of them is dha’if. So, even if Ahmad b. Hanbal and some other Sunni ‘ulama had declared some versions of the hadith as dha’if, they would have made such statements in error. Meanwhile, errors of scholars are not followed in Islam, nor are they accepted as hujjah.

All the various versions of Hadith al-Thaqalayn have been narrated through sahih or hasan chains. As such, there is no doubt about their authenticity.