انطلقت أنا والنبي صلى الله عليه وسلم حتى أتينا الكعبة، فقال لي رسول الله صلى الله عليه وسلم: اجلس. وصعد على منكبي، فذهبت لأنهض به، فرأى مني ضعفا، فنزل وجلس لي نبي الله صلى الله عليه وسلم، وقال: اصعد على منكبي. قال: فصعدت على منكبيه. قال: فنهض بي، قال: فإنه يخيل إلي أني لو شئت لنلت أفق السماء، حتى صعدت على البيت، وعليه تمثال صفر، أو نحاس، فجعلت أزاوله عن يمينه، وعن شماله، وبين يديه، ومن خلفه، حتى إذا استمكنت منه، قال لي رسول الله صلى الله عليه وسلم: اقذف به فقذفت به، فتكسر كما تتكسر القوارير. ثم نزلت، فانطلقت أنا ورسول الله صلى الله عليه وسلم نستبق، حتى توارينا بالبيوت، خشية أن يلقانا أحد من الناس.
Nabi salla Llahu ‘alayhi wa sallam and I set out until we reached the Ka’bah. The Prophet salla Llahu ‘alayhi wa sallam said to me, “Sit.” He climbed on my shoulders. I went to stand up (with him salla Llahu ‘alayhi wa sallam on my shoulder) and he noticed my inability to do so. As a result, he came down and sat for me (instead). He said, “Climb on my shoulders.” So I climbed on his shoulders. He stood up with me. I felt as if I could have climbed the heights of the sky. (After standing up with me) I climbed on top of the Ka’bah. On the Ka’bah was a brass or copper statute. I began digging away at it from its right, left, front and back until I was able to take hold of it. The Prophet salla Llahu ‘alayhi wa sallam said to me, “Push it (off the Ka’bah).” I pushed it and it shattered just like bottles shatter. I came down and then the Prophet salla Llahu ‘alayhi wa sallam and I fled until we disappeared into the houses, fearing that someone might run into us.
This hadith is narrated by ‘Ali with the following two chains of transmission:
- Imam Ahmed, al Hakim and others narrate from Nuaim ibn Hakim al Mada’ini, from ‘Ali radiya Llahu ‘anhu.
Al Hakim says that this hadith has an authentic chain; however, Imam al Bukhari and Imam Muslim did not include it in their respective collections.
Al Dhahabi replied in his abridgement of al Mustadrak and said that the isnad (chain of transmission) is fine but the matn (text) is munkar (unacceptable).
There is a difference of opinion regarding Nuaim ibn Hakim; it has been said he is Abu Maryam al Thaqafi al Mada’ini and al Hanafi al Kufi. It has been said these are actually two different people (who narrate from ‘Ali). Imam al Nasa’i says, “Qais Abu Maryam al Hanafi is a thiqah (reliable).” Ibn Hibban mentions him Kitab al Thiqat as, “Qais Abu Maryam al Thaqafi al Mada’ini.” Al Daraqutni says: “Abu Maryam al Thaqafi narrating from ‘Ammar is majhul (unknown).”
- Ibn al Maghazili narrates from Abu Hurairah who said:
عن أبي هريرة، قال: قال رسول الله صلى الله عليه وسلم لعلي بن أبي طالب يوم فتح مكة: أما ترى هذا الصنم بأعلى الكعبة؟ قال: بلى يا رسول الله. قال: فأحملك فتناوله. فقال: بل أنا أحملك يا رسول الله! فقال والله لو أن ربيعة، ومضراً جهدوا أن يحملوا مني بضعة وأنا حي ما قدروا، ولكن قف يا علي، فضرب رسول الله صلى الله عليه وسلم بيده إلى ساقي علي فوق القربوس، ثم اقتلعه من الأرض بيده فرفعه، حتى تبين بياض إبطيه، ثم قال له: ما ترى يا علي؟ قال: أرى أن الله قد شرفني بك، حتى أني لو أردت أن أمس السماء لمسستها، فقال له: تناول الصنم يا علي، فتناوله، ثم رمى به، ثم خرج رسول الله صلى الله عليه وسلم من تحت علي، وترك رجليه، فسقط على الأرض، فضحك، فقال له: ما أضحكك يا علي؟ فقال: سقطت من أعلى الكعبة فما أصابني شيء! فقال رسول الله صلى الله عليه وسلم وكيف يصيبك شيء، وإنما حملك محمد، وأنزلك جبريل عليه السلام.
The Prophet salla Llahu ‘alayhi wa sallam said to ‘Ali ibn Abi Talib on the day Makkah was conquered, “Do you not see this idol on top of the Ka’bah?”
‘Ali said, “But of course, O Messenger of Allah.”
Nabi salla Llahu ‘alayhi wa sallam said, “I will lift you up, then grab hold of it.”
He said, “Rather I lift you, O Messenger of Allah!”
The Prophet salla Llahu ‘alayhi wa sallam said, “By Allah, if Rabi’ah and Mudar attempted to lift even a portion of me while I am alive, they would not be able to do so. O ‘Ali, you should rather stand.”
The Prophet salla Llahu ‘alayhi wa sallam struck the thighs of ‘Ali above the saddlebow with his hand, pulled him from the ground with one hand, and lifted him up such that the whiteness of his armpits became visible.
Then he asked, “What do you see, O ‘Ali?”
He said, “I see that Allah has honoured me with you such that even if I wanted to touch the sky, I could.”
Nabi salla Llahu ‘alayhi wa sallam said to him, “O ‘Ali, take hold of the idol.”
So he took hold of it and hurled it (to the ground). The Prophet salla Llahu ‘alayhi wa sallam left (his position) from beneath ‘Ali and consequently left his feet (hanging midair). ‘Ali immediately fell to the ground.
He laughed and the Prophet salla Llahu ‘alayhi wa sallam remarked, “What makes you laugh, O ‘Ali?”
He said, “I fell from the top of the Ka’bah and nothing happened to me!”
The Prophet salla Llahu ‘alayhi wa sallam said, “How can anything happen to you when Muhammad has lifted you up and Jibr’il has brought you down?”
This hadith is mawdu’ (fabricated). It contains uncanny words that do not befit the eloquence of the Prophet salla Llahu ‘alayhi wa sallam.
Ibn al Maghazili is da’if (weak).
Al Tahhan and Muhammad ibn al Hassan al Hassani could not be traced.
Muhammad ibn Ghiyath is Abu Labid. His biography appears in al Jarh wa al Ta’dil and al Tarikh al Kabir. However, they do not mention anything regarding his status as a narrator.
Ibn Jud’an is da’if (weak).
Ibn Taymiyyah writes:
The answer (to this problem) is that the hadith, if it is authentic, says nothing about the special characteristics of the imams, nor ‘Ali. This is because Nabi salla Llahu ‘alayhi wa sallam used to read salah while carrying Umamah bint Abi al ‘As ibn Rabi’ on his shoulder. When he would stand, he would carry her. And when he went into sajdah, he placed her down. When he would make sajdah, al Hassan would come and ride on his salla Llahu ‘alayhi wa sallam back and he would say, “My son is riding on my back.” Nabi salla Llahu ‘alayhi wa sallam used to kiss the stomach of Hassan. The fact that Nabi salla Llahu ‘alayhi wa sallam would pick up an infant girl or boy means there is no particular significance in him carrying ‘Ali; he included others in this act as well. He only carried ‘Ali because of ‘Ali’s inability to carry him. Therefore, this (incident) should be recorded among the virtues of the Prophet salla Llahu ‘alayhi wa sallam; the virtue for the person carrying Nabi salla Llahu ‘alayhi wa sallam is a greater action than the virtue of whoever Nabi salla Llahu ‘alayhi wa sallam carries. Just as on the Day of Uhud, the likes of Talhah ibn ‘Ubaidullah carried Nabi salla Llahu ‘alayhi wa sallam; this action aided the Prophet salla Llahu ‘alayhi wa sallam whereas in the other instance, the Prophet salla Llahu ‘alayhi wa sallam aided the other person. It is a known fact that providing bodily and material benefit to him salla Llahu ‘alayhi wa sallam is a greater action than others benefitting the bodily and material benefit of Nabi salla Llahu ‘alayhi wa sallam.
In short, the hadith with the first wording is da’if (weak) and with the second wording it is mawdu’ (fabricated) and munkar (unacceptable).
 Imam Ahmed: Musnad Ahmed, 1/84; al Hakim: Mustadrak al Hakim, hadith no. 3387.
 Ibn Abi Hatim al Razi: Kitab al Jarh wa al Ta’dil, 8/54; Imam al Bukhari: al Tarikh al Kabir, 1/207.