علي مع الحق، والحق مع علي، ولن يفترقا حتى يردا علي الحوض يوم القيامة.
‘Ali is with the truth and the truth is with ‘Ali. They will never separate until they both arrive at the Hawd (Cistern) on the Day of Judgment.
This hadith is narrated by Umm Salamah and Abu Sa’id radiya Llahu ‘anhuma.
The Hadith of Umm Salamah
Al Khatib narrates from ‘Abdul Salam ibn Salih — ‘Ali ibn Hashim ibn al Barid — narrated to us — from his father — from Abu Sa’id al Tamimi — from Abu Thabit, the mawla (freed slave) of Abu Dharr who said, “I entered the presence of Umm Salamah and saw her crying. She was mentioning the name of ‘Ali and said, ‘I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam,’” saying the hadith.
‘Abdul Salam is al Harawi. It has been mentioned previously that he is suspected of lying.
Abu Sa’id Dinar is not a thiqah (reliable). He is matruk al hadith (suspected of forgery).
Abu Thabit could not be traced.
Ibn Taymiyyah did not find a chain of transmission for this hadith; consequently, he denied it. However, he erred.
The Hadith of Abu Sa’id
Abu Ya’la narrates — Muhammad ibn ‘Abbad al Makki narrated to us — Abu Sa’id narrated to us — from Sadaqah ibn al Rabi’ — from ‘Umarah ibn Ghaziyyah — from ‘Abdul Rahman ibn Abi Sa’id — from his father.
Sadaqah ibn al Rabi’ is regarded as a thiqah (reliable) by Ibn Hibban. Ibn Hibban is known for deeming majhul (unknown) narrators as reliable. Ibn Abi Hatim mentions a biography about him; however, he did not make mention of any jarh (impugning statement) or ta’dil (statement of approval).
Abu Sa’id is the mawla (freed slave) of Banu Hashim. There is a difference of opinion regarding his status. The better opinion is that he is Hassan al hadith (fair in hadith). However, this type of hadith from him is unacceptable.
In short, the hadith is da’if (weak); the first chain of transmission is saqit (wholly unreliable), and the second chain of transmission is da’if (weak).
 Al Khatib: Tarikh Baghdad, 14/321.
 Ibn Taymiyyah: Minhaj al Sunnah al Nabawiyyah, 4/238
 Abu Ya’la: Musnad Abi Ya’la, hadith no. 1052.
 Ibn Hibban: Kitab al Thiqat, 8/319
 Ibn Abi Hatim: Kitab al Jarh wa al Ta’dil, 4/433.