Hadith 100: O ‘Ali, glad tidings to the person who loves you and believes in you. And destruction upon the person who hates you and belies you.

Hadith 99: I saw the Prophet salla Llahu ‘alayhi wa sallam applying kuhl (antimony) to the eye of ‘Ali radiya Llahu ‘anhu with his saliva.
January 30, 2019
Hadith 101: Verily the two angels of ‘Ali ibn Abi Talib boast to all the other angels because they are with ‘Ali. This is because they have never ascended unto Allah with regards to something (concerning ‘Ali) that upset Him.
January 31, 2019

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Hadith 100

يا علي طوبى لمن أحبك وصدق فيك، وويل لمن أبغضك وكذب فيك.

O ‘Ali, glad tidings to the person who loves you and believes in you. And destruction upon the person who hates you and belies you.

 


This hadith is narrated from ‘Ammar ibn Yasir, Abu Ayub al Ansari, and ‘Ali radiya Llahu ‘anhum.

 

The Hadith of ‘Ammar ibn Yasir

Al Hakim and others narrate this hadith — from Sa’id ibn Muhammad al Warraq — from ‘Ali ibn al Hazawwar — I heard Abu Maryam al Thaqafi — I heard ‘Ammar ibn Yasir radiya Llahu ‘anhu saying, “I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam say to ‘Ali…”[1]

Al Hakim authenticated the hadith. Al Dhahabi disagreed and said, “In fact, it contains the narrators Sa’id ibn Muhammad al Warraq and ‘Ali ibn al Hazawwar. They are both matruk (suspected of forgery).”[2]

The hadith is as al Dhahabi says.

In another place, al Dhahabi says the hadith is batil (false).[3]

Al Albani ruled the hadith to (also) be batil (false).[4]

Ibn al Jawzi says the hadith is not authentic.[5]

Ibn ‘Asakir and others also narrate this version of the hadith with a chain of transmission that is saqit (wholly unreliable).[6] It contains the following defects:

  • ‘Ali ibn al Hazawwar is matruk (suspected of forgery).
  • Asbagh ibn Nubatah is matruk (suspected of forgery).
  • I could not trace Abu Hizazah and Abu Maryam; in one narration, Abu Maryam is referred to as al Khawlani, and in another narration he is referred to as al Saluli. In yet another narration, he is referred to as al Thaqafi. All of this comes from chains of transmission that are batilah (false), as I have explained in the original work.

 

The Hadith of Abu Ayub al Ansari

Ibn al Maghazili and others narrated — from Sa’d ibn Tarif and Asbagh ibn Nubatah.[7] Both of them are matruk and have been accused of lying.

It also contains the narrator Ishaq ibn Bishr. He is either al Kahili or al Bukhari. Both of them are kadhdhabs (liars).

It also contains the narrator Muhajir ibn Kathir. I do not know who he is. Perhaps he is the one whom Abu Hatim and al Azdi say is matruk al hadith (suspected of forgery in hadith).[8]

Al Shajari also narrates this hadith — from ‘Ali ibn al Hazawwar and Asbagh ibn Nubatah.[9] They are both matruk (suspected of forgery).

 

The Hadith of ‘Ali

Al Shajari narrates from Musa ibn Ibrahim al Marwazi al A’war.[10] His name is either Abu ‘Imran al Marwazi; in which case Yahya ibn Ma’in deemed him a kadhdhab (liar). Al Daraqutni and others said he is matruk (suspected of forgery);[11] if he is someone else then he is majhul (unknown).

 

In short, the hadith is batil (false). All of its chains of transmission are wahiyah (feeble) and saqitah (wholly unreliable).

 

NEXT⇒ Hadith 101


[1] Al Hakim: Mustadrak al Hakim, 3/4657.

[2] Al Dhahabi: Mukhtasar Talkhis al Dhahabi, 3/1480.

[3] Al Dhahabi: Mizan al I’tidal, 3/118.

[4] Al Albani: Silsilat al Ahadith al Da’ifah, 10/4895.

[5] Ibn al Jawzi: Kitab al Mawdu’at, 1/242.

[6] Ibn ‘Asakir: Tarikh Dimashq, 42/282.

[7] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 159.

[8] Al Dhahabi: Mizan al I’tidal, 4/193; Ibn Hajar: Lisan al Mizan, 6/104.

[9] Al Shajari: al Amali, 2/2436.

[10] Al Shajari: al Amali, 2/698.

[11] Al Dhahabi: Mizan al I’tidal, 4/199.

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