كنت جالسا عند أبي بكر، فأتاه رجل، فقال: يا خليفة رسول الله؛ إن رسول الله صلى الله عليه وسلم وعدني أن يحثو لي ثلاث حثيات من تمر. قال أبو بكر: ادعو لي عل يا، فجاء علي، فقال أبو بكر: يا أبا الحسن؛ إن هذا يزعم أن رسول الله صلى الله عليه وسلم وعده أن يحثو له ثلاث حثيات من تمر، فاحثها له، فحثاها له ثلاث حثيات. ثم قال: عدوها، فعدوها، فوجدوا في كل حثوة ستين تمرة، لا يزيد واحدة على الأخرى. فقال أبو بكر: صدق الله ورسوله، سمعت رسول الله صلى الله عليه وسلم ليلة الهجرة، ونحن خارجون من مكة إلى المدينة، يقول: يا أبا بكر كفي وكف علي في العدل سواء.
I was sitting with Abu Bakr when a man came to him and said, “O Khalifah of the Messenger of Allah, verily the Messenger of Allah salla Llahu ‘alayhi wa sallam promised me that he would pick up for me (and give) three handfuls of dates.” Abu Bakr said, “Call ‘Ali for me.” ‘Ali came and Abu Bakr said to him, “O Abu al Hassan, verily this person claims that the Messenger of Allah salla Llahu ‘alayhi wa sallam promised him that he would pick up (and give) three handfuls of dates to him. Pick them for him.” And so ‘Ali scooped three handfuls and said, “Count them.” And so they counted them. They found that every handful equally contained sixty dates. Abu Bakr said, “Allah and His Messenger have spoken the truth. I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam on the night of Hijrah—when we left Makkah on our way to Madinah—say, “O Abu Bakr, the palm of my hand and the palm of ‘Ali’s hand with regards to justice is equal.”
This hadith is narrated by Hubshi ibn Junadah and Abu Hurairah radiya Llahu ‘anhuma.
Ibn al Maghazili and others narrate — from Ahmed ibn Muhammad ibn Salih — Muhammad ibn Muslim ibn Warah al Dari narrated to us — ‘Abdullah ibn Rajaʾ narrated to us — Israʾil narrated to us — from his grandfather Abu Ishaq — from Hubshi ibn Junadah…
Ibn ‘Asakir says, “The burden (for the hadith being problematic) is, according to me, upon al Tammar (Ahmed ibn Muhammad ibn Salih).”
This is an accusation of lying leveled against him by Ibn ‘Asakir, as is the habit of the hadith scholars (to use the term al haml ‘ala (The burden for the hadith being problematic).
Similar sentiments have been uttered by al Dhahabi, Ibn Hajar, and Ibn ‘Iraq.
Abu Ishaq is al Sabi’i. He is a mudallis (obfuscates when he narrates) and a mukhtalit (commits serious errors).
Al Khatib narrates this hadith with a chain of transmission that is batil (false). Al Khatib says, “This hadith is batil (false) with this chain of transmission. Qasim al Malti is the only person to narrate it, and he used to fabricate hadith.” In another place, al Khatib says, “He was a kadhdhab affak (liar). He used to fabricate hadith.” Al Daraqutni says he was a kadhdhab (liar).
Similarly, it also contains the narrator Abu Umayyah. He is mukhtalit (commits serious errors) and not a thiqah (reliable). He is unreliable, as mentioned in Mizan al I’tidal.
Both al Dhahabi and al Albani ruled the hadith to be a fabrication.
In short, the hadith is mawdu’ (fabricated), as mentioned by al Dhahabi and others.
 Ibn al Maghazili: Manaqib ‘Ali, hadith no. 170.
 Ibn ‘Asakir: Tarikh Dimashq, 42/369.
 Al Dhahabi: Mizan al I’tidal, 1/146; Ibn Hajar: Lisan al Mizan, 1/286; Ibn ‘Iraq: Tanzih al Shari’ah, 1/393.
 Al Khatib: Tarikh Baghdad, 8/76.
 Ibid., 12/446.
 Ibn Hajar: Lisan al Mizan, 4/456.
 Al Dhahabi: Talkhis al ‘Ilal, hadith no. 72 and Mizan al I’tidal, 4/493; al Albani: Silsilat al Ahadith al Da’ifah, 10/4897.Back to top