Hadith 110: On the Day of Resurrection, Allah subhanahu wa ta ‘ala will make for me to the right of the ‘Arsh (Throne) a domed edifice made from red gold.

Hadith 109: Whoever desires to hold firm to the red stick which Allah subhanahu wa ta ‘ala planted in the Garden of Eden with His right hand should hold firm to the love of ‘Ali ibn Abi Talib.
January 31, 2019
Hadith 111: I advise the person who brings faith in me and believes in me with the wilayah (mastership) of ‘Ali. Whoever undertakes his wilayah has undertaken my wilayah. And whoever undertakes my wilayah has undertaken (the wilayah of) Allah.
January 31, 2019

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Hadith 110

إذا كان يوم القيامة صف الله عز وجل لي عن يمين العرش قبة من ذهبة حمراء، وصف لأبي إبراهيم قبة من ذهبة حمراء، وصف لعلي فيما بينهما قبة من ذهبة حمراء، فما ظنك بحبيب بن خليلين.

On the Day of Resurrection, Allah subhanahu wa ta ‘ala will make for me to the right of the ‘Arsh (Throne) a domed edifice made from red gold. And He will make for my father Ibrahim a domed edifice made from red gold. And He will make for ‘Ali a domed edifice made from red gold in-between theirs. What then is your opinion regarding a habib (beloved) between two khalils (i.e. between me and Ibrahim)?

 


This hadith is narrated from Abu Hathmah, Hudhayfah and Salman radiya Llahu ‘anhum.

 

The Hadith of Abu Hathmah

Ibn al Maghazili narrates this version of the hadith from al Ashqar — Jarir ibn ‘Abdul Hamid narrated to us — from Muhammad ibn Ishaq — from ‘Abdul Rahman — from Sahl ibn Abi Hathmah — from his father who said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam said…”[1]

As mentioned previously, Ibn al Maghazili is da’if (weak).

Al Hussain ibn Hassan al Ashqar is da’if (weak). Some have even suspected him of lying.

Ibn Ishaq is a mudallis[2] (obfuscates when he narrates) and he is narrating with the word ‘an (from).

‘Abdul Rahman is Ibn Mas’ud ibn Nayyar. He is unidentified, as mentioned by Ibn al Qattan. Ibn Hibban regarded him as a thiqah (reliable), as per his rule in rendering anyone whose condition is unknown as reliable.

Added to this is the fact that he narrates this hadith with wordings that are both dissimilar; this further emphasizes the weakness and feebleness of the hadith.

 

The Hadith of Hudhayfah

Ibn al Jawzi narrates this version of the hadith from al Hakim — Abu Jubayr Muhammad ibn Ahmed ibn Muhammad al Musafihi narrated to us — my father narrated to me — Ahmed ibn Abi Habib al Jurjani narrated to us — Abu Ma’qil Yazid ibn Ma’qil narrated to us — from ‘Uqbah ibn Musa — from Salim — from Hudhayfah…[3]

Ibn al Jawzi says, “This hadith is not authentic. ‘Uqbah ibn Musa and Yazid ibn Ma’qil are both majhul (unknown).”[4]

Al Dhahabi says, “The chain of transmission is sheer darkness from al Hakim to Hudhayfah. It is a lie.”[5]

 

The Hadith of Salman

Ibn al Jawzi narrates this version of the hadith — from ‘Ali ibn al Hassan al Khasrujardi.[6] He is the problem in the hadith. Al Dhahabi says this hadith is batil (false).[7]

In short, the hadith is mawdu’ (fabricated). A person who possesses a disdainful amount of fanaticism and little faith and no shame invented this hadith.

 

NEXT⇒ Hadith 111


[1] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 265, 266.

[2] For an explanation of this term, Click Here. [translator’s note]

[3] Ibn al Jawzi: al ‘Ilal al Mutanahiyah, 1/400.

[4] Op cit.

[5] Al Dhahabi: Talkhis al ‘Ilal, hadith no. 84.

[6] Ibn al Jawzi: al ‘Ilal al Mutanahiyah, 1/401.

[7] Al Dhahabi: Talkhis al ‘Ilal, hadith no. 85.

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