أوصي من آمن بي وصدقني بولاية علي، فمن تولاه تولاني، ومن تولاني تولى الله.
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.
This hadith is narrated from ‘Ammar ibn Yasir, Ibn ‘Abbas, Ibn Mas’ud, Hudhayfah, and Zaid ibn Arqam radiya Llahu ‘anhum.
Ibn ‘Adi narrates this version of the hadith (and Ibn ‘Asakir in a similar manner) — Muhammad ibn ‘Ubaidullah ibn Fudayl informed me — ‘Abdul Wahhab ibn al Dahhak narrated to us — Ibn ‘Ayyash narrated to us — from Muhammad ibn ‘Ubaidullah ibn Abi Rafi’ — from Abu ‘Ubaidah ibn Muhammad ibn ‘Ammar ibn Yasir — from his father — from his grandfather who said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam said…”
Muhammad ibn ‘Ubaidullah ibn Abi Rafi’ is matruk (suspected of forgery).
‘Abdul Wahhab ibn al Dahhak al Himsi is a kadhdhab (liar).
Ibn ‘Adi, Ibn ‘Asakir, and others also narrate this hadith with different chains of transmission that are saqitah (wholly unreliable).
Al Albani ruled the hadith a fabrication.
Ibn ‘Asakir narrates this version of the hadith from ‘Abdul Rahman ibn Qubaysah. He could not be traced.
It also contains the narrator Abu Hudhayfah. Perhaps he is Musa ibn Mas’ud al Nahdi al Basri. He is da’if (weak).
It also contains the narrator Muhammad ibn ‘Ali ibn Khalaf al ‘Attar. There is a difference of opinion regarding his status as a narrator.
The beginning of the hadith is sahih (authentic). The munkar (unacceptable) portion is: “For verily the servant does not undertake/attain my wilayah (mastership) except with the love of ‘Ali.”
Al Albani says the hadith is unacceptable with this ending.
Al Hakim narrates this version of the hadith — from Muhammad ibn Khalid ibn ‘Abdullah al Wasiti. He is da’if (weak). In fact, Ibn Ma’in deemed him a kadhdhab (liar).
It also contains the narrator ‘Abdullah ibn Muhammad ibn ‘Abdul Rahman ibn Ghazwan. He is a kadhdhab (liar).
It also contains the narrator ‘Ali ibn Jabir. I could not trace him.
Al Suyuti, Ibn ‘Iraq, and al Albani mention this hadith in their respective works on fabrications.
Abu Nuaim narrates this version of the hadith from al Ghalabi. He is accused of lying.
It also contains the narrator Bishr ibn Mihran al Khassaf. Abu Hatim abandoned his hadith.
Al Hakim and others narrate this hadith. Al Hakim authenticated this hadith; however, he was mistaken. It contains the narrator Yahya ibn Ya’la al Aslami. He is da’if (weak).
It also contains the narrator Ibn Ishaq al Sabi’i. He is a mudallis (obfuscates when he narrates) and a mukhtalit (commits serious errors).
Both al Dhahabi and al Albani rule the hadith to be a fabrication.
In short, the hadith has wordings, as mentioned previously, that are all wahiyah (feeble) and saqitah (wholly unreliable). They revolve around narrators that have been suspected of forgery, abandoned, and unknown. Moreover, the hadith is evidently unacceptable. Whoever ruled it a fabrication was correct.
 Ibn ‘Adi: al Kamil, 6/113.
 Ibn ‘Adi: al Kamil, 6/113; Ibn ‘Asakir: Tarikh Dimashq, 42/240.
 Al Albani: Silsilat al Ahadith al Da’ifah, 10/4882.
 Ibn ‘Asakir: Tarikh Dimashq, 42/241.
 Ibn Hajar: Lisan al Mizan, 5/289.
 Al Albani: Silsilat al Ahadith al Da’ifah, 10/4883.
 Al Hakim: Mustadrak al Hakim, hadith no. 153.
 Al Suyuti: al Ziyadat, 1/252; Ibn ‘Iraq: Tanzih al Shari’ah, 1/397; al Albani: Silsilat al Ahadith al Da’ifah, 10/4884.
 Abu Nuaim: Hilyat al Awliyaʾ, 1/86 and 4/174.
 Al Hakim: Mustadrak al Hakim, 3/4642
 Ibn al Mulaqqin: Mukhtasar Talkhis al Hakim, 3/1418; al Albani: Silsilat al Ahadith al Da’ifah, 2/892.