Hadith 114: On the Day of Resurrection when the Sirat (Bridge) is erected on the edge of Jahannam, no one is permitted to cross it (for salvation) except for the person who has the book of the wilayah of ‘Ali ibn Abi Talib radiya Llahu ‘anhu.
Hadith 113: When ‘Ali ibn Abi Talib went forward in the Conquest of Khaybar, the Prophet salla Llahu ‘alayhi wa sallam said to him, “O ‘Ali, had it not been that a group of my Ummah says regarding you what the Christians say about ‘Isa ibn Maryam…
January 31, 2019Hadith 115: When the death of Abu Bakr al Siddiq came, I heard ‘Ali ibn Abi Talib say, “The mutafarrisun (those endowed with recognizing Prophethood) among the people are four: two women and two men. ….
January 31, 2019BACK⇒ Return to Table of contents
Hadith 114
إذا كان يوم القيامة، ونصب الصراط على شفير جهنم، لم يجز إلا من معه كتاب ولاية علي بن أبي طالب.
On the Day of Resurrection when the Sirat (Bridge) is erected on the edge of Jahannam, no one is permitted to cross it (for salvation) except for the person who has the book of the wilayah of ‘Ali ibn Abi Talib radiya Llahu ‘anhu.
This hadith is narrated from Anas, ‘Ali, and Ibn ‘Abbas radiya Llahu ‘anhum.
The Hadith of Anas
Ibn al Maghazili narrates this version of the hadith — Ahmed ibn Muhammad ibn ‘Abdul Wahhab informed us idhnan (he authorized us to transmit this hadith) — from al Qadi Abu al Faraj Ahmed ibn ‘Ali — Abu Ghanim Sahl ibn Ismail ibn Bulbul narrated to us — Abu al Qasim al Taʾi narrated to us — Muhammad ibn Zakariyya al Ghalabi narrated to us — al ‘Abbas ibn Bakkar narrated to me — from ‘Abdullah ibn al Muthanna — from his uncle Thumamah ibn ‘Abdullah ibn Anas — from his father — from his grandfather who said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam said…”[1]
This hadith is mawdu’ (fabricated).
Al ‘Abbas ibn Bakkar is a kadhdhab (liar), as mentioned by al Daraqutni.
Al Ghalabi was suspected of fabrication by al Daraqutni.
There is a difference of opinion regarding the status of ‘Abdullah ibn al Muthanna.
Ibn al Maghazili is da’if (weak).
His teacher Ibn ‘Abdul Wahhab ibn Tawan Abu Bakr is unidentified.
Everyone above him up until al Ghalabi is unidentified.
This hadith has another version with a lengthier wording. Therefore, I have mentioned this hadith separately after this hadith.
The Hadith of ‘Ali
Ibn al Jawzi narrates this version of the hadith with a chain of transmission that contains narrators, most of whom are unidentified.[2]
It contains the narrator Ibrahim ibn ‘Abdullah. He is matruk (suspected of forgery). Al Dhahabi and Ibn Hajar both deemed this hadith to be batil (false).[3]
Abu Nuaim and Abu ‘Ali al Haddad both narrate this hadith with chains of transmission that are replete with narrators that are majhul (unknown) and unidentified.[4]
The Hadith of Ibn ‘Abbas
Al Khatib narrates this version of the hadith from Muhammad ibn Faris.[5] He is not a thiqah (reliable) nor is he trustworthy.
Both his father and grandfather are majhul (unknown).
After mentioning this hadith, al Khatib said, “These two ahadith are batil (false).”
In short, the hadith is mawdu’ (fabricated). All of its chains of transmission are wahiyah (feeble). Al Dhahabi said that the hadith is mawdu’.[6]
[1] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 289.
[2] Ibn al Jawzi: Kitab al Mawdu’at, 1/399.
[3] Al Dhahabi: Mizan al I’tidal, 1/44; Ibn Hajar: Lisan al Mizan, 1/75.
[4] Abu Nuaim: Akhbar Asbahan, 1/400; al Suyuti: al Laʾali al Masnu’ah, 1/347.
[5] Al Khatib: Tarikh Baghdad, 3/161.
[6] Al Dhahabi: Mizan al I’tidal, 3/339.