Hadith 12: Looking at ‘Ali is a form of ‘ibadah (worship).
December 7, 2018Hadith 14: O Allah, I ask You for (the quality of) self-sufficiency and (the quality of) self- sufficiency for my mawla after me (i.e. his cousin).
December 7, 2018BACK⇒ Return to Table of contents
Hadith 13
أنا سيد ولد آدم، وعلي سيد العرب.
I am the Sayed (master) of the descendants of Adam and ‘Ali is the master of the Arabs.
Al Albani evaluated all the different chains of transmission.[1] I have added to his evaluation here. ‘Abdullah al Ghumari attempted to strengthen the hadith and al Albani refuted and deconstructed his statements and arguments.
The hadith is narrated from ‘Aʾishah, Jabir, al Hassan or al Hussain ibn ‘Ali, Anas, Abu Sa’id al Khudri and Ibn ‘Abbas radiya Llahu ‘anhum. Salamah ibn Kuhayl narrates it as a mursal[2] hadith.
The Hadith of ‘Aʾishah
This hadith has the following chains of transmission:
- Al Hakim and others narrate — from Abu Hafs ‘Umar ibn al Hassan al Rasibi — Abu ‘Awanah narrated to us — from Abu Bishr — from Sa’id ibn Jubayr — from ‘A’ishah radiya Llahu ‘anha: “Indeed, Nabi salla Llahu ‘alayhi wa sallam said…”[3]
Al Hakim authenticated the hadith and al Dhahabi disagreed in al Talkhis. He states: “Perhaps he (i.e. ‘Umar ibn Hassan al Rasibi) is the one who fabricated this hadith.”[4]
Al Dhahabi states: “(The narration of) ‘Umar ibn Hassan al Rasibi from Abu ‘Awanah is virtually unknown. He narrates a batil (false) report, the text of which reads: ‘‘Ali is the master of the Arabs.’”[5] Ibn Hajar mentioned something similar.[6]
Al Rasibi enjoys a tabi’ (parallel narration) that Ibn ‘Asakir narrates; however, it is not praiseworthy.[7] It contains the narrator al Hassan ibn ‘Ali ibn Ahmed ibn Sulaiman al Baghdadi; I have not seen anyone regard him as a thiqah (reliable).
It also contains the narrator al Himmani. He is da’if (weak) and accused of saraqat al ahadith[8] (appropriating ahadith). It is evident then, that he ‘appropriated’ the hadith from al Rasibi.
The hadith has other chains of transmission; however, they all revolve around Yahya ibn ‘Abdul Hamid al Himmani, the same da’if (weak) narrator accused of “appropriating ahadith”. There is no doubt that this narration is one the “appropriated ahadith”.
Al Himmani enjoys a mutabi’ (parallel narration) that Ibn al Maghazili narrates.[9] However, as I have explained in the original work, the chain of transmission is saqit (wholly unreliable).
- Al Hakim narrates this version with a chain of transmission that contains the narrator al Hussain ibn ‘Ulwan.[10] He is a kadhdhab (liar) and a wadda’ (fabricator).
It also contains a narrator by the name of Ahmed ibn ‘Ubaid ibn Nasih. He is da’if (weak).
- Ibn ‘Asakir narrates this version with a chain of transmission that contains the narrator Abu Bilal al Ash’ari.[11] His name is possibly Mirdas ibn Muhammad ibn al Harith. He is da’if (weak).
It also contains the narrator Jafar ibn Ahmed al ‘Awsaji. I could not trace him. I believe he is the problem in the hadith.
It also contains a narrator by the name of Ya’qub ibn ‘Abdullah ibn Sa’d al Qummi. There is a difference of opinion regarding him.
- Al Qati’i and Ibn ‘Asakir narrate — from ‘Abdul Malik ibn ‘Abd Rabbih Abu Ishaq al Taʾi — Khalaf ibn Khalifah narrated to us — I heard ibn Abi Khalid — from ‘Aʾishah…[12]
Al Dhahabi says about ‘Abdul Malik ibn ‘Abd Rabbih Abu Ishaq al Taʾi: “He is munkar al hadith (narrates unacceptable hadith). He has a fabricated narration from al Walid ibn Muslim.”[13]
Khalaf ibn Khalifah is a mukhtalit (commits serious errors).
Additionally, the hadith is mursal because Ismail ibn Abi Khalid is a tabi’i (successor) who was unaware of the incident. He is also committing tadlis[14] (obfuscating when he is narrating by using the word ‘‘an (from)’). This is proven, as I have mentioned in the original work.
- Ibn ‘Asakir narrates this version with a chain of transmission that contains the narrator ‘Amr ibn Muhammad ibn al Hassan al Zaman.[15] He is munkar al hadith (narrates unacceptable hadith).
It also contains the narrator Ayub ibn ‘Utbah. He is da’if (weak). It has also been mentioned about him that he is laysa bi shay (worthless).
The Hadith of Jabir
Al Hakim narrates this hadith with a chain of transmission that contains the narrator ‘Umar ibn Musa al Wajihi.[16] He is a kadhdhab (liar) who fabricated hadith.
The Hadith of al Hassan or al Hussain ibn ‘Ali
It is evident that he (i.e. one of them) received the hadith from either ‘Aʾishah or Anas.
Al Tabarani and Abu Nuaim narrate this hadith with a batil (false) chain of transmission.[17] It contains the narrator Ibrahim ibn Ishaq al Sini. Al Daraqutni says he is matruk al hadith (suspected of forgery). Ibn Hibban deemed him a thiqah (reliable).[18] However, he is lenient in this regard.
It also contains the narrator Qais ibn al Rabi’. He is da’if (weak). His son inserted hadiths into his father’s collection that were not his.
Layth ibn Abi Sulaim is also in the chain of transmission. He is da’if (weak).
Ibn Kathir says this hadith is munkar (unacceptable).[19]
Al Albani says the hadith is mawdu’ (fabricated).[20]
Abu Nuaim narrates this version of the hadith with a chain of transmission that contains the narrator ‘Abdul Wahhab ibn al ‘Abbas al Hashimi.[21] He is majhul al hal[22] (a narrator whose integrity is not verified).
It also contains the narrator Muhammad ibn Khalaf ibn ‘Abdul ‘Aziz al Maqqari. I could not trace him.
Al Hussain ibn Hassan al Ashqar is another narrator in the chain of transmission. He is da’if (weak). Some hadith critics even accused him of lying.
Qais ibn al Rabi’ is another narrator. As mentioned previously, he is da’if (weak).
The Hadith of Anas
Al Tabarani narrates this hadith with a chain of transmission that contains the narrator Khaqan ibn ‘Abdullah.[23] He is da’if (weak).
It also contains the narrator al Dhira’. I do not know who he is. Al Albani says: “He is majhul (unknown) and therefore, he is the problem of this chain of transmission.”[24]
The Hadith of Abu Sa’id al Khudri
Abu Nuaim narrates this hadith with a chain of transmission that contains the narrator Muhammad ibn Ahmed ibn Yazid al Zuhri.[25] He is da’if (weak) and he “appropriates hadith”.
It also contains the narrator al Khalil ibn Muhammad al ‘Ijli. I have not seen anyone regard him as a thiqah (reliable).
Abu Bakr al Wasiti is another narrator in this chain of transmission. It is unclear who he is.
‘Ubaid ibn al ‘Awwam is another narrator. I could not trace him.
‘Attiyah al ‘Aufi[26] is also part of the chain of transmission. He is da’if (weak).
The Hadith of Ibn ‘Abbas
Ibn al Jawzi narrates this hadith with a chain of transmission that contains the narrator Kharijah ibn Mus’ab ibn Kharijah al Duba’i.[27] He is matruk (suspected of forgery). Ibn Ma’in deemed him a kadhdhab (liar).
The Mursal Hadith of Salamah ibn Kuhayl
Al Khatib narrates this hadith with a chain of transmission that contains the narrator Muhammad ibn Humaid al Razi.[28] He is da’if (weak). In fact, he is accused of lying.
The chain of transmission also contains the narrators ‘Abdullah and Ahmed ibn Khalid al Haruri. I could not trace them.
Additionally, the hadith is mursal.
Ibn al Maghazili narrates this hadith with a chain of transmission that is saqit (wholly unreliable).[29] It contains the narrator Ishaq ibn Bishr al Kahili. More than one hadith critic deemed him a kadhdhab (liar).
It also contains the narrator Ya’qub ibn ‘Abdullah ibn Jafar ibn Abi al Mughirah, he could not be traced.
In short, after evaluating the aforementioned different chains of transmission, there is no doubt that they are saqitah (wholly unreliable) and wahiyah (feeble). The hadith is only favourable for a person in whose heart is a sickness. Our Nabi salla Llahu ‘alayhi wa sallam, is the master of the Arabs and non-Arabs. In fact, he is the master of all the descendants of Adam. There is a consensus among the Sahabah that Abu Bakr is the most virtuous, then ‘Umar. In fact, as mentioned previously, the preference of the Sheikhayn (i.e. Abu Bakr and ‘Umar radiya Llahu ‘anhuma) is authentically transmitted from ‘Ali radiya Llahu ‘anhu.
[1] Al Albani: Silsilat Ahadith al Da’ifah, hadith no. 5678.
[2] For an explanation of this term. please see p. [translator’s note]
[3] Al Hakim: Mustadrak al Hakim, hadith no. 4625.
[4] Siraj al Din ibn al Mulaqqin: Mukhtasar Talkhis al Dhahabi li al Mustadrak, 3/1357.
[5] Al Dhahabi: Mizan al I’tidal, 3/185.
[6] Ibn Hajar: Lisan al Mizan, 4/289.
[7] Ibn ‘Asakir: Tarikh Dimashq, 42/304.
[8] For an explanation of this term. Click Here
[9] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 258.
[10] Al Hakim: Mustadrak al Hakim, hadith no. 4626.
[11] Ibn ‘Asakir: Tarikh Dimashq, 42/305.
[12] Al Qati’i: Zawaʾid Fadaʾil al Sahabah, 1/599; ibn ‘Asakir: Tarikh Dimashq, 30/182.
[13] Al Dhahabi: Mizan al I’tidal, 2/658.
[14] For an explanation of this term. Click Here
[15] Ibn ‘Asakir: Tarikh Dimashq, 64/192.
[16] Al Hakim: Mustadrak al Hakim, hadith no. 4627.
[17] Al Tabarani: al Mujam al Kabir, 3/2749; Abu Nuaim: Hilyat al Awliyaʾ, 1/63.
[18] Ibn Hajar: Lisan al Mizan, 1/30.
[19] Ibn Kathir: Jami’ al Masanid wa al Sunan, 2/479.
[20] Al Albani: Silsilat Ahadith al Da’ifah, hadith no. 4890.
[21] Abu Nuaim: Hilyat al Awliyaʾ, 5/38.
[22] For an explanation of this term. Click Here
[23] Al Tabarani: al Mujam al Awsat, hadith no. 1468.
[24] Al Albani: Silsilat Ahadith al Da’ifah, hadith no. 413.
[25] Abu Nuaim: Akhbar Asbahan, 1/362.
[26]. Ibn Hibban says that he had given him (al Kalbi) the agnomen Abu Sa’id. Thereafter, if anyone asked him: “Who narrated this to you?” He would reply: “Abu Sa’id.” This would mislead people into thinking that he was narrating from Abu Sa’id radiya Llahu ‘anhu, the Companion, whereas he was actually referring to al Kalbi. It is not permissible to write his narrations except with the purpose of noting it down as something really peculiar. He further says, Abu Bakr al Bazzar would count him amongst the Shia. (Tahdhib al Tahdhib vol. 6 pg. 225-226, Kitab al Majruhin vol. 2 pg. 166)
[27] Ibn al Jawzi: al ‘Ilal al Mutanahiyah, 1/342.
[28] Al Khatib: Tarikh Baghdad, 11/89.
[29] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 257.