Hadith 141: Whoever does not say that ‘Ali is the best of people has surely disbelieved.

Hadith 140: (‘Abdullah ibn Mas’ud said,) “I was with the Prophet salla Llahu ‘alayhi wa sallam on the Night of the Jinn. The Prophet salla Llahu ‘alayhi wa sallam took a breath….
February 4, 2019
Hadith 142: (‘Ali radiya Llahu ‘anhu said,) Verily the Messenger of Allah salla Llahu ‘alayhi wa sallam intended to carry out a military expedition. ….
February 4, 2019

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Hadith 141

من لم يقل علي خير الناس فقد كفر.

Whoever does not say that ‘Ali is the best of people has surely disbelieved.

 


This hadith is narrated from ‘Ali, Ibn Mas’ud, Jabir, Hudhayfah ibn al Yaman, and Abu Sa’id radiya Llahu ‘anhum.

 

The Hadith of ‘Ali

Al Khatib and others narrate this version — from Muhammad ibn Kathir al Kufi — Al A’mash narrates to us — from ‘Adi ibn Thabit — from Zirr — from ‘Abdullah — from ‘Ali who said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam said…”[1]

Muhammad ibn Kathir al Kufi is the one suspected of fabricating this hadith, as mentioned by Ibn al Jawzi, al Shawkani, and Ibn ‘Iraq.[2]

Al Juraqani and al Dhahabi said that this hadith is batil (false).[3]

 

The Hadith of Ibn Mas’ud

Ibn al Jawzi narrates this version of the hadith.[4] The chain of transmission contains the narrator Hafs ibn ‘Umar. He is worthless (laysa bi shay).

It also contains the narrator Muhammad ibn Shuja’ al Thalji. He is a kadhdhab (liar).

The narrator accused of fabricating this hadith is al Jurjani, as mentioned by Ibn al Jawzi and reiterated by al Shawkani.[5]

Al Dhahabi said, “May Allah curse the person responsible for fabricating it.”[6]

 

The Hadith of Jabir

Al Khatib and others narrate this version of the hadith from Abu Muhammad al ‘Alawi al Hassan ibn Muhammad ibn Yahya.[7] Al Dhahabi deemed him a kadhdhab (liar).[8]

Al Shawkani says the chain of transmission contains a kadhdhab (liar).[9]

Al Khatib says this hadith is munkar (unacceptable).

Ibn al Jawzi also narrates this version of the hadith from Ahmed ibn Nasr al Dhari’.[10] Al Daraqutni says he is a dajjal.

It also contains the narrator al Hassan ibn al Hussain ibn Duma. Al Khatib suspected him of forging reports.

It also contains the narrator Muhammad ibn Sa’id ibn Nabahan. He commits serious errors.

 

The Hadith of Hudhayfah ibn al Yaman

Ibn ‘Asakir and others narrate this version of the hadith from al Hurr ibn Sa’id.[11] He is majhul (unknown) and the one responsible for fabricating this false hadith.[12]

It also contains the narrator Sharik. He is sayyiʾ al hifz (possesses a weak memory).

It also contains the narrator Abu Ishaq. He is a mudallis[13] (obfuscates when he narrates) and a mukhtalit (commits serious errors).

 

The Hadith of Abu Sa’id

Ibn ‘Adi narrates this version of the hadith — from Abu Samurah Ahmed ibn Salim — Sharik narrates to us — from al A’mash — from ‘Attiyah — from Abu Sa’id, from the Prophet salla Llahu ‘alayhi wa sallam who said, “‘Ali is the best of creation.”[14]

Regarding the narrator Ahmed ibn Salim, Ibn Hibban says, “He narrates strange and calamitous reports from reliable narrators; it is not permissible to consider him a form of proof under any circumstances.”[15]

Sharik is sayyiʾ al hifz (possesses a weak memory).

Al ‘Amash is a mudallis (obfuscates when he narrates).

‘Attiyah is (‘Attiyah) al ‘Aufi. He is da’if (weak) and a mudallis (obfuscates when he narrates).

Every person that commented on this hadith restricted himself to the defect in the hadith on account of Ahmed ibn Salim.

After citing this hadith, al Dhahabi says, “This hadith is a lie.”[16]

Al Albani ruled the hadith a fabrication.[17]

Ibn ‘Asakir narrates this version of the hadith from Ibn ‘Uqdah.[18] As will be seen, this hadith is batil (false).

 

In short, the hadith is as al Dhahabi says, “May Allah curse the person responsible for fabricating it.”[19]

I have explained that all the variant chains of transmission are batilah (false), saqitah (wholly unreliable), and completely ruined.

 

NEXT⇒ Hadith 142


[1] Al Khatib: Tarikh Baghdad, 3/192.

[2] Ibn al Jawzi: Kitab al Mawdu’at, 1/349; al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 306; Ibn ‘Iraq: Tanzih al Shari’ah, 1/353.

[3] Al Dhahabi: Mizan al I’tidal, 2/404.

[4] Ibn al Jawzi: Kitab al Mawdu’at, 1/347, 348.

[5] Al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 307.

[6] Al Dhahabi: Talkhis al Mawdu’at, hadith no. 115.

[7] Al Khatib: Tarikh Baghdad, 7/421.

[8] Al Dhahabi: Mizan al I’tidal, 1/521.

[9] Al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 307.

[10] Ibn al Jawzi: Kitab al Mawdu’at, 1/348.

[11] Ibn ‘Asakir: Tarikh Dimashq, 42/372.

[12] Al Dhahabi: Mizan al I’tidal, 1/472; Ibn Hajar: Lisan al Mizan, 2/185.

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

[14] Ibn ‘Adi: al Kamil, 1/170.

[15] Ibn Hibban: Kitab al Majruhin, 1/140.

[16] Al Dhahabi: Mizan al I’tidal, 1/100.

[17] Al Albani: Silsilat al Ahadith al Da’ifah, 12/5593.

[18] Ibn ‘Asakir: Tarikh Dimashq, 42/371.

[19] Al Dhahabi: Talkhis al Mawdu’at, hadith no. 115.

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