Hadith 142: (‘Ali radiya Llahu ‘anhu said,) Verily the Messenger of Allah salla Llahu ‘alayhi wa sallam intended to carry out a military expedition. ….
Hadith 141: Whoever does not say that ‘Ali is the best of people has surely disbelieved.
February 4, 2019Hadith 143: One day, we were with ‘Ali Ibn Abi Talib radiya Llahu ‘anhu in the marketplace. He saw a melon that cost one dirham….
February 4, 2019BACK⇒ Return to Table of contents
Hadith 142
أن رسول الله صلى الله عليه وسلم أراد أن يغزو غزاة له، قال: فدعا جعفرا، فأمره أن يتخلف على المدينة، فقال: لا أتخلف بعدك يا رسول الله أبدا. قال: فدعاني رسول الله صلى الله عليه وسلم، فعزم علي لما تخلفت قبل أن أتكلم. قال: فبكيت، فقال رسول الله صلى الله عليه وسلم: ما يبكيك يا علي؟ قلت: يا رسول الله يبكيني خصال غير واحدة، تقول قريش غدا: ما أسرع ما تخلف عن ابن عمه وخذله، ويبكيني خصلة أخرى كنت أريد أن أتعرض للجهاد في سبيل الله؛ لأن الله يقول:
[وَلَا يَطَئُوْنَ مَوْطِئًا يَغِيْظُ الْكُفَّارَ وَلَا يَنَالُوْنَ مِنْ عَدُوٍّ نَّيْلً [التوبة: [120
إلى آخر الآية، فكنت أريد أن أتعرض لفضل الله. فقال رسول الله صلى الله عليه وسلم: أما قولك: تقول قريش: ما أسرع ما تخلف عن ابن عمه وخذله، فإن لك بي أسوة، قد قالوا ساحر، وكاهن، وكذاب، أما ترضى أن تكون مني بمنزلة هارون من موسى، إلا أنه لا نبي بعدي، وأما قولك: أتعرض لفضل الله، فهذه أبهار من فلفل جاءنا من اليمن، فبعه واستمتع به أنت وفاطمة، حتى يأتيكم الله من فضله، فإن المدينة لا تصلح إلا بي أو بك.
(‘Ali radiya Llahu ‘anhu said,) Verily the Messenger of Allah salla Llahu ‘alayhi wa sallam intended to carry out a military expedition. He called Jafar and ordered him to remain behind (in charge) over Madinah. Jafar responded, “I can never remain behind after you, O Messenger of Allah.” The Messenger of Allah salla Llahu ‘alayhi wa sallam called me; before I was able to speak, he had made up his mind regarding me remaining behind (to look after Madinah). And so I began to cry. The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “What makes you cry, O ‘Ali?” I said, “O Messenger of Allah, more than one thing makes me cry. Tomorrow, the Quraysh will say, ‘How quick was he (i.e. ‘Ali) to remain behind from his cousin (i.e. the Prophet salla Llahu ‘alayhi wa sallam) and to forsake him!’ What also makes me cry is the fact that I wanted to present myself for jihad in the way of Allah, for Allah says, ‘…nor do they tread on any ground that enrages the disbelievers, nor do they inflict upon an enemy any infliction… (until the end of the verse)’[1]; I desire to present myself to the fadl (virtue) of Allah.” The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “Regarding your statement that the Quraysh will say, ‘How quick was he (i.e. ‘Ali) to remain behind from his cousin (i.e. the Prophet salla Llahu ‘alayhi wa sallam) and to forsake him,’ you have me as an example; they (i.e. the kuffar) said that I am a sorcerer, and a fortune-teller, and a liar. Are you not pleased that you are unto me as Harun was to Musa, except that there is no Prophet after me? Regarding your (other) statement, ‘I desire to present myself to the fadl (virtue) of Allah,’ these are some peppercorn spices that have come to us from Yemen. Sell it and take benefit (from its earnings), you and Fatimah; such that Allah brings forth for you from His fadl (virtue). Verily Madinah is only suitable (to be looked after) with me or you.”
Al Hakim narrates this hadith — Al Hassan ibn Muhammad ibn Ishaq al Asfarayini narrated to me — ‘Umair ibn Mirdas narrated to us — ‘Abdullah ibn Bukayr al Ghanawi narrated to us — Hakim ibn Jubayr narrated to us — from al Hassan ibn Sa’d, the mawla (client) of ‘Ali — from ‘Ali radiya Llahu ‘anhu…[2]
Al Hakim said, “This hadith has a sahih (authentic) chain of transmission, yet Imam al Bukhari and Imam Muslim did not include it in their respective collections.”
Al Dhahabi disagreed and said, “How can this be authentic; the signs of fabrication are clearly evident upon it!”
Hakim ibn Jubayr is da’if (weak).
‘Umair ibn Mirdas is majhul (unknown). Ibn Hibban is the only person to regard him as a thiqah (reliable).
Regarding ‘Abdullah ibn Bukayr al Ghanawi, al Saji said, “He is from the people of truthfulness; he is not strong (in hadith).”[3]
Ibn ‘Adi mentions munkar (unacceptable) narrations from him.[4]
Ibn Hibban mentions him in Kitab al Thiqat.[5]
Ibn Hibban and others narrate this hadith from Hafs ibn ‘Umar al Ayli.[6] More than one hadith critic has deemed him a kadhdhab (liar).
The following people mention this hadith as fabricated: Ibn Taymiyyah, al Suyuti, Ibn ‘Iraq, and al Shawkani.[7]
In short, the hadith is a lie and mawdu’ (fabricated). And Allah knows best.
[1] Surah al Tawbah: 120.
[2] Al Hakim: Mustadrak al Hakim, 2/3294.
[3] Ibn Hajar: Lisan al Mizan, 3/264.
[4] Ibn ‘Adi: al Kamil, 4/250.
[5] Ibn Hibban: Kitab al Thiqat, 8/335.
[6] Ibn Hibban: Kitab al Majruhin, 1/258.
[7] Ibn Taymiyyah: Minhaj al Sunnah al Nabawiyyah, 4/274; al Suyuti: al Laʾali al Masnu’ah, 1/312; Ibn ‘Iraq: Tanzih al Shari’ah, 1/382; al Shawkani: al Fawaʾid al Majmu’ah, hadith 313.
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Hadith 142
أن رسول الله صلى الله عليه وسلم أراد أن يغزو غزاة له، قال: فدعا جعفرا، فأمره أن يتخلف على المدينة، فقال: لا أتخلف بعدك يا رسول الله أبدا. قال: فدعاني رسول الله صلى الله عليه وسلم، فعزم علي لما تخلفت قبل أن أتكلم. قال: فبكيت، فقال رسول الله صلى الله عليه وسلم: ما يبكيك يا علي؟ قلت: يا رسول الله يبكيني خصال غير واحدة، تقول قريش غدا: ما أسرع ما تخلف عن ابن عمه وخذله، ويبكيني خصلة أخرى كنت أريد أن أتعرض للجهاد في سبيل الله؛ لأن الله يقول:
[وَلَا يَطَئُوْنَ مَوْطِئًا يَغِيْظُ الْكُفَّارَ وَلَا يَنَالُوْنَ مِنْ عَدُوٍّ نَّيْلً [التوبة: [120
إلى آخر الآية، فكنت أريد أن أتعرض لفضل الله. فقال رسول الله صلى الله عليه وسلم: أما قولك: تقول قريش: ما أسرع ما تخلف عن ابن عمه وخذله، فإن لك بي أسوة، قد قالوا ساحر، وكاهن، وكذاب، أما ترضى أن تكون مني بمنزلة هارون من موسى، إلا أنه لا نبي بعدي، وأما قولك: أتعرض لفضل الله، فهذه أبهار من فلفل جاءنا من اليمن، فبعه واستمتع به أنت وفاطمة، حتى يأتيكم الله من فضله، فإن المدينة لا تصلح إلا بي أو بك.
(‘Ali radiya Llahu ‘anhu said,) Verily the Messenger of Allah salla Llahu ‘alayhi wa sallam intended to carry out a military expedition. He called Jafar and ordered him to remain behind (in charge) over Madinah. Jafar responded, “I can never remain behind after you, O Messenger of Allah.” The Messenger of Allah salla Llahu ‘alayhi wa sallam called me; before I was able to speak, he had made up his mind regarding me remaining behind (to look after Madinah). And so I began to cry. The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “What makes you cry, O ‘Ali?” I said, “O Messenger of Allah, more than one thing makes me cry. Tomorrow, the Quraysh will say, ‘How quick was he (i.e. ‘Ali) to remain behind from his cousin (i.e. the Prophet salla Llahu ‘alayhi wa sallam) and to forsake him!’ What also makes me cry is the fact that I wanted to present myself for jihad in the way of Allah, for Allah says, ‘…nor do they tread on any ground that enrages the disbelievers, nor do they inflict upon an enemy any infliction… (until the end of the verse)’[1]; I desire to present myself to the fadl (virtue) of Allah.” The Messenger of Allah salla Llahu ‘alayhi wa sallam said, “Regarding your statement that the Quraysh will say, ‘How quick was he (i.e. ‘Ali) to remain behind from his cousin (i.e. the Prophet salla Llahu ‘alayhi wa sallam) and to forsake him,’ you have me as an example; they (i.e. the kuffar) said that I am a sorcerer, and a fortune-teller, and a liar. Are you not pleased that you are unto me as Harun was to Musa, except that there is no Prophet after me? Regarding your (other) statement, ‘I desire to present myself to the fadl (virtue) of Allah,’ these are some peppercorn spices that have come to us from Yemen. Sell it and take benefit (from its earnings), you and Fatimah; such that Allah brings forth for you from His fadl (virtue). Verily Madinah is only suitable (to be looked after) with me or you.”
Al Hakim narrates this hadith — Al Hassan ibn Muhammad ibn Ishaq al Asfarayini narrated to me — ‘Umair ibn Mirdas narrated to us — ‘Abdullah ibn Bukayr al Ghanawi narrated to us — Hakim ibn Jubayr narrated to us — from al Hassan ibn Sa’d, the mawla (client) of ‘Ali — from ‘Ali radiya Llahu ‘anhu…[2]
Al Hakim said, “This hadith has a sahih (authentic) chain of transmission, yet Imam al Bukhari and Imam Muslim did not include it in their respective collections.”
Al Dhahabi disagreed and said, “How can this be authentic; the signs of fabrication are clearly evident upon it!”
Hakim ibn Jubayr is da’if (weak).
‘Umair ibn Mirdas is majhul (unknown). Ibn Hibban is the only person to regard him as a thiqah (reliable).
Regarding ‘Abdullah ibn Bukayr al Ghanawi, al Saji said, “He is from the people of truthfulness; he is not strong (in hadith).”[3]
Ibn ‘Adi mentions munkar (unacceptable) narrations from him.[4]
Ibn Hibban mentions him in Kitab al Thiqat.[5]
Ibn Hibban and others narrate this hadith from Hafs ibn ‘Umar al Ayli.[6] More than one hadith critic has deemed him a kadhdhab (liar).
The following people mention this hadith as fabricated: Ibn Taymiyyah, al Suyuti, Ibn ‘Iraq, and al Shawkani.[7]
In short, the hadith is a lie and mawdu’ (fabricated). And Allah knows best.
[1] Surah al Tawbah: 120.
[2] Al Hakim: Mustadrak al Hakim, 2/3294.
[3] Ibn Hajar: Lisan al Mizan, 3/264.
[4] Ibn ‘Adi: al Kamil, 4/250.
[5] Ibn Hibban: Kitab al Thiqat, 8/335.
[6] Ibn Hibban: Kitab al Majruhin, 1/258.
[7] Ibn Taymiyyah: Minhaj al Sunnah al Nabawiyyah, 4/274; al Suyuti: al Laʾali al Masnu’ah, 1/312; Ibn ‘Iraq: Tanzih al Shari’ah, 1/382; al Shawkani: al Fawaʾid al Majmu’ah, hadith 313.