Hadith 155: You and your shia (followers) will be in Jannat. And verily, there is a group known as the Rafidah; if you see meet them, kill them, for they are polytheists.
Hadith 154: On the Day of Resurrection, a pulpit thirty miles long will be erected for me. Thereafter, a caller will call out from beneath the ‘Arsh (Throne), “Where is Muhammad?”…
February 4, 2019Hadith 156: On the Day of Resurrection, Allah will say to me and ‘Ali ibn Abi Talib radiya Llahu ‘anhu, “Enter into Jannat whoever loves you two, and enter into the Fire (of Jahannam) whoever hates you two.” This is in reference to the verse, ‘[Allah will say], ‘Throw into Hell every obstinate disbeliever…’
February 4, 2019BACK⇒ Return to Table of contents
Hadith 155
أنت وشيعتك في الجنة، وإن قوما يقال لهم الرافضة، فإن لقيتهم فاقتلهم، فإنهم مشركون.
You and your shia (followers) will be in Jannat. And verily, there is a group known as the Rafidah; if you see meet them, kill them, for they are polytheists.
This hadith is narrated from ‘Ali, Ibn ‘Umar, Umm Salamah, Abu Hurairah, Abu Sa’id, and Jabir radiya Llahu ‘anhum.
The Hadith of ‘Ali
Ibn ‘Adi and others narrate this version of the hadith — from ‘Abdul Hamid al Himmani — from Abu Janab — from Abu Sulaiman — from his uncle — from ‘Ali.[1]
I could not trace Abu Sulaiman and his uncle.
Abu Janab al Kalbi is da’if (weak) and he commits tadlis[2] (obfuscates when he narrates).
Al Dhahabi inclined towards the fact that the above-mentioned Abu al Janab is not the famous Yahya ibn Abi Hayyah al Kalbi; instead, it is another narrator who is weaker than him.[3]
Al Lalikaʾi and others narrate this version of the hadith.[4] The chain of transmission contains Abu Sulaiman al Hamdani. I think al Dhahabi was referring to him when he said, “Abu Sulaiman al Hamdani — from his father — from ‘Ali. He and his father are unknown. He brings forth an unacceptable report.”
His teacher in this hadith is majhul (unknown).
Abu Hubab could not be traced, perhaps it should rather be Abu Janab, Yahya ibn Hayyah al Kalbi al Kufi. He is da’if (weak) and a mudallis[5] (obfuscates when he narrates).
Al Khatib also narrates this version of the hadith.[6] It contains the narrator Siwar ibn Mus’ab al Hamdani. As mentioned previously, he is matruk and has been suspected of lying.
It also contains the narrator ‘Isam ibn al Hakam. Al Khatib mentions his biography without referencing anything regarding his status as a narrator.[7]
Ibn al Jawzi says, “This hadith is not authentic. Siwar is not a thiqah (reliable). Ibn Numair says, ‘Jumay’ is of the greatest liars.’ Ibn Hibban says that he used to fabricate hadith.”[8]
Al Dhahabi, al Suyuti, and al Shawkani all held similar views as Ibn al Jawzi.[9]
I have explained in the original work that this is a mistake. The hadith critics deemed Jumay’ ibn ‘Umair al Kufi a Tabi’i. This person is a Basri, who appears much later on. He is matruk (suspected of forgery).
The Hadith of Ibn ‘Umar
Ibn ‘Asakir narrates this version of the hadith from Yahya ibn Sabiq al Madini.[10] He is matruk and has been suspected of lying.
The Hadith of Umm Salamah
This version of the hadith has the following chains of transmission:
- Al Tabarani and others narrate this version with a chain of transmission that is batil (false).[11] It contains the narrator Siwar ibn Mus’ab al Hamdani. He is matruk (suspected of forgery). In fact, al Hakim suspected him of lying and Ibn Hibban accused him of fabricating hadith.
It also contains the narrator ‘Attiyah. He is da’if (weak) and a mudallis[12] (obfuscates when he narrates).
It also contains the narrator al Fadl ibn Ghanim al Khuza’i. He is da’if (weak).
Al Albani ruled this version of the hadith a fabrication.[13]
- Ibn ‘Asakir narrates this version of the hadith with a chain of transmission that is saqit (wholly unreliable).[14] It contains the narrator Ahmed ibn Muhammad ibn Sa’id al Hamdani. He is Ibn ‘Uqdah. There is a difference of opinion regarding his status, the preponderant opinion being that he is da’if (weak).
It also contains the narrator ‘Ali ibn al Hussain ibn ‘Ubaid ibn Bistam al Kufi. He is da’if (weak).
It also contains the narrator Sa’d ibn Talib. There is a difference of opinion regarding his status.
It also contains the narrator Jabir ibn Yazid al Ju’fi. He is accused of lying.
- Al Qati’i and others narrate this version of the hadith from al Siwar ibn Mus’ab al Hamdani.[15] As mentioned previously, he is matruk and has been suspected of fabricating hadith.
- Ibn ‘Asakir narrates this version with a chain of transmission from the above-mentioned Siwar.
Al Siwar enjoys a tabi’[16] (parallel narration) from several kadhdhabs (liars). I have explained this in the original work.
The Hadith of Abu Hurairah
Al Tabarani narrates this version of the hadith with a chain of transmission that is wah (feeble).[17] It contains the narrator Muhammad ibn Musa al Istakhri. He is majhul (unknown).
It also contains the narrator Salma ibn ‘Uqbah. I could not trace him.
It also contains the narrator al Hassan ibn Kathir. It remains to be seen who he is.
It also contains the narrator ‘Ikrimah ibn ‘Ammar. His narration from Yahya ibn Abi Kathir is unresolvably problematic (mudtarib).
Al Daraqutni reports that there is a difference of opinion regarding the hadith.[18] He says, “This hadith is severely problematic such that it cannot be resolved.”[19]
The Hadith of Abu Sa’id
Ibn al Ghitrif and others narrate this version of the hadith.[20] It contains the narrator Abu Harun al ‘Abdi. He is matruk (suspected of forgery).
It also contains the narrators Yahya ibn al Hassan ibn al Furat al Qazzaz and ‘Abdullah ibn Muntasir. I could not trace them.
Ibn ‘Asakir also narrates this version of the hadith.[21] It contains the narrator Ziyad ibn al Mundhir Abu al Jarud. He is a kadhdhab (liar).
It also contains the narrator Abu Harun al ‘Abdi. He is matruk (suspected of forgery).
It also contains the narrator Zakariyya Abu Yahya. It remains to be seen who he is.
The Hadith of Jabir
Ibn ‘Asakir narrates this version of the hadith with a chain of transmission that is muzlim (murky).[22] It contains the narrator Ibn ‘Uqdah. There is a difference of opinion regarding his status. The preponderant opinion is that he is da’if (weak).
It also has the narrator Muhammad ibn Ahmed ibn al Hassan al Qatawani and Ibrahim ibn Anas al Ansari. I could not trace them.
It also has the narrator Ibrahim ibn Jafar ibn ‘Abdullah ibn Muhammad ibn Maslamah. Ibn Hibban regarded him as a thiqah (reliable). Ibn Hibban is notorious for deeming unknown narrators as reliable.
Al Albani says, “This chain of transmission is muzlim (murky). Abu al Zubair is a mudallis (obfuscates when he narrates) and he is narrating using the word ‘an (from). I could not find a biography for the two narrators beneath him. One of them is the problem.”[23]
Al Tabari also narrates this version of the hadith — Ibn Humaid narrated to us — ‘Isa ibn Farqad narrated to us — from Abu al Jarud — from Muhammad ibn ‘Ali (under the verse), ‘…those are the best of creatures,’[24] The Prophet salla Llahu ‘alayhi wa sallam said, “You, O ‘Ali, and your shia (followers).”[25]
Muhammad ibn Humaid is al Razi. He is suspected of lying.
Abu Hatim said that ‘Isa ibn Farqad al Marwazi is a sheikh (venerable).[26]
Abu al Jarud, as mentioned previously, is a kadhdhab (liar). Additionally, the hadith is mursal[27] (broken transmission).
In short, the hadith is batil (false) and mawdu’ (fabricated). All of its variant chains of transmission are feeble and severely weak. Additionally, the nakarah (reprehensibility) is clearly evident in this hadith such that a Muslim would not doubt. How can merely being the followers of ‘Ali necessitate Jannat? If we are unable to pass such a judgment for the Messenger of Allah salla Llahu ‘alayhi wa sallam, how then for someone lesser in status than him? This is not sufficient to necessitate Jannat; Jannat is necessitated by having a sound ‘aqidah (creed) and good deeds—among which is having a pure heart for every Companion of the Messenger of Allah salla Llahu ‘alayhi wa sallam, and among them is ‘Ali radiya Llahu ‘anhu.
[1] Ibn ‘Adi: al Kamil, 7/213.
[2] For an explanation of this term, Click Here. [translator’s note]
[3] Al Dhahabi: Mizan al I’tidal, 4/371.
[4] Al Lalikaʾi: al Sunnah, 8/2803.
[5] For an explanation of this term, Click Here. [translator’s note]
[6] Al Khatib: Tarikh Baghdad, 12/289.
[7] Ibid.
[8] Ibn al Jawzi: Kitab al Mawdu’at, 1/397.
[9] Al Dhahabi: Talkhis al Mawdu’at, hadith no. 134; al Suyuti: al Laʾali al Masnu’ah, 1/346; al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 331.
[10] Ibn ‘Asakir: Tarikh Dimashq, 42/335, 336.
[11] Al Tabarani: al Mujam al Awsat, 6/6605.
[12] For an explanation of this term, Click Here. [translator’s note]
[13] Al Albani: Silsilat al Ahadith al Da’ifah, 12/5590.
[14] Ibn ‘Asakir: Tarikh Dimashq, 42/333.
[15] Al Qati’i: Zawaʾid al Fadaʾil, hadith no. 1115.
[16] For an explanation of this term, Click Here. [translator’s note]
[17] Al Tabarani: al Mujam al Kabir, 7/7675.
[18] Al Daraqutni: ‘Ilal al Daraqutni, 15/178.
[19] Ibid., 15/180.
[20] Ibn al Ghitrif: Juz Ibn al Ghitrif, hadith no. 35.
[21] Ibn ‘Asakir: Tarikh Dimashq, 42/333.
[22] Ibn ‘Asakir: Tarikh Dimashq, 42/371.
[23] Al Albani: Silsilat al Ahadith al Da’ifah, 10/4925.
[24] Surah al Bayyinah: 7.
[25] Al Tabari: Tafsir al Tabari, 24/556.
[26] Abu Hatim: al Jarh wa al Ta’dil, 6/284.
[27] For an explanation of this term, Click Here. [translator’s note]