Hadith 18: “There is not a member of Quraysh except that a verse was revealed as an example for him. So what was revealed regarding you (O ‘Ali)?”…

Hadith 17: “There is a station in Jannat (Paradise) named al Wasilah and it is designated for a particular Nabi; I hope I will be that Nabi. When you ask for it, ask it for me.”…
December 7, 2018
Hadith 19: “‘I do not want to see you after I am gone reverting to disbelievers, striking the necks of one another (i.e. killing one another). By Allah, if you do so, you will recognize me in the squadron that is striking you.”…
December 10, 2018

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Hadith 18

 

[.ما في قريش من أحد إلا وقد نزلت فيه آية مثل له. فما نزل فيك؟ قال: وَيَتۡلُوهُ شَاهِدٞ مِّنۡهُ [هود: [17

“There is not a member of Quraysh except that a verse was revealed as an example for him. So what was revealed regarding you (O ‘Ali)?”

He said: “(The verse) ‘…And a witness from Him follows it…’” (Surah Hud: 17)

 

This is a hadith of ‘Ali and it has the following chains of transmission:

  1. Ibn Abi Hatim narrates — It was mentioned from al Hussain ibn Yazid al Tahhan — Ishaq ibn Mansur narrated to us — Qais narrated to us — from al A’mash — from al Minhal — from ‘Abbad ibn ‘Abdullah who said: ‘‘Ali said…’”[1]

Al Hussain ibn Yazid al Tahhan is layyin al hadith (lenient on hadith), as mention by Abu Hatim.

The person between him and ibn Abi Hatim is majhul (unknown).

Qais ibn al Rabi’ is da’if (weak).

‘Abbad ibn ‘Abdullah is (‘Abbad ibn ‘Abdullah) al Asadi. He is da’if (weak). It has also been said that he is matruk (suspected of forgery).

Ibn al Maghazili also narrates this version with a chain of transmission that contains the narrator ‘Ali ibn Yusuf ibn ‘Umair.[2]

Neither he nor his father (Yusuf) could be traced, and another narrator in the chain of transmission al Walid ibn al Musayyab as well.

‘Abbad ibn ‘Abdullah is (‘Abbad ibn ‘Abdullah) al Asadi. He is another narrator in the chain of transmission. He is da’if (weak). It has also been said that he is matruk (suspected of forgery).

There is another narrator by the name of Ibn ‘Uqdah. He too, is da’if (weak).

Abu Nuaim also narrates this version of the hadith — from Abu Maryam ‘Abdul Ghaffar ibn al Qasim — Al Minhal ibn ‘Amr narrated to us — ‘Abbad ibn ‘Abdullah al Asadi narrated to us: ‘I heard ‘Ali ibn Abi Talib and he was saying…’”[3]

‘Abbad ibn ‘Abdullah al Asadi is da’if (weak). It has been said that he is matruk (suspected of forgery).

Abu Maryam ‘Abdul Ghaffar ibn al Qasim al Ansari is not a thiqah (reliable). He is suspected of lying.

 
  1. Ibn al Maghazili narrates with a chain of transmission that is wah (feeble).[4] The chain of transmission contains the narrator Ibrahim ibn Muhammad ibn Maymun. He is not a thiqah (reliable).

Another narrator is ‘Ali ibn ‘Abis. He is da’if (weak).

Ibn al Maghazili is da’if (weak).

His teacher in this chain of transmission is Ahmed ibn Muhammad ibn Tawan. He was unable to properly make a distinction between who he narrated from.

Muhammad ibn Jafar ibn Muhammad al ‘Askar and Muhammad ibn ‘Uthman are the other two narrators in the chain of transmission. I could not trace them.

 
  1. Ibn ‘Asakir narrates — from Hussain ibn Mukhariq — from Damurah — from ‘Ataʾ — from Abu Ishaq — from al Harith — from ‘Ali who said: “The Messenger of Allah salla Llahu ‘alayhi wa sallam said: ‘‘Ali is on a clear path from his Lord and I am a witness to it.’”[5]

Al Daraqutni says Hussain ibn Mukhariq fabricates hadith.

I think the narrator ‘Ataʾ is (‘Ataʾ) ibn al Saʾib. He is mukhtalit (commits serious errors).

Abu Ishaq is (Abu Ishaq) al Sabi’i. He is a mudallis[6] (obfuscates when he narrates) and a mukhtalit (commits serious errors).

Al Harith is (al Harith) al A’war. He is matruk (suspected of forgery).

 

In short, the hadith is batil (false). All the different chains of transmission are wahiyah (feeble).

 

NEXT⇒ Hadith 19


[1] Ibn Abi Hatim: Tafsir Ibn Abi Hatim, 6/2015.

[2] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 318.

[3] Abu Nuaim: Ma’rifat al Sahabah, 1/346.

[4] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 358.

[5] Ibn ‘Asakir: Tarikh Dimashq, 42/360.

[6] For an explanation of this term. Click Here

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