Hadith 30: On the Day of Resurrection, a caller will call out from beneath the ‘Arsh, “Behold, Bring forth the Companions of Muhammad.” …
Hadith 29: Whoever desires to see the knowledge of Adam, the understanding of Nuh, the forbearance of Ibrahim, the asceticism of Yahya ibn Zakariyya and the strength of Musa ibn ‘Imran should look at ‘Ali ibn Abi Talib.
December 11, 2018Hadith 31: A camel from the camels of Jannat will be brought on the Day of Resurrection and you will mount it. Your knee will be with my knee and your thigh will be with my thigh until you enter Jannat.
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Hadith 30
إذا كان يوم القيامة نادى مناد من تحت العرش: ألا هاتوا أصحاب محمد، فيؤتى بأبي بكر الصديق، وعمر بن الخطاب، وعثمان بن عفان، وعلي بن أبي طالب. قال: فيقال لأبي بكر: قف على باب الجنة، فأدخل من شئت برحمة الله، وادرأ من شئت بعلم الله. ويقال لعمر: قف على الميزان، فثقل من شئت برحمة الله، وخفض من شئت بعلم الله. ويعطى عثمان من الشجرة التي غرسها الله في الجنة، ويقال له: ذد الناس عن الحوض. ويعطى علي بن أبي طالب حلتين، ويقال له: البسهما، فإني ادخرتهما لك يوم أنشأت خلق السماوات والأرض.
On the Day of Resurrection, a caller will call out from beneath the ‘Arsh, “Behold, Bring forth the Companions of Muhammad.” Abu Bakr al Siddiq, ‘Umar ibn al Khattab, ‘Uthman ibn ‘Affan and ‘Ali ibn Abi Talib will be brought. It will be said to Abu Bakr, “Stand at the door of Jannat and, with the mercy of Allah, grant entry (into Jannat) to whomsoever you will and, with the knowledge of Allah, keep out (of Jannat) whomsoever you will.” It will be said to ‘Umar, “Stand at the Mizan (Scales) and make heavy (the scale of good deeds) of whomsoever you want, with the mercy of Allah, and lighten (the scale of good deeds) of whomsoever you want, with the knowledge of Allah.” ‘Uthman will be given from the tree which Allah planted in Jannat and it will be said to him, “Chase the people way from the Hawd (Cistern).” ‘Ali ibn Abi Talib will be given two robes and it will be said to him, “Put them on, for I (i.e. Allah subhanahu wa ta ‘ala) have preserved them for you since the day I created the Heavens and the Earth.”
This hadith is transmitted from Ibn Jurayj — from ‘Amr ibn Dinar — from Ibn ‘Abbas radiya Llahu ‘anhu via the following three people:
- Sufyan al Thawri
Ibn Hibban narrates — from Ahmed ibn al Hassan ibn al Qasim — Waki’ ibn al Jarrah narrated to us — from Sufyan al Thawri — from Ibn Jurayj — from ‘Amr ibn Dinar — from Ibn ‘Abbas who said, ‘The Messenger of Allah salla Llahu ‘alayhi wa sallam said…’”[1]
Ahmed ibn al Hassan ibn al Qasim ibn Samurah al Kufi (known as Rasul Nafsih) is a kadhdhab (liar).[2]
- Al Hajjaj ibn Muhammad
Ibn Hibban narrates this version of the hadith and it contains the narrator Ibrahim ibn ‘Abdullah al Missisi.[3] He is a kadhdhab (liar) and is guilty of saraqat al hadith[4] (appropriating hadith).[5]
Ibn ‘Asakir also narrates this version of the hadith with a chain of transmission that contains the narrator Muhammad ibn al ‘Abbas Abu Bakr al ‘Attar al Murri.[6] He is not a thiqah (reliable) and cannot be depended upon.[7]
There is another narrator by the name of ‘Umar ibn ‘Abdullah ibn ‘Abdul Rahman al Bajali. I could not trace him.
Ibn Jurayj is another narrator in the chain of transmission. He is a mudallis[8] (obfuscates when he narrates) and he is narrating with the expression ‘an (from). Additionally, the matn (text) is unresolvably problematic; what is attributed to ‘Ali in this version is attributed to ‘Uthman in the previous version, and vice-versa.
- Abu Sulaiman (or Sulaiman) al Ayli
Abu Bakr al Shafi’i narrates this version of the hadith with a chain of transmission that contains the narrator Ibn Jurayj.[9] As mentioned previously, he is a mudallis (obfuscates when he narrates).
There is another narrator named al Yasa’ ibn Muhammad. Al Azdi says he is munkar al hadith (transmits unacceptable reports).
I could not trace the other narrators Abu Sulaiman al Ayli and al Hassan ibn al Hassan al Nursi (or al Qurashi).
Al Dhahabi states, “The chain of transmission is muzlim (murky). More than one person committed saraqah[10] (the act of appropriating hadith)”[11]
Al Hakim al Tirmidhi cites this hadith in his Nawadir (as mentioned by al Suyuti) with a chain of transmission that contains the narrator al Hassan ibn Ayub al Dimashqi.[12] I could not trace him.
It also contains the narrator ‘Abdullah ibn Salih al Misri. He used to be the scribe of al Layth ibn Sa’d. The preponderant opinion regarding him is that he is da’if (weak).
It also contains the narrator Ibn Jurayj. He is a mudallis (obfuscates when he narrates).
It also contains the narrator Salim ibn ‘Abdullah al Ayli, he could not be traced. It is evident that he is majhul (unknown). They confused him name; sometimes it is Salim ibn ‘Abdullah al Ayli. Other times, it is Sulaiman ibn ‘Abdul A’la al Ayli. Other times, it is Abu Sulaiman al Ayli.
Al Mu’allimi regarded one of the other narrators, al Fadl as (al Fadl) al Sha’rani. Al Qabbani deemed him a kadhdhab (liar).
Abu Bakr al Shafi’i also narrates this version with a chain of transmission that contains the narrator Sulaiman ibn Muhammad ibn al Fadl al Nahrawani Abu Mansur.[13] Al Daraqutni regarded him as da’if (weak).
It also contains the narrator Sulaiman ibn ‘Abdul A’la al Ayli. I could not trace him.
The other narrator is Ibn Jurayj. He is a mudallis (obfuscates when he narrates).
In short, the hadith is batil (false). All of the chains of transmission suffer from several defects and illnesses, as is evident from tracing the hadith back to its original sources and scrutinizing the chains of transmission.
[1] Ibn Hibban: Kitab al Majruhin, 1/145.
[2] Ibn Hajar: Lisan al Mizan, 1/151; Ibn Hibban: Kitab al Majruhin, 1/145.
[3] Ibn Hibban: Kitab al Majruhin, 1/116
[4] For an explanation of this term. Click Here
[5] Al Dhahabi: Mizan al I’tidal, 1/41.
[6] Ibn ‘Asakir: Tarikh Dimashq, 44/192.
[7] Al Dhahabi: Mizan al I’tidal, 3/590; Ibn Hajar: Lisan al Mizan, 5/215.
[8] For an explanation of this term. please see p. [translator’s note]
[9] Abu Bakr al Shafi’i: al Ghaylaniyyat, 1/64.
[10] For an explanation of this term. Click Here
[11] Al Dhahabi: Talkhis al Mawdu’at, hadith no. 138.
[12] Al Suyuti: al Laʾali al Masnu’ah, 1/352.
[13] Abu Bakr al Shafi’i: al Ghaylaniyyat, 1/65
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Hadith 30
إذا كان يوم القيامة نادى مناد من تحت العرش: ألا هاتوا أصحاب محمد، فيؤتى بأبي بكر الصديق، وعمر بن الخطاب، وعثمان بن عفان، وعلي بن أبي طالب. قال: فيقال لأبي بكر: قف على باب الجنة، فأدخل من شئت برحمة الله، وادرأ من شئت بعلم الله. ويقال لعمر: قف على الميزان، فثقل من شئت برحمة الله، وخفض من شئت بعلم الله. ويعطى عثمان من الشجرة التي غرسها الله في الجنة، ويقال له: ذد الناس عن الحوض. ويعطى علي بن أبي طالب حلتين، ويقال له: البسهما، فإني ادخرتهما لك يوم أنشأت خلق السماوات والأرض.
On the Day of Resurrection, a caller will call out from beneath the ‘Arsh, “Behold, Bring forth the Companions of Muhammad.” Abu Bakr al Siddiq, ‘Umar ibn al Khattab, ‘Uthman ibn ‘Affan and ‘Ali ibn Abi Talib will be brought. It will be said to Abu Bakr, “Stand at the door of Jannat and, with the mercy of Allah, grant entry (into Jannat) to whomsoever you will and, with the knowledge of Allah, keep out (of Jannat) whomsoever you will.” It will be said to ‘Umar, “Stand at the Mizan (Scales) and make heavy (the scale of good deeds) of whomsoever you want, with the mercy of Allah, and lighten (the scale of good deeds) of whomsoever you want, with the knowledge of Allah.” ‘Uthman will be given from the tree which Allah planted in Jannat and it will be said to him, “Chase the people way from the Hawd (Cistern).” ‘Ali ibn Abi Talib will be given two robes and it will be said to him, “Put them on, for I (i.e. Allah subhanahu wa ta ‘ala) have preserved them for you since the day I created the Heavens and the Earth.”
This hadith is transmitted from Ibn Jurayj — from ‘Amr ibn Dinar — from Ibn ‘Abbas radiya Llahu ‘anhu via the following three people:
- Sufyan al Thawri
Ibn Hibban narrates — from Ahmed ibn al Hassan ibn al Qasim — Waki’ ibn al Jarrah narrated to us — from Sufyan al Thawri — from Ibn Jurayj — from ‘Amr ibn Dinar — from Ibn ‘Abbas who said, ‘The Messenger of Allah salla Llahu ‘alayhi wa sallam said…’”[1]
Ahmed ibn al Hassan ibn al Qasim ibn Samurah al Kufi (known as Rasul Nafsih) is a kadhdhab (liar).[2]
- Al Hajjaj ibn Muhammad
Ibn Hibban narrates this version of the hadith and it contains the narrator Ibrahim ibn ‘Abdullah al Missisi.[3] He is a kadhdhab (liar) and is guilty of saraqat al hadith[4] (appropriating hadith).[5]
Ibn ‘Asakir also narrates this version of the hadith with a chain of transmission that contains the narrator Muhammad ibn al ‘Abbas Abu Bakr al ‘Attar al Murri.[6] He is not a thiqah (reliable) and cannot be depended upon.[7]
There is another narrator by the name of ‘Umar ibn ‘Abdullah ibn ‘Abdul Rahman al Bajali. I could not trace him.
Ibn Jurayj is another narrator in the chain of transmission. He is a mudallis[8] (obfuscates when he narrates) and he is narrating with the expression ‘an (from). Additionally, the matn (text) is unresolvably problematic; what is attributed to ‘Ali in this version is attributed to ‘Uthman in the previous version, and vice-versa.
- Abu Sulaiman (or Sulaiman) al Ayli
Abu Bakr al Shafi’i narrates this version of the hadith with a chain of transmission that contains the narrator Ibn Jurayj.[9] As mentioned previously, he is a mudallis (obfuscates when he narrates).
There is another narrator named al Yasa’ ibn Muhammad. Al Azdi says he is munkar al hadith (transmits unacceptable reports).
I could not trace the other narrators Abu Sulaiman al Ayli and al Hassan ibn al Hassan al Nursi (or al Qurashi).
Al Dhahabi states, “The chain of transmission is muzlim (murky). More than one person committed saraqah[10] (the act of appropriating hadith)”[11]
Al Hakim al Tirmidhi cites this hadith in his Nawadir (as mentioned by al Suyuti) with a chain of transmission that contains the narrator al Hassan ibn Ayub al Dimashqi.[12] I could not trace him.
It also contains the narrator ‘Abdullah ibn Salih al Misri. He used to be the scribe of al Layth ibn Sa’d. The preponderant opinion regarding him is that he is da’if (weak).
It also contains the narrator Ibn Jurayj. He is a mudallis (obfuscates when he narrates).
It also contains the narrator Salim ibn ‘Abdullah al Ayli, he could not be traced. It is evident that he is majhul (unknown). They confused him name; sometimes it is Salim ibn ‘Abdullah al Ayli. Other times, it is Sulaiman ibn ‘Abdul A’la al Ayli. Other times, it is Abu Sulaiman al Ayli.
Al Mu’allimi regarded one of the other narrators, al Fadl as (al Fadl) al Sha’rani. Al Qabbani deemed him a kadhdhab (liar).
Abu Bakr al Shafi’i also narrates this version with a chain of transmission that contains the narrator Sulaiman ibn Muhammad ibn al Fadl al Nahrawani Abu Mansur.[13] Al Daraqutni regarded him as da’if (weak).
It also contains the narrator Sulaiman ibn ‘Abdul A’la al Ayli. I could not trace him.
The other narrator is Ibn Jurayj. He is a mudallis (obfuscates when he narrates).
In short, the hadith is batil (false). All of the chains of transmission suffer from several defects and illnesses, as is evident from tracing the hadith back to its original sources and scrutinizing the chains of transmission.
[1] Ibn Hibban: Kitab al Majruhin, 1/145.
[2] Ibn Hajar: Lisan al Mizan, 1/151; Ibn Hibban: Kitab al Majruhin, 1/145.
[3] Ibn Hibban: Kitab al Majruhin, 1/116
[4] For an explanation of this term. Click Here
[5] Al Dhahabi: Mizan al I’tidal, 1/41.
[6] Ibn ‘Asakir: Tarikh Dimashq, 44/192.
[7] Al Dhahabi: Mizan al I’tidal, 3/590; Ibn Hajar: Lisan al Mizan, 5/215.
[8] For an explanation of this term. please see p. [translator’s note]
[9] Abu Bakr al Shafi’i: al Ghaylaniyyat, 1/64.
[10] For an explanation of this term. Click Here
[11] Al Dhahabi: Talkhis al Mawdu’at, hadith no. 138.
[12] Al Suyuti: al Laʾali al Masnu’ah, 1/352.
[13] Abu Bakr al Shafi’i: al Ghaylaniyyat, 1/65