إن الجنة لتشتاق إلى ثلاثة: علي وعمار وسلمان.
Indeed, Jannat desires three (people): ‘Ali, ‘Ammar, and Salman.
This hadith is narrated by Anas ibn Malik, Hudahyfah, and ‘Ali radiya Llahu ‘anhum.
This version has two different chains of transmission:
Imam al Tirmidhi deemed the hadith to be Hassan (fair).
Al Hakim regarded the hadith as sahih (authentic).
Ibn al Jawzi states, “This hadith is inauthentic. Abu Rabi’ah’s name is Zaid ibn ‘Awf and his laqab (nickname) is Fahd. Ibn al Madini says he is dhahib al hadith (abandoned in hadith). Al Fallas and Muslim ibn al Hajjaj say he is matruk al hadith (suspected of forgery).”
However, it is not as Ibn al Jawzi stated. The narrator’s name is actually ‘Umar ibn Rabi’ah Abu Rabi’ah al Ayadi. Abu Hatim says he is munkar al hadith (narrates unacceptable reports). Ibn Ma’in says he is a thiqah (reliable).
The jarh (impugning statement) is mufassar (explained in detail) and therefore it is to be given preference over the statement of approval (i.e. regarding him as a thiqah (reliable)) of Ibn Ma’in. Therefore, after mentioning this hadith, al Dhahabi says, “Abu Rabi’ah ‘Umar ibn Rabi’ah al Ayadi is da’if (weak).”
Additionally, the name in the chain of transmission Hassan is al Basri. He is a mudallis (obfuscates when he narrates) and he is narrating with the word an (from).
‘Imran ibn Wahb al Ta’i is da’if (weak). It has been said that he did not hear (hadith) from Anas.
Muhammad ibn Humaid is al Razi, he and Ibrahim ibn al Mukhtar are both da’if (weak). However, both of these narrators enjoy tawabi’ (parallel narrations). Al Tabarani and others narrate — from ‘Ali ibn Bahr — Salamah ibn al Fadl al Abrash narrated to us — ‘Imran al Ta’i narrated to us, “I heard Anas ibn Malik…”
However, Salamah ibn al Fadl al Abrash is da’if (weak).
Abu al Fadl al Zuhri and Ibn ‘Asakir (in a similar way) narrate — Abu Muhammad narrated to us — Muhammad ibn Ghalib narrated to us — Salih ibn Harb narrated to us — Ismail ibn Yahya ibn Talhah narrated to us — Sufyan al Thawri narrated to us — from Mansur — from Sa’id ibn Jubayr who said, “Hudhayfah said…”
Ismail ibn Yahya ibn Talhah is Ismail ibn Yahya ibn ‘Abdullah ibn Talhah al Taymi. Al Daraqutni says that he narrates from thiqat (reliable narrators) such reports that are not considered as mutaba’at (parallel narrations). ‘Ali ibn ‘Umar al Hafiz says he is da’if (weak) and matruk al hadith (suspected of forgery). Salih Jazarah says he used to fabricate hadith. Ibn Hibban says it is not permissible to narrate from him and under no circumstances is he to be considered a valid form of proof. Al Azdi says he is a pillar from the pillars of lying and it is not permissible to narrate from him. Ibn ‘Adi says that most of what he narrates are false reports from thiqat and du’afa’ (reliable and weak narrators).
Abu al Sheikh narrates (and Abu Nuaim narrates from him) — Muhammad ibn ‘Amir narrated to us — from his father — from his grandfather — from Nahshal — from al A’mash — from Badham — Qanbar — from ‘Ali.
Badham and Qanbar are both da’if (weak).
Ishaq ibn Rahawayh regarded Nahshal ibn Sa’id al Tirmidhi a kadhdhab (liar).
Abu Ya’la narrates (and Ibn ‘Asakir in a similar manner) — Hassan ibn ‘Umar ibn Shaqiq al Jarmi — Jafar ibn Sulaiman narrated to us — from al Nadr ibn Humaid al Kindi — from Sa’d al Iskaf — from Abu Jafar Muhammad ibn ‘Ali — from his father — from his grandfather. Then he mentioned the hadith with a lengthy wording.
This hadith is munkar (unacceptable).
Al Nadr ibn Humaid is Abu al Jarud al Kindi. He is matruk al hadith (suspected of forgery).
Sa’d ibn Tarif al Iskaf is matruk (suspected of forgery). Ibn Hibban accused him of fabricating hadith.
Al Haythami says, “Abu Ya’la narrates this hadith with a chain of transmission that contains the narrator al Nadr ibn Humaid al Kindi. He is matruk (suspected of forgery).
He forgot to mention the fact that Sa’d ibn Tarif al Iskaf is (also) matruk (suspected of forgery).
In short, the hadith is da’if (weak) since most of the chains of transmission are wah (feeble).
 Imam al Tirmidhi: Sunan al Tirmidhi, hadith no. 3797; al Hakim: Mustadrak al Hakim, hadith no. 4666.
 Abu Hatim al Razi: Kitab al Jarh wa al Ta’dil, 6/109.
 Al Dhahabi: Siyar A’lam al Nubala’, 1/355.
 Abu Nuaim: Hilyat al Awliya’, 1/190 and Ma’rifat al Sahabah, hadith no. 3346; ibn al Fakhir: Mujibat al Jannat, hadith no. 412.
 Abu Hatim al Razi: Kitab al Jarh wa al Ta’dil, 6/306.
 Al Tabarani: al Mujam al Kabir, 6/6045.
 Abu al Fadl al Zuhri: Hadith al Zuhri, hadith no. 472; ibn ‘Asakir: Tarikh Dimashq, 21/411.
 Ibn Hibban: Kitab al Thiqat, 8/318.
 Ibn Hajar: Lisan al Mizan, 3/168.
 For all these statements, see ibn ‘Adi: al Kamil fi al Du’afa’, 1/501; al Khatib: Tarikh Baghdad, 7/221; al Dhahabi: Mizan al I’tidal, 1/253 and Tarikh al Islam, 4/1074.
 Abu al Sheikh: Tabaqat al Muhadithin bi Asbahan wa al Waridina ‘alayha, 1/446; Abu Nuaim: Akhbar Asbahan, 2/302.
 Abu Ya’la: Musnad Abi Ya’la al Mawsili, hadith no. 6772; ibn ‘Asakir: Tarikh Dimashq, 21/412.
 Nur al Din al Haythami: Majma’ al Zawa’id, 9/117.Back to top