Hadith 49: Do not curse ‘Ali; for he was touched in the dhat (essence) of Allah subhanahu wa ta ‘ala.
Hadith 48: (The Prophet salla Llahu ‘alayhi wa sallam said,) “I will surely fight the Amaliqah in a battalion.” Jibril ‘alayh al Salam said to him, “Or ‘Ali (will surely fight the Amaliqah).” He salla Llahu ‘alayhi wa sallam then said, “Or ‘Ali ibn Abi Talib.”
January 29, 2019Hadith 50: The forerunners are three: Tthe forerunner to Musa is Yusha’ ibn Nun; the forerunner to ‘Isa is the Companion of Yasin (i.e. Muhammad salla Llahu ‘alayhi wa sallam); and the forerunner to Muhammad salla Llahu ‘alayhi wa sallam is ‘Ali ibn Abi Talib.
January 29, 2019BACK⇒ Return to Table of contents
Hadith 49
لا تسبوا عليا، فإنه كان ممسوسا في ذات الله سبحانه وتعالى.
Do not curse ‘Ali; for he was touched in the dhat (essence) of Allah subhanahu wa ta ‘ala.
Al Tabarani narrates (and Abu Nuaim in a similar manner) — from Sufyan ibn Bishr al Kufi (Abu Nuaim’s version has the name Sa’d ibn Bishr al Kufi) — ‘Abdul Rahim ibn Sulaiman narrated to us — from Yazid ibn Abi Ziyad — from Ishaq ibn Ka’b ibn ‘Ujrah — from his father who said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam said…”[1]
This hadith is batil (false). It contains the following defects:
- Yazid ibn Abi Ziyad is sayyiʾ al hifz (possessor of a weak memory).
- Ishaq ibn Ka’b ibn ‘Ujrah is majhul (unknown), as mentioned by Ibn al Qattan and Ibn Hajar. No consideration is to be given to the fact that Ibn Hibban mentions his name in his Kitab al Thiqat because he is lenient in this regard.
- Sufyan (or Sa’d) ibn Bishr al Kufi, I could not trace. It is possible that he is the problem in the hadith.
Al Haythami writes:
Al Tabarani narrates this hadith in al Mujam al Kabir and al Mujam al Awsat. It contains the narrator Sufyan ibn Bishr (or Bashir). He comes later; he is not the one to narrate from Abu ‘Abdul Rahman al Hubuli. Additionally, I do not know who he is. The remaining narrators have been regarded as thiqat (reliable). Some (however) have elements of weakness.[2]
Al Albani writes:
From what has been mentioned previously, you should know that al Haythami’s statements regarding the hadith are inadequate; he did not fully expound upon the defects by which the hadith is rendered extremely weak, if not free from actually being a fabrication—something which the heart testifies to and inclines towards. And Allah knows best.[3]
[1] Al Tabarani: al Mujam al Kabir, 19/324 and al Mujam al Awsat, 9/9361.
[2] Nur al Din al Haythami: Majma’ al Zawaʾid, 9/130.
[3] Al Albani: Silsilat Ahadith al Da’ifah, 2/300.
BACK⇒ Return to Table of contents
Hadith 49
لا تسبوا عليا، فإنه كان ممسوسا في ذات الله سبحانه وتعالى.
Do not curse ‘Ali; for he was touched in the dhat (essence) of Allah subhanahu wa ta ‘ala.
Al Tabarani narrates (and Abu Nuaim in a similar manner) — from Sufyan ibn Bishr al Kufi (Abu Nuaim’s version has the name Sa’d ibn Bishr al Kufi) — ‘Abdul Rahim ibn Sulaiman narrated to us — from Yazid ibn Abi Ziyad — from Ishaq ibn Ka’b ibn ‘Ujrah — from his father who said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam said…”[1]
This hadith is batil (false). It contains the following defects:
- Yazid ibn Abi Ziyad is sayyiʾ al hifz (possessor of a weak memory).
- Ishaq ibn Ka’b ibn ‘Ujrah is majhul (unknown), as mentioned by Ibn al Qattan and Ibn Hajar. No consideration is to be given to the fact that Ibn Hibban mentions his name in his Kitab al Thiqat because he is lenient in this regard.
- Sufyan (or Sa’d) ibn Bishr al Kufi, I could not trace. It is possible that he is the problem in the hadith.
Al Haythami writes:
Al Tabarani narrates this hadith in al Mujam al Kabir and al Mujam al Awsat. It contains the narrator Sufyan ibn Bishr (or Bashir). He comes later; he is not the one to narrate from Abu ‘Abdul Rahman al Hubuli. Additionally, I do not know who he is. The remaining narrators have been regarded as thiqat (reliable). Some (however) have elements of weakness.[2]
Al Albani writes:
From what has been mentioned previously, you should know that al Haythami’s statements regarding the hadith are inadequate; he did not fully expound upon the defects by which the hadith is rendered extremely weak, if not free from actually being a fabrication—something which the heart testifies to and inclines towards. And Allah knows best.[3]
[1] Al Tabarani: al Mujam al Kabir, 19/324 and al Mujam al Awsat, 9/9361.
[2] Nur al Din al Haythami: Majma’ al Zawaʾid, 9/130.
[3] Al Albani: Silsilat Ahadith al Da’ifah, 2/300.