Hadith 65: We were with the Prophet salla Llahu ‘alayhi wa sallam, and with him was a group of people sitting. …

Hadith 64: There was not a Prophet before me except that he was given seven noble ministers (and) friends, and I was given fourteen: Hamzah, Jafar, ‘Ali, Hassan, Hussain, Abu Bakr, ‘Umar, al Miqdad, ‘Abdullah Ibn Mas’ud, Abu Dharr, Hudhayfah, Salman, ‘Ammar and Bilal.
January 29, 2019
Hadith 66: (‘Ali radiya Llahu ‘anhu said,) “I am the servant of Allah and the brother of His Messenger. I am the greatest Siddiq. No one will say these words after me except for a liar. I made salah seven years before everyone else; before anyone from this Ummah worshipped him.”
January 29, 2019

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Hadith 65

 

كنا عند النبي صلى الله عليه وسلم وعنده قوم جلوس، فدخل علي، فلما دخل خرجوا، فلما خرجوا تلاوموا، فقالوا: والله ما أخرجنا وأدخله، فرجعوا فدخلوا، فقال: والله ما أنا أدخلته وأخرجتكم، بل الله أدخله وأخرجكم.

We were with the Prophet salla Llahu ‘alayhi wa sallam, and with him was a group of people sitting. Then, ‘Ali entered. When he entered, everyone (sitting there) left. After leaving, they began reprimanding each other and saying, “By Allah, he did not remove us and bring him in.” And so they returned and entered. He salla Llahu ‘alayhi wa sallam said, “By Allah, I did not bring him in and take you out; rather, Allah brought him in and took you out.”

 

This hadith is narrated from Sa’d ibn Abi Waqqas, Ibn ‘Abbas, Zaid ibn Arqam, and ‘Ali radiya Llahu ‘anhum.

 

The Hadith of Sa’d ibn Abi Waqqas

This version of the hadith has the following chains of transmission:

  1. Al Nasaʾi and al Bazzar narrate — from Muhammad ibn Sulaiman Luwayn — from Ibn ‘Uyaynah — from ‘Amr ibn Dinar — from Abu Jafar Muhammad ibn ‘Ali — from Ibrahim ibn Sa’d ibn Abi Waqqas — from his father.[1] In one instance, he did not mention “from his father”.

Luwayn is inconsistent in this narration; in one instance, he narrates it mawsul (contiguous), and in another instance, he narrates is mursal (broken transmission). Two great hadith masters concurred with the mursal, they are both students of Ibn ‘Uyaynah who narrate the mursal version from him.

Al Khatib and al Daraqutni (also) gave preference to the mursal version.

There is no doubt that the hadith is mursal. In fact, Imam Ahmed ruled it to be munkar (unacceptable).[2]     

 
  1. Abu Ya’la narrates — Musa narrated to us — Muhammad ibn Ismail ibn Jafar al TahhanGhassan ibn Bishr al Kahili — from Muslim — from Khaythamah — from Sa’d.[3]

The chain of transmission is wah (feeble).

Khaythamah is (Khaythamah) ibn ‘Abdul Rahman al Kufi.

Muslim is (Muslim) al Mulaʾi. He is matruk (suspected of forgery).

I could not trace Muhammad ibn Ismail ibn Jafar al Tahhan and Ghassan ibn Bishr al Kahili.

Abu Zur’ah discarded the hadith of Musa ibn Muhammad ibn Hayyan Abu ‘Imran al Basri. Ibn Hibban mentions him in Kitab al Thiqat, as is his habit.[4]

Al Hakim narrates from Muslim al Mulaʾi, from Khaythamah ibn ‘Abdul Rahman, from Sa’d ibn Malik.[5] He goes on to mention a lengthy hadith.

Al Dhahabi states: “In this chain of transmission is Muslim al A’war al Mulaʾi. He is matruk (suspected of forgery).”[6]

Al Albani says the hadith from this particular angle is very weak.[7]

 

  1. Al Nasaʾi and others narrate from ‘Abdullah ibn Sharik — from al Harith ibn Malik — from Sa’d ibn Abi Waqqas.[8]

Al Nasaʾi says ‘Abdullah ibn Sharik is not much (laysa bidhalik).

I could not trace al Harith ibn Malik and ‘Abdullah ibn al Raqim.

Al Nasaʾi (also) adds/narrates it from ‘Abdullah ibn Sharik — from ‘Abdullah ibn al Raqim — from Sa’d.

This chain of transmission is wah (feeble).

‘Abdullah ibn Sharik is not much (laysa bidhalik).

Al Harith ibn Malik and ‘Abdullah ibn al Raqim are both majhul (unknown).

 

The Hadith of Ibn ‘Abbas

Al Tabarani narrates this hadith with a chain of transmission that is very weak.[9] It contains the narrator Maymun. He is da’if (weak) and he narrates a number of unacceptable reports regarding the virtues of ‘Ali.

It also contains the narrator Kathir ibn Isma’ii al Nawwaʾ. He is da’if (weak).

It also contains Hussain al Ashqar. More than one person deemed him da’if (weak). Others have deemed him a thiqah (reliable). The preponderant opinion is that he is da’if.  Some have even accused him of lying.

 

The Hadith of Zaid ibn Arqam

Imam Ahmed narrates this hadith with a chain of transmission that contains the narrator Maymun Abu ‘Abdullah.[10] He is da’if (weak). He narrates a number of manakir (unacceptable) hadith regarding the virtues of ‘Ali and he is inconsistent therein.

 

The Hadith of ‘Ali

Al Bazzar narrates the hadith with a chain of transmission.[11] It contains two defects: 1) Abu Maimunah is majhul (unknown), and 2) al Azdi states that the hadith critics have abandoned the hadith of ‘Isa al Madani (al Mulaʾi).[12]

 

In short, all the chains of transmission are wahiyah (feeble) and extremely weak, except for Zaid ibn Arqam’s chain, it is (merely) da’if (weak). However it is narrated from Maymun Abu ‘Abdullah. In his biography, it is mentioned that he narrates numerous manakir (unacceptable narrations) regarding the virtues of ‘Ali. Therefore, the hadith is munkar (unacceptable), as mentioned by Imam Ahmed.

 

NEXT⇒ Hadith 66


[1] Al Nasaʾi: al Sunan al Kubra, 5/8424 and Khasaʾis ‘Ali, hadith no. 39.

[2] Imam Ahmed: al ‘Ilal wa Ma’rifat al Rijal li Ahmed: Riwayat al Marwadhi wa ghayrihi; al Khallal: al Muntakhab min al  ‘Ilal, hadith no. 210.

[3] Abu Ya’la: Musnad Abi Ya’la, 2/703.

[4] Ibn Hibban: Kitab al Thiqat, 9/161.

[5] Al Hakim: Mustadrak al Hakim, 3/4601.

[6] Al Dhahabi: Talkhis al Mawdu’at, 3/1337.

[7] Al Albani: Silsilat al Ahadith al Da’ifah, 10/4952.

[8] Imam al Nasaʾi: al Sunan al Kubra, 5/8425 and Khasaʾis ‘Ali, hadith no. 40.

[9] Al Tabarani: al Mujam al Kabir, 12/12722.

[10] Imam Ahmed: Musnad Ahmed, 4/369 and Fadaʾil al Sahabah, 2/985.

[11] Al Bazzar: Musnad al Bazzar, hadith no. 506.

[12] Al Dhahabi: Mizan al I’tidal, 3/328; Ibn Hajar: Lisan al Mizan, 6/290.

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