Hadith 72: Verily the Messenger of Allah salla Llahu ‘alayhi wa sallam formed a pact of brotherhood amongst the Muslims and said, “O ‘Ali, you are my brother. …

Hadith 71: I was with the Prophet salla Llahu ‘alayhi wa sallam and he saw ‘Ali approaching. He said, “This person (i.e. ‘Ali) and I will be a proof against my Ummah on the Day of Resurrection.”
January 29, 2019
Hadith 73: Verily Allah subhanahu wa ta ‘ala made a promise to me about ‘Ali. I said, “O my Lord, explain it to me!” …
January 29, 2019

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Hadith 72

 

أن رسول الله صلى الله عليه وسلم آخى بين المسلمين، وقال: يا علي أنت أخي! أنت مني بمنزلة هارون من موسى، غير أنه لا نبي بعدي، أما علمت يا علي أن أول من يدعى به يوم القيامة يدعى بي، فأقوم عن يمين العرش في ظله، فأكسى حلة خضراء من حلل الجنة، ثم يدعى بالنبيين بعضهم على بعض، فيكونون سماطين عن يمين العرش، ثم يكسون حللا خضرا من حلل الجنة، وإني أخبرك يا علي أن أمتي أول الأمم يحاسبون، ثم إنه أول ما يدعى بك لقرابتك مني، ومنزلتك عندي، ويدفع إليك لوائي، وهو لواء الحمد، وتسير به بين السماطين، آدم عليه السلام وجميع خلق الله يستظلون بظل لوائي يوم القيامة، طوله مسيرة ألف سنة، سنامه ياقوتة حمراء، قضيبه من فضة بيضاء، زجه درة خضراء، له ثلاث ذوائب من نور: ذؤابة في الشرق، وذؤابة في الغرب، والثالثة وسط الدنيا، مكتوب عليه ثلاثة أسطر: الأول: بسم الله الرحمن الرحيم، والثاني: الحمد لله رب العالمين، والثالث: لا إله إلا الله محمد رسول الله. طول كل سطر مسيرة ألف سنة، وعرضه مسيرة ألف سنة، فتسير باللواء، والحسن عن يمينك، والحسين عن يسارك، حتى تقف بين يدي إبراهيم عليه السلام في ظل العرش، ثم تكسى حلة خضراء من الجنة، ثم ينادي مناد من تحت العرش: نعم الأب أبوك إبراهيم، ونعم الأخ أخوك علي. أبشر يا علي! إنك تكسى إذا كسيت، وتدعى إذا دعيت، وتحيى إذا حييت.

Verily the Messenger of Allah salla Llahu ‘alayhi wa sallam formed a pact of brotherhood amongst the Muslims and said, “O ‘Ali, you are my brother. You are unto me as Harun was unto Moses; except that there is no prophet after me. Do you not know, O ‘Ali, that the first person to be called on the Day of Resurrection will be me? I will stand to the right of the ‘Arsh (Throne) in its shade. I will be wearing green clothing from the clothing of Jannat. Thereafter, the (other) Prophets will be called, some with the other, they will stand in two rows on the right of the ‘Arsh. They will be wearing green clothing from the clothing of Jannat. I inform you, O ‘Ali, that my Ummah will be the first whose reckoning will be taken and the first to be called will be you, on account of your relation tome and your status to me. My flag will be given to you, it is the Flag of Hamd (praise), and you will walk with it between the two rows. Adam ‘alayh al salam and the entire creation will take shade under my flag on the Day of Qiyamah. The length of the flag is one thousand years journey, the top of it is encrusted with Rubies, its rod is of white silver, and the top of it is a green pearl. It has three curls: one curl in the east, one in the west, and the third in the centre of the world. Three lines are inscribed upon it: the first line reads, In the name of Allah, Most Benevolent, Most Merciful. The second: All Praise is to Allah, Lord of the entire universe. The third: There is none worthy of worship but Allah and Muhammad is the Messenger of Allah. The length of each line is a distance of one thousand years and the breadth of each is also a distance of one thousand years. You will walk with this flag, Hassan on your right and Hussain on your left, until you stop before Ibrahim ‘alayh al salam beneath the shade of the ‘Arsh. Then you will be made to wear green clothing of Jannat. Then a caller will call out from beneath the ‘Arsh, “The best father, your father, Ibrahim. The best brother, your brother, ‘Ali.” Rejoice, O ‘Ali! You will be clothed when I am clothed; and you will be called when I am called; and you will be greeted when I am greeted.

 

This hadith is narrated from Mahduj al Bahili, ‘Ali, Abu Sa’id al Khudri, Anas, Jabir, Jabir ibn Samurah and Abu Dharr radiya Llahu ‘anhum.

 

The Hadith of Mahduj al Bahili

Ibn al Maghazili narrates — Abu al Hassan Muhammad ibn Muhammad ibn Makhlad al Bazzar informed us — Muhammad ibn Muhammad Abu Zur’ah narrated to us — Ahmed ibn Jafar narrated to us — Hassan ibn ‘Ali al Basri narrated to us — Abu ‘Abdullah al Hassan ibn Rashid and al Sabbah ibn ‘Abdullah Abu Bishr narrated to us (with similar wording and some additions by one of them more than the other) — Qais ibn al Rabi’ narrated to us — Sa’d al Khaffaf narrated to us — from ‘Attiyah — from Abu Zaid al Bahili[1][2]

This chain of transmission is saqit (wholly unreliable). It contains the following defects:

  • Qais ibn al Rabi’ is da’if (weak). His son inserted hadiths into his father’s collection that were not his.
  • ‘Attiyah is (‘Attiyah) al ‘Aufi is da’if (weak) and a mudallis[3] (obfuscates when he narrates).
  • Abu ‘Abdullah al Hassan ibn Rashid and al Sabbah ibn ‘Abdullah Abu Bishr could not be traced.
  • The person narrating from them is Hassan ibn ‘Ali al ‘Adawi al Basri. He is a kadhdhab (liar).
  • I could not trace Sa’d al Khaffaf is. Perhaps he is Ibn Tarif al Kufi; he is matruk and accused of fabricating.

Ibn ‘Asakir also narrates this version of the hadith with a chain of transmission that is saqit (wholly unreliable).[4] It contains an addition above Qais and Sa’d al Khaffaf.

It also contains the two above narrators, Sa’d al Khaffaf and ‘Attiyah al ‘Aufi.

It also contains the narrator Yahya ibn ‘Abdul Hamid al Himmani. He is da’if (weak) and accused of sariqat al ahadith[5] (appropriating ahadith).

 

The Hadith of ‘Ali

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

  1. Al ‘Uqayli and others narrate — from Khalaf ibn al Mubarak — Sharik narrated to us — from Abu Ishaq — from al Harith — from ‘Ali who said, “I heard the Messenger of Allah salla Llahu ‘alayhi wa sallam saying, ‘I was granted five qualities regarding ‘Ali that my Lord did not grant to anyone before me. The first quality is that he will pay off my debts and conceal my ‘awrah. As for the second quality, he will drive (people) away from my Hawd (Pond). As for the third quality, he will be a support for me on the path towards reckoning on the Day of Resurrection. As for the fourth quality, my standard will be with him on the Day of Resurrection; and underneath it will be Adam and his offspring. As for the fifth quality, I do not fear that he will commit zina (fornication) after having married, nor do I fear he will be a kafir (disbeliever) after confessing iman (faith).’”[6]

The chain of transmission contains Khalaf ibn Mubarak. His hadith do not enjoy any mutaba’at[7] (parallel narrations).

It also contains al Harith al A’war. He is matruk (suspected of forgery).

It also contains Abu Ishaq. He is a mudallis (obfuscates when he narrates) and a mukhtalit (commits serious errors).

The other narrator, Sharik, has elements of weakness.

Al Dhahabi states, “This chain of transmission contains Khalaf ibn al Mubarak; perhaps he is the one who fabricated it.”[8]

 
  1. Al Khatib narrates this version with a chain of transmission that contains the narrator ‘Isa.[9] He is munkar al hadith (narrates unacceptable reports) and accused of fabricating hadith.

It also contains the narrator Ahmed ibn Ghalib. Al Khatib did not mention anything regarding his status as a narrator.

Al Albani ruled the hadith to be a fabrication.[10]

 
  1. Al Shajari narrates this version with a chain of transmission that contains the narrator Nasr ibn Muzahim.[11] He is matruk and accused of lying.

It also contains the narrators Abu Khalid and al Hakam ibn Sulaiman. I could not trace them.

 

The Hadith of Abu Sa’id al Khudri

Al Qati’i narrates this version of the hadith with a chain of transmission that contains the narrator Hussain ibn ‘Ubaidullah al ‘Ijli Abu ‘Ali.[12] Al Daraqutni says he used to fabricate hadith.

It also contains the narrator ‘Attiyah al ‘Aufi. He is da’if (weak) and a mudallis (obfuscates when he narrates).

 

The Hadith of Anas

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

  1. Ibn ‘Adi narrates this hadith.[13] As mentioned previously, the hadith is batil (false) and it has a chain of transmission and matn (text) that is munkar (unacceptable). In fact, al Dhahabi says, “Yes, by Allah, this is of the coldest fabrications. And may Allah curse the one who does not love ‘Ali.”[14]

Al Shawkani mentions this hadith among the other fabricated hadith.[15]

 
  1. Ibn ‘Asakir narrates this version of the hadith.[16] It contains the narrator Abu Bakr Muhammad ibn Khuzaimah ibn Makhlad. He is da’if (weak).

It also contains the narrator Ibn Abi al Sari. I think his name al Hussain ibn al Mutawakkil ibn ‘Abdul Rahman. He is accused of lying.

 

The Hadith of Jabir

Al Qati’i and others narrate this version of the hadith with a chain of transmission that is saqit (wholly unreliable).[17] It is replete with defects, including:

  • Hamzah ibn Dawood al Muʾaddib Abu Ya’la. Al Daraqutni says he is nothing (laysa bi shay).
  • Sulaiman ibn al Rabi’ is matruk (suspected of forgery).
  • Kadih is accused of lying.
  • Hassan ibn Abi Jafar is munkar al hadith (narrates unacceptable reports).
  • Abu al Zubair is a mudallis (obfuscates when he narrates).

The following people have ruled the hadith to be a fabrication: Ibn al Jawzi, al Dhahabi and al Shawkani.[18]

 

The Hadith of Jabir ibn Samurah

Al Tabarani narrates this version of the hadith with a chain of transmission that contains the narrator Nasih.[19] He is matruk (suspected of forgery).

It also contains the narrator Simak. He is da’if (weak). Ibn al Jawzi, al-Suyuti, Ibn ‘Iraq, and al Shawkani mention this hadith in their respective works on mawdu’at (fabrications).[*]

 

The Hadith of Abu Dharr

Ibn al Jawzi narrates this version of the hadith with a chain of transmission; most of its narrators are unknown.[20] It also contains the narrator ‘Abdullah ibn ‘Abdul Malik al Mas’udi. He is da’if (weak).

Ibn al Jawzi writes, “This hadith is inauthentic from the Messenger of Allah salla Llahu ‘alayhi wa sallam. The chain of transmission is muzlim (murky); it contains narrators that are completely unknown. It originates from Kufah.

Al Dhahabi, al Suyuti and Ibn ‘Iraq all followed suit and ruled the hadith to be fabricated.[21]

There are other shawahid[22] (supporting witness reports) by al A’mash and al Mansur which mention the carrying of the standard. It has been mentioned already.

In the coming ahadith, under the hadith of the ‘promise’ (which comes next), there are some chains of transmission for the hadith of carrying the standard and flag.

 

In short, the hadith is batil (false). All of the chains of transmission are halikah (ruined); they revolve around narrators that are liars and/or suspected of forgery, etc.

 

NEXT⇒ Hadith 73


[1] The correct name is either ibn Zaid al Hudhali or al Dhuhali. His name is Mahduj and there is a difference of opinion regarding whether he enjoyed companionship with the Prophet salla Llahu ‘alayhi wa sallam. See: Abu Nuaim: Ma’rifat al Sahabah, 4/312; Ibn al Athir: Usd al Ghabah, 4/192; al Dhahabi: al Tajrid, 2/52; ‘Alaʾ al Din Mughaltaʾi: al Inabah, 2/147; al Hafiz al Ra’ini: Kitab al Jami’ (my critical edition), 5/5243.

[2] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 65.

[3] For an explanation of this term, Click Here [translator’s note]

[4] Ibn ‘Asakir: Tarikh Dimashq, 42/53.

[5] For an explanation of this term, Click Here [translator’s note]

[6] Al ‘Uqayli: al Du’afaʾ al Kabir, 2/22.

[7] For an explanation of this term, Click Here [translator’s note]

[8] Al Dhahabi: Talkhis al ‘Ilal, hadith no. 83.

[9] Al Khatib: Tarikh Baghdad, 4/339.

[10] Al Albani: Silsilat al Ahadith al Da’ifah, 10/4957.

[11] Al Shajari: al Amali, 1/694.

[12] Al Qati’i: Zawaʾid Fadaʾil al Sahabah, 2/1127.

[13] Ibn ‘Adi: al Kamil fi al Du’afaʾ, 7/141.

[14] Al Dhahabi: Mizan al I’tidal, 4/357.

[15] Al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 323.

[16] Ibn ‘Asakir: Tarikh Dimashq, 42/75.

[17] Al Qati’i: Fadaʾil al Sahabah, 2/1135.

[18] Ibn al Jawzi: Kitab al Mawdu’at, 1/404; al Dhahabi: Talkhis al Mawdu’at, hadith no. 139; al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 335.

[19] Al Tabarani: al Mujam al Kabir, 2/2036.

[*] Ibn al Jawzi: Kitab al Mawdu’at, 1/388; al Suyuti: al-La’ali al-Masnu’ah, 1/337; Ibn ‘Iraq: Tanzih al Shari’ah, 1/361; al Shawkani: al-Fawa’id al Majmu’ah, hadith no. 326.

[20] Ibn al Jawzi: Kitab al Mawdu’at, 1/389.

[21] Al Dhahabi: Talkhis al Mawdu’at, hadith no. 130; al Suyuti: al Laʾali al Masnu’ah, 1/338; Ibn ‘Iraq: Tanzih al Shari’ah, 1/362.

[22] For an explanation of this term, Click Here [translator’s note]

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