Hadith 8: ‘Ali is a part of me just as my head is a part of my body.

Hadith 7: “O ‘Ali, surely Allah has made in you an example from ‘Isa ‘alayh al Salam: The Yahud (Jews) hated him such that they slandered his mother; The Nasara (Christians) loved him such that they avowed for him that which he is undeserving of.”…
December 6, 2018
Hadith 9: Man’s feet will not move on the Day of Qiyamah (Resurrection) before he is asked about four things: his life and how he spent it; his body and how he used it; his wealth and how he earned and spent it; and his love for us, the Ahlul Bayt.
December 6, 2018

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Hadith 8

 

علي مني مثل رأسي من بدني.

‘Ali is a part of me just as my head is a part of my body.

 

This hadith is narrated by Ibn ‘Abbas and al Baraʾ radiya Llahu ‘anhum.

 

The Hadith of Ibn ‘Abbas

Ibn al Maghazili narrates — Abu al Hassan Ahmed ibn al Muzaffar ibn Ahmed al Faqih al Shafi’i informed us (I read the hadith to him and he approved) — Abu Muhammad ‘Abdullah ibn Muhammad ibn ‘Uthman al Muzani (ibn al Saqqaʾ al Hafiz al Wasiti) — al Haytham ibn Khalaf al Duri narrated to us — Ahmed ibn Muhammad ibn Yazid ibn Sulaym, the mawla (client) of Banu Hashim Hussain al Ashqar narrated to me — Qais informed us — from Abu Hashim and Layth — from Mujahid — from Ibn ‘Abbas who said: “The Messenger of Allah salla Llahu ‘alayhi wa sallam said…”[1]

Ibn al Maghazili is da’if (weak).

I have yet to see anyone deem his teacher (Abu al Hassan Ahmed ibn al Muzaffar ibn Ahmed al Faqih al Shafi’i) a thiqah (reliable).

Al Hussain ibn Hassan al Ashqar is da’if (weak). Some hadith critics even suspect him of lying.

Qais is ibn al Rabi’. He is da’if (weak). His son inserted hadiths into his work that are not his.

Al Shajari narrates — from Abu Bakr Muhammad ibn Ahmed ibn Muhammad al MufidMuhammad ibn Muhammad narrated to us — Ahmed ibn Muhammad ibn Zaid al Hashimi narrated to us — al Hussain ibn al Hassan narrated to us —Qais ibn al Rabi’ narrated to us — from Abu Hashim al Rummani — from Mujahid — from Ibn ‘Abbas.[2]

Abu Bakr Muhammad ibn Ahmed ibn Muhammad al Mufid is suspected of lying.

I could not trace his teacher (Muhammad ibn Muhammad).

Al Hussain ibn al Hassan is al Ashqar. He is da’if (weak). Some hadith critics even suspect him of lying.

Qais ibn al Rabi’ is da’if (weak).

Al Shajari’s name is Yahya ibn al Hussain ibn Ismail ibn Zaid Abu al Hussain al Hussaini al Razi. He is a Zaidi scholar. I have yet to see anyone deem him a thiqah (reliable). His book, al Amali, is replete with batil (false) ahadith.

Ibn al Maghazili narrates — Ahmed ibn Muhammd ibn ‘Abdul Wahhab ibn Tawan Abu Bakr informed us (I read the hadih to him and he approved of it) — Abu ‘Abdullah al Hussain ibn Muhammad al ‘Alawi al Mu’addal — ‘Ali ibn ‘Abdullah ibn Dahir narrated to us — my father, Dahir, narrated to us — al Hussain ibn Ahmed al Baghdadi narrated to us — ‘Isa ibn Mihran narrated to us — Hussain al Ashqar narrated to us — Qais narrated to us.[3]

‘Isa ibn Mihran al Musta’tif Abu Musa is a kadhdhab (liar).[4]

As mentioned previously, Hussain and Qais are both da’if (weak).

Ibn al Maghazili and his teacher (Ahmed ibn Muhammad ibn ‘Abdul Wahhab ibn Tawan Abu Bakr) are both da’if (weak).

Al Daylami (also) narrates the hadith from Hussain al AshqarQais ibn al Rabi’ narrated to us — from Abu Hashim and Layth — from Mujahid — from Ibn ‘Abbas marfu’an (the hadith is attributed to the Prophet salla Llahu ‘alayhi wa sallam).[5]

Al Albani judged the hadith to be da’if (weak). According to me, it is more than just da’if (weak), as evident from the analysis of the various chains of transmission.

 

The Hadith of al Baraʾ

Al Khatib narrates — from Ayub ibn Yusuf ibn Ayub‘Anbas ibn Ismail narrated to us — Ayub ibn Mus’ab al Kufi narrated to us — from Israʾil — from Abu Ishaq — from al Baraʾ.[6]

Ayub ibn Yusuf ibn Ayub ibn Sulaiman ibn Dawood Abu al Qasim al Bazzaz al Misri and Anbas ibn Ismail al Qazzaz have their biographies written by al Khatib.[7] However, he does not mention any jarh (impugning statement) or ta’dil (statement affirming his integrity).

I did not find anything on Ayub ibn Mus’ab al Kufi.

Abu Ishaq is a mudallis[8] (obfuscates when he narrates) and a mukhtalit[9] (commits serious errors).

Ibn al Jawzi says this chain of transmission contains majahil (unknown narrators).

Al Dhahabi says: “The chain of transmission is darkness; it was fabricated and (falsely) linked to Israʾil — from Abu Ishaq — from al Baraʾ. It appears from someone da’if (weak) — from someone suspected of lying — from Layth — from Mujahid — from Ibn ‘Abbas.”[10]

Al Albani (also) mentions this hadith.[11]

In short, the hadith is da’if jiddan (extremely weak). As explained, all of its chains of transmission are wahiyah (feeble).

 

 NEXT⇒ Hadith 9


[1] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 135.

[2] Al Shajari: al Amali, hadith no. 682.

[3] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 136.

[4] Al Dhahabi: Mizan al I’tidal, 3/324.

[5] Al Daylami: Mukhtasar Musnad al Firdaws, 2/298; al Albani: Silsilat Ahadith al Da’ifah, 8/391.

[6] Al Khatib: Tarikh Baghdad, 7/12.

[7] Al Khatib: Tarikh Baghdad, 7/11 and 12/318.

[8] For an explanation of this term. Click Here

[9] For an explanation of this term. Click Here

[10] Al Dhahabi: Talkhis al ‘Ilal, hadith no. 72.

[11] Al Albani: Silsilat Ahadith al Da’ifah, hadith no. 3914.

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