يا علي، ادن مني، ضع خمسك في خمسي، يا علي، خلقت أنا وأنت من شجرة، أنا أصلها، وأنت فرعها، والحسن والحسين أغصانها، من تعلق بغصن منها أدخله الله الجنة، يا علي لو أن أمتي صاموا حتى يكونوا كالأوتار، ثم أبغضوك، لأكبهم الله عز وجل على وجوههم في النار.
O ‘Ali, come close to me; place your five (fingers) in my five (fingers). O ‘Ali, you and I were both created from a tree; I am its asal (foundation) and you are its far’ (branch). Hassan and Hussain are its twigs. Whoever holds to a twig from it, Allah will enter him into Jannat. O ‘Ali, if my Ummah continuously fasted to such an extent that they become (as thin as) strings, and then they have hatred for you, Allah subhanahu wa ta ‘ala will drag them on their faced in the Fire.
This hadith is narrated from Jabir, Abu Sa’id al Khudri, Abu Umamah, Ibn ‘Umar, Ibn ‘Abbas, ‘Ali, and Minaʾ radiya Llahu ‘anhum.
This version has the following two chains of transmission:
‘Uthman ibn ‘Abdullah al Umawi al Shami is accused of fabrication hadith.
Al Suyuti mentions this hadith among the fabricated narrations.
Al Hakim authenticated the hadith and al Dhahabi disagreed. He states: “By Allah, it cannot be (authentic). It contains Harun ibn Hatim. He is halik (ruined).”
Harun ibn Hatim al Muqriʾ al Kufi is accused of lying.
Al Tabarani and al Khatib narrate this hadith in an abridged form from ‘Amr ibn ‘Abdul Ghaffar. He is matruk and accused of fabricating hadith.
Ibn ‘Asakir narrates this version of the hadith. It contains the narrator Abu Harun al ‘Abdi ‘Umarah ibn Juwayn. He is matruk and accused of lying.
It also contains the narrator Abu Hafs. His name is ‘Umar ibn al Mughirah. Al Bukhari says he is munkar al hadith (unacceptable in hadith) and majhul (unknown).
It also contains the narrator ‘Ali ibn Musa al Awdi. I could not trace him.
Ibn ‘Asakir narrates this version of the hadith. It contains the narrator Faddal ibn Jubayr. He is matruk (suspected of forgery).
It also contains the narrator Hussain ibn Idris al Hariri al Tustari. I could not trace him..
This version of the hadith has the following two chains of transmission:
Ibrahim ibn al Hakam ibn Aban is matruk (suspected of forgery).
Muhammad ibn Marwan is al Suddi, the kadhdhab (liar).
The following people ruled the hadith to be a fabrication: Ibn al Jawzi, al Dhahabi, al Suyuti, Ibn ‘Iraq and al Shawkani.
Ibn ‘Asakir and others narrate this version of the hadith. The chain of transmission contains the following defects:
Al Hakim and others narrate this version with a chain of transmission that is saqit (wholly unreliable). It contains two narrators who are accused of lying.
The following people ruled the hadith a fabrication: Ibn al Jawzi, al Dhahabi, al Suyuti, Ibn ‘Iraq, al Shawkani and al Albani.
In short, the hadith is mawdu’ (fabricated) and batil (false) in all of its variant chains of transmission, as mentioned by several huffaz (hadith masters).
 Ibn ‘Adi: al Kamil, 5/177.
 Al Suyuti: al Ziyadat ‘ala al Mawdu’at, 1/264.
 Al Hakim: Mustadrak al Hakim, 2/2949.
 Ibn al Mulaqqin: Talkhis al Mustadrak, 2/713.
 Ibn Hajar: Lisan al Mizan, 6/177.
 Al Tabarani: al Mujam al Awsat, 4/4150; al Khatib: al Mudih, 1/49.
 Ibn ‘Asakir: Tarikh Dimashq, 42/65.
 Ibid., 42/65, 66.
 Al ‘Uqayli: al Du’afaʾ al Kabir, 2/212.
 Ibn Hajar: Lisan al Mizan, 3/180.
 Ibn al Maghazili: Manaqib ‘Ali, hadith no. 453.
 Ibn al Jawzi: Kitab al Mawdu’at, 2/5.
 Al Dhahabi: Talkhis al Mawdu’at, hadith no. 153; al Suyuti: al Laʾali al Masnu’ah, 1/370; Ibn ‘Iraq: Tanzih al Shari’ah, 1/414; al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 330.
 Ibn ‘Asakir: Tarikh Dimashq, 42/383.
 Al Hakim: Mustadrak al Hakim, 3/4755.
 Al Dhahabi: Talkhis al Mawdu’at, hadith no. 153; al Suyuti: al Laʾali al Masnu’ah, 1/370; Ibn ‘Iraq: Tanzih al Shari’ah, 1/414; al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 330; al Albani: Silsilat al Ahadith al Da’ifah, 12/6286.