Hadith 88: Inscribed on the door of Jannat (are the following words), “Muhammad, the Messenger of Allah salla Llahu ‘alayhi wa sallam; ‘Ali, the brother of the Messenger of Allah,” one thousand years before the creation of the Heavens and the earth.

Hadith 87: 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)….
January 29, 2019
Hadith 89: It is not permissible for a believer to see me bare or naked except ‘Ali.
January 30, 2019

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Hadith 88

 

مكتوب على باب الجنة: محمد رسول الله صلى الله عليه وسلم، علي أخو رسول الله، قبل أن تخلق السماوات والأرض بألف سنة.

Inscribed on the door of Jannat (are the following words), “Muhammad, the Messenger of Allah salla Llahu ‘alayhi wa sallam; ‘Ali, the brother of the Messenger of Allah,” one thousand years before the creation of the Heavens and the earth.

 

This hadith is narrated from Jabir, Ibn ‘Abbas, and ‘Ali radiya Llahu ‘anhum.

 

The Hadith of Jabir

Al Tabarani and others narrate — from Zakariyya ibn Yahya al Kisaʾi — Yahya ibn Salim narrated to us (he was a truthful man) — Ash’ath ibn ‘Amm al Hassan ibn Salih (he was preferred over al Hassan ibn Salih) — Mis’ar ibn Kidam narrated to us — from ‘Attiyah al ‘Aufi — from Jabir ibn ‘Abdullah who said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam said…”[1]

Zakariyya ibn Yahya al Kisaʾi is matruk and accused of lying.

Yahya ibn Salim al Kufi is da’if (weak).

Ash’ath ibn ‘Amm al Hassan ibn Salih is da’if (weak).

 

Zakariyya ibn Yahya enjoys a tabi’[2] (parallel) narration from Sa’id ibn Ash’ath Abu ‘Uthman, as reported by al Khatib.[3]

I could not trace Sa’id ibn Ash’ath Abu ‘Uthman.

 

Al Qati’i and others (also) narrate this with a chain of transmission that is muzlim (murky).[4] It contains the following defects:

  • ‘Attiyah is Ibn Sa’id al ‘Aufi. He is da’if (weak) and a mudallis[5] (obfuscates when he narrates).
  • Kadih ibn Rahmah is matruk and is accused of lying.
  • Abu al Hassan al Daraqutni abandoned the hadith of Sulaiman ibn al Rabi’ al Nahdi al Kufi.
  • Al Daraqutni says that Hamzah ibn Dawood al Muʾaddib Abu Ya’la is worthless.

However, Hamzah enjoys a tabi’ (parallel) narration. But, it contains majahil (unknown narrators). This hadith is reported by Ibn Jumay’.[6]

Al Albani ruled this hadith to be a fabrication.[7]

 

The Hadith of Ibn ‘Abbas

Al Khatib narrates this version of the hadith with a chain of transmission that is saqit (wholly unreliable).[8] The wording is as follows: “From Ibn ‘Abbas who said that the Messenger of Allah salla Llahu ‘alayhi wa sallam said, ‘The night I was taken to the Heavens, I saw inscribed on the Door of Jannat (the following words): ‘La ilaha illa Allah Muhammad Rasul Allah—’Ali is the beloved of Allah; Hassan and Hussain are the choicest of Allah; Fatimah is the best of Allah; may the curse of Allah be upon the one who hates them.’”

 

May Allah shower His mercy upon al Dhahabi and be kind towards him on account of what he said immediately after this hadith, “Yes, by Allah; may the curse of Allah be upon the one who fabricated this.”[9]

 

Al Khatib says this hadith with this chain of transmission is munkar (unacceptable).

Ibn Hammawayh al Hulwani is accused of fabricating hadith.[10]

The chain of transmission also contains the narrator Muhammad ibn Ishaq. His name is Muhammad ibn Ishaq ibn Mihran Abu Bakr Shamukh. He is da’if (weak).

The following people mention this hadith in their work on fabrications: al Dhahabi, al Suyuti, Ibn ‘Iraq, and al Albani.[11]

 

The Hadith of ‘Ali

Al Daylami narrates this version of the hadith, as quoted by al Suyuti.[12] There are five narrator I could not trace. Perhaps one of them is the problem.

 

 

In short, the hadith is a fabrication and a lie in all of its chains of transmission.

 

NEXT⇒ Hadith 89


[1] Al Tabarani: al Mujam al Awsat, 5/5498.

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

[3] Al Khatib: al Muttafiq wa al Muftariq, 1/260.

[4] Al Qati’i: Zawaʾid al Fadaʾil, 2/1134.

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

[6] Ibn Jumay’: Mujam al Shuyukh, hadith no. 143.

[7] Al Albani: Silsilat Al Ahadith al Da’ifah, 10/4910, 12/5684.

[8] Al Khatib: Tarikh Baghdad, 1/259.

[9] Al Dhahabi: Mizan al I’tidal, 3/112.

[10] Al Khatib: Tarikh Baghdad, 11/325.

[11] Al Dhahabi: Mizan al I’tidal, 3/478; al Suyuti: al Ziyadat ‘ala al Mawdu’at, 1/277; Ibn ‘Iraq: Tanzih al Shari’ah, 1/404; al Albani: Silsilat al Ahadith al Da’ifah, 13/6298.

[12] Al Suyuti: al Ziyadat ‘ala al Mawdu’at, 1/277.

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