Hadith 93: “There will not be a rider on the Day of Resurrection except for us four.” His uncle, al ‘Abbas ibn ‘Abdul Muttalib stood before him and said, “Who are they, O Messenger of Allah?”…

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Hadith 93

ما في القيامة راكب غيرنا نحن أربعة. فقام إليه عمه العباس بن عبد المطلب، فقال: من هم يا رسول الله؟ فقال: أما أنا فعلى البراق، وجهها كوجه الإنسان، وخدها كخد الفرس، وعرفها من لؤلؤ ممشوط، وأذناها زبرجدتان خضراوان، وعيناها مثل كوكب الزهرة، توقدان مثل النجمين المضيئين، لها شعاع مثل شعاع الشمس بلقاء محجلة، تضيء مرة، وتنمي أخرى، يتحدر من نحرها مثل الجمان، مضطربة في الخلق، أذنها ذنبها مثل ذنب البقرة، طويلة اليدين والرجلين، وأظلافها كأظلاف البقر من زبرجد أخضر، تجد في مسيرها، سيرها كالريح، وهي مثل السحابة، لها نفس كنفس الآدميين، تسمع الكلام وتفهمه، وهي فوق الحمار ودون البغل. قال العباس: ومن يا رسول الله؟ قال: وأخي صالح على ناقة الله وسقياها التي عقرها قومه. قال العباس: ومن يا رسول الله؟ قال: وعمي حمزة بن عبد المطلب، أسد الله وأسد رسوله، سيد الشهداء، على ناقتي. قال العباس: ومن يا رسول الله؟ قال: وأخي علي على ناقة من نوق الجنة، زمامها من لؤلؤ رطب، عليها محمل من ياقوت أحمر، قضبانها من الدر الأبيض، على رأسها تاج من نور، لذلك التاج سبعون ركنا، ما من ركن إلا وفيها ياقوتة حمراء، تضيء للراكب المحث، عليه حلتان خضراوان، وبيده لواء الحمد، وهو ينادي أشهد أن لا إله إلا الله، وأن محمدا رسول الله. فيقول الخلائق: ما هذا إلا نبي مرسل، أو ملك مقرب. فينادي مناد من بطنان العرش: ليس هذا ملك مقرب، ولا نبي مرسل، ولا حامل عرش، هذا علي بن أبي طالب وصي رسول رب العالمين، وإمام المتقين، وقائد الغر المحجلين.

“There will not be a rider on the Day of Resurrection except for us four.” His uncle, al ‘Abbas ibn ‘Abdul Muttalib stood before him and said, “Who are they, O Messenger of Allah?” He said, “As for me, I will be (mounted) on the Buraq. Its face will be like the face of a human and its cheeks will be like the cheeks of a horse. Its mane will be from combed pearls and its ears are green chrysolites. Its eyes will be like the planet Venus, gleaming like two bright stars. It will have rays similar to the rays of the sun; blazing at times, beaming at other times. Its perspiration flows down from its chest area like silver pearls. It body is composed of different components of the creation. Its ear is its tail, like the tail of a cow. It has long arms and legs and its hooves are like the hooves of a cow, made of green chrysolites. It traverses speedily. Its travels will be like the wind; it will be like the clouds. It will breathe just like how other people breathe. It can hear (others) speech and comprehend it. It is bigger than a donkey and smaller than a mule.” Al ‘Abbas said, “And then who, O Messenger of Allah?” He said, “My brother, Salih will be mounted on the she-camel of Allah—which He gave to drink—that was hamstrung by his people.” Al ‘Abbas said, “And then who, O Messenger of Allah?” He said, “My uncle, Hamzah ibn ‘Abdul Muttalib, the lion of Allah and His Messenger, the leader of the martyrs will be on my camel.” Al ‘Abbas said, “And then who, O Messenger of Allah?” He said, “My brother, ‘Ali will be on a camel from the camels of Jannat; its reins are made of fresh pearls. On it is a litter made from rubies. Its hide is from white corals. There is a crown with seventy pillars on his head made from light. There is not a pillar except that it contains a ruby that lightens the path for the rider. He has on two green ornaments. In his hand will be the standard of al hamd; he will be proclaiming ‘Ashhadu an la ilah illa Allah, wa anna Muhammadan Rasul Allah.’ The creation will say, ‘He must be a prophet that has been sent (to us with guidance), or an angel in close proximity to Allah.’ A caller will call out from inside the ‘Arsh, ‘This is not an angel in close proximity to Allah. Neither is it a prophet that has been sent (to us with guidance), or the carrier of the ‘Arsh; this is ‘Ali ibn Abi Talib, the appointed heir of the Messenger of Lord of the Worlds, the leader of al ghurr al muhajjalin (radiant faces).’”

 

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This hadith is narrated from Ibn ‘Abbas, Suwaid ibn ‘Umair, and Abu Hurairah radiya Llahu ‘anhum.

 

The Hadith of Ibn ‘Abbas

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

1. Al Khatib narrates (as does Ibn ‘Asakir and Ibn al Jawzi in a similar manner) — ‘Ubaidullah ibn Muhammad ibn ‘Ubaidullah al Najjar informed us — Muhammad ibn al Muzaffar narrated to us — ‘Abdul Jabbar ibn Ahmed ibn ‘Ubaidullah al Simsar narrated to us in Baghdad — ‘Ali ibn al Muthanna al Tuhawi narrated to us — Zaid ibn al Hubab narrated to us — ‘Abdullah ibn Lahi’ah narrated to us — Jafar ibn Rabi’ah narrated to us — from ‘Ikrimah — from Ibn ‘Abbas who said, “The Messenger of Allah salla Llahu ‘alayhi wa sallam said…’”[1]

This hadith is mawdu’ (fabricated). It contains the following three defects:

• Ibn Lahi’ah is da’if (weak).
• ‘Ali ibn al Muthanna al Tuhawi was only deemed a thiqah (reliable) by Ibn Hibban. He is notorious for deeming unknown narrators as reliable. Ibn ‘Adi indicated towards the fact that he is da’if (weak).
• ‘Abdul Jabbar ibn Ahmed al Simsar was accused of lying by al Dhahabi.[2] He states, “He (i.e. ‘Abdul Jabbar ibn Ahmed al Simsar) narrates from ‘Ali ibn al Muthanna al Tuhawi. He brings forth a fabricated report regarding the virtues of ‘Ali.”

 

2. Al Khatib narrates this version — from Abu ‘Uthman Sa’d ibn Sulaiman ibn Dawood al Sharghi — Abu al Tayyib Hatim ibn Mansur al Hanzali — al Mufaddal ibn Salam (I met him Baghdad) — from al A’mash — from ‘Abayah al Asadi — from al Asbagh ibn Nubatah — from Ibn ‘Abbas…[3]

This hadith is mawdu’ (fabricated).

Al Asbagh ibn Nubatah is matruk and suspected of lying.

‘Abayah ibn Rib’i al Asadi’s hadith are worthless.

Sa’d ibn Sulaiman, Hatim ibn Mansur al Hanzali, and al Mufaddal ibn Salam are all majhul (unknown).

 

3. Ibn ‘Asakir narrates — from Abu al ‘Abbas ibn ‘Uqdah — Muhammad ibn Ahmed ibn al Hassan (i.e. al Qatawani) narrated to us — Khuzaimah ibn Mahan al Marwazi narrated to us — ‘Isa ibn Yunus narrated to us — from al A’mash — from Sa’id ibn Jubayr — from Ibn ‘Abbas…[4]

This report is mawdu’ (fabricated). The problem of the hadith is al Qatawani, or his teacher.[5]

The preponderant opinion regarding Ibn ‘Uqdah is that he is da’if (weak).

The following people have mentioned this hadith in their respective works on fabrications: Ibn al Jawzi, al Dhahabi, al Suyuti, Ibn ‘Iraq, al Shawkani and al Albani.[6]

Al Albani says, “This hadith is clearly batil (false). May Allah destroy the person who is responsible for fabricating it. What an audacious statement to make against Allah!”

 

The Hadith of Suwaid ibn ‘Umair

Al ‘Uqayli narrates this hadith with a chain of transmission that contains the narrator ‘Abdul Karim ibn Kaysan.[7] He is majhul (unknown).

Al Dhahabi says it is mawdu’ (fabricated). Ibn Hajar and al Albani held similar views.[8]

 

The Hadith of Abu Hurairah

This version of the hadith is narrated by al Khatib and others.[9] The chain of transmission contains the following defects:

• Ibn Jurayj is a mudallis (obfuscates when he narrates) and he is transmitting this hadith with the words ‘‘an (from)’
• ‘Abdullah ibn Salih, the scribe of al Layth is da’if (weak).
• Muhammad ibn ‘Aʾid ibn al Hussain ibn Mahdi al Khallal. Al Khatib mentions him but he does not reference anything regarding his status—positive or negative—as a narrator.[10]

Imam al Dhahabi and Ibn al Jawzi were adamant that the hadith is a fabrication.[11]

Al Suyuti mentions a mutabi’ (parallel narration) for this version. It is narrated by al Hakim.[12] Al Hakim authenticated the hadith.

Al Dhahabi disagreed and said, “The chain of transmission contains Abu Muslim, the sight guide of al A’mash (al ‘Amash had very weak eyesight). The hadith scholars did not include his narrations in their collections. Al Bukhari says he needs to be examined further (fihi nazar). Others say he is matruk (suspected of forgery).”[13]

Abu Dawood says he possesses fabricated ahadith.[14]

The hadith enjoys shawahid[15] (supporting witness reports); however, there is no mention of ‘Ali in any of them. For this reason, I did not mention them.

Al Albani says the hadith is mawdu’ (fabricated).[16]

 

In short, the hadith is mawdu’ (fabricated) in all of its variant chains of transmission, as previously explained.

 

NEXT⇒ Hadith 94

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[1] Al Khatib: Tarikh Baghdad, 11/112; Ibn ‘Asakir: Tarikh Dimashq, 42/325-337; Ibn al Jawzi: Kitab al Mawdu’at, 1/393, 394.

[2] Al Dhahabi: Mizan al I’tidal, 2/533.

[3] Al Khatib: Tarikh Baghdad, 13/122.

[4] Ibn ‘Asakir: Tarikh Dimashq, 42/326.

[5] Al Dhahabi: Mizan al I’tidal, 1/652; Ibn Hajar: Lisan al Mizan, 2/397.

[6] Ibn al Jawzi: Kitab al Mawdu’at, 1/395; al Dhahabi: Talkhis al Mawdu’at, hadith no. 132; al Suyuti: al Laʾali al Masnu’ah, 1/343; Ibn ‘Iraq: Tanzih al Shari’ah, 1/364; al Shawkani: al Fawaʾid al Majmu’ah, hadith no. 329; al Albani: Silsilat al Ahadith al Da’ifah, 13/6130.

[7] Al ‘Uqayli: al Du’afaʾ al Kabir, 3/64.

[8] Ibn Hajar: Lisan al Mizan, 4/52; al Albani: Silsilat al Ahadith al Da’ifah, 14/6534.

[9] Al Khatib: Tarikh Baghdad, 3/140, 141.

[10] Ibid., 3/140.

[11] Ibn al Jawzi: Kitab al Mawdu’at, 3/246; al Dhahabi: Talkhis al Mawdu’at, hadith no. 349.

[12] Al Hakim: Mustadrak al Hakim, 3/4727.

[13] Ibn al Mulaqqin: Mukhtasar Istidrak al Hafiz al Dhahabi, 3/1576.

[14] Ibn Hajar: Tahdhib al Tahdhib, 7/15.

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

[16] Al Albani: Silsilat al Ahadith al Da’ifah, 2/191.