Hadith 97: (‘Ali ibn Abi Talib said on the Day of Shura,), “By Allah, I will remonstrate against them such that a member of Quraysh, an Arab, and a non-Arab will be unable to respond and say anything contradictory.”

Hadith 96: When the people differed regarding the issue of tafdil (preference as to who is the best person after the Prophet salla Llahu ‘alayhi wa sallam), I travelled on my conveyance, took my rations (for the journey) and set out until I entered Madinah….
January 30, 2019
Hadith 98: ‘Ali will be by the Hawd (Pond); no one will enter Jannat except with permission from ‘Ali ibn Abi Talib radiya Llahu ‘anhu.
January 30, 2019

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Hadith 97

والله لأحتجن عليهم بما لا يستطيع قرشيهم، ولا عربيهم، ولا عجميهم، رده، ولا يقول خلافه. ثم قال لعثمان بن عفان، ولعبد الرحمن بن عوف، والزبير، ولطلحة، وسعد، وهم أصحاب الشورى، وكلهم من قريش، وقد كان قدم طلحة: أنشدكم بالله الذي لا إله إلا هو أفيكم أحد وحّد الله قبلي؟ قالوا: اللهم لا. قال: أنشدكم بالله هل فيكم أحد صلى لله قبلي، وصلى القبلتين؟ قالوا: اللهم لا. قال: أنشدكم بالله أفيكم أحد أخو رسول الله صلى الله عليه وسلم غيري، إذ آخى بين المؤمنين، فآخى بيني وبين نفسه، وجعلني منه بمنزلة هارون من موسى، إلا أني لست نبي؟ قالوا: لا. قال: أنشدكم بالله أفيكم مطهر غيري، إذ سد رسول الله صلى الله عليه وسلم أبوابكم، وفتح بابي، وكنت معه في مساكنه، ومسجده، فقام إليه عمه، فقال: يا رسول الله غلقت أبوابنا، وفتحت باب علي! قال: نعم، الله أمر بفتح بابه، وسد أبوبكم؟ قالوا: اللهم لا. قال: نشدتكم بالله أفيكم أحد أحب إلى الله، وإلى رسوله مني، إذ دفع الراية إلي يوم خيبر، فقال: لأعطين الراية إلى من يحب الله ورسوله، ويحبه الله ورسوله، ويوم الطائر إذ يقول: اللهم ائتني بأحب خلقك إليك يأكل معي، فجئت، فقال: اللهم وإلى رسولك، اللهم وإلى رسولك، غيري؟ قالوا: اللهم لا. قال: نشدتكم بالله أفيكم أحد قدم بين يدي نجواه صدقة غيري، حتى رفع الله ذلك الحكم؟ قالوا: اللهم لا. قال: نشدتكم بالله أفيكم من قتل مشركي قريش والعرب في الله، وفي رسوله، غيري؟ قالوا: اللهم لا. قال: نشدتكم بالله أفيكم أحد دعا رسول الله صلى الله عليه وسلم له في العلم، وأن يكون أذنه الواعية، مثل ما دعا لي؟ قالوا: اللهم لا. قال: نشدتكم بالله هل فيكم أحد أقرب إلى رسول الله صلى الله عليه وسلم في الرحم، ومن جعله رسول الله صلى الله عليه وسلم نفسه، وأبناه أبناءه، ونساءه نساءه، غيري؟ قالوا: اللهم لا. قال: نشدتكم بالله أفيكم أحد كان يأخذ الخمس مع النبي صلى الله عليه وسلم قبل أن يؤمن أحد من قرابته غيري، وغير فاطمة؟ قالوا: اللهم لا. قال: نشدتكم بالله أفيكم اليوم أحد له زوجة مثل زوجتي فاطمة بنت رسول الله صلى الله عليه وسلم، سيدة نساء عالمها؟ قالوا: اللهم لا. قال: نشدتكم بالله هل فيكم أحد له ابنان مثل ابني الحسن والحسين، سيدي شباب أهل الجنة ما خلا النبيين، غيري؟ قالوا: اللهم لا. قال: نشدتكم بالله أفيكم أحد له أخ كأخي جعفر؟ بالله أفيكم أحد له عم مثل عمي، أسد الله، وأسد رسوله، سيد الشهداء حمزة، غيري؟ قالوا: اللهم لا. قال: نشدتكم بالله أفيكم أحد ولي غمض رسول الله صلى الله عليه وسلم مع الملائكة غيري؟ قالوا: اللهم لا. قال: نشدتكم بالله أفيكم أحد ولي غسل النبي صلى الله عليه وسلم مع الملائكة، يقلبونه لي كيف أشاء، غيري؟ قالوا: اللهم لا. قال: نشدتكم بالله أفيكمم أحد كان آخر عهده برسول الله صلى الله عليه وسلم، حتى وضعه في حفرته، غيري؟ قالوا: اللهم لا. قال: نشدتكم بالله أفيكم أحد قضى عن رسول الله صلى الله عليه وسلم بعده ديونه ومواعيده غيري؟ قالوا: اللهم لا قال. وقد قال الله عز وجل: وَإِنۡ أَدۡرِي لَعَلَّهُۥ فِتۡنَةٞ لَّكُمۡ وَمَتَٰعٌ إِلَىٰ حِينٖ الأنبياء: 111

(‘Ali ibn Abi Talib said on the Day of Shura,), “By Allah, I will remonstrate against them such that a member of Quraysh, an Arab, and a non-Arab will be unable to respond and say anything contradictory.” Thereafter, he said to ‘Uthman ibn ‘Affan, ‘Abdul Rahman ibn ‘Awf, Zubair, Talhah, and Sa’d—they were the members of the Shura (Council), and all of them were from Quraysh. He approached Talhah (and said), “I implore you, by Allah—whom there is no god besides Him, is there anyone among you who declared Allah as one before me?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you who prayed salah for the sake of Allah and prayed facing the two qiblahs, before me?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you who is the brother of the Messenger of Allah besides me; when he made a brotherhood bond between the Believers and he made this bond between myself and himself; and he afforded me the same position as Harun was to Musa, except that I am not a prophet?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone pure other than me; when the Messenger of Allah salla Llahu ‘alayhi wa sallam shut your doors (to the masjid) and opened mine? I was with him in his home and his masjid when his uncle stood up and said, “O Messenger of Allah, you shut our doors and you kept open the door of ‘Ali!” He said, “Yes, Allah ordered to keep his door open and to shut your doors.” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you more beloved to Allah and His Messenger salla Llahu ‘alayhi wa sallam than me; when he handed the standard to me on the Day of Khaybar and said, “I will certainly hand this standard over to a person who loves Allah and His Messenger, and Allah and His Messenger love him.” And on the Day of the Bird when he said, “O Allah, bring the most beloved of Your creation to me so he can partake (of this bird) with me.” I came and he said, “O Allah, and (the most beloved) to Your Messenger (too). O Allah, and (the most beloved) to Your Messenger (too).” They said, “By Allah, no.” He continued, “I implore you by Allah, is there anyone that presented sadaqah (charity) before the Prophet salla Llahu ‘alayhi wa sallam before privately consulting with him besides me, until such a time whereby Allah lifted that ruling?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you who killed the mushrikin (polytheists) of the Quraysh and the Arabs for the sake of Allah and His Messenger (i.e. in the path of Allah and His Messenger) besides me?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you whom the Messenger of Allah salla Llahu ‘alayhi wa sallam made special du’aʾ for regarding knowledge, and that his ears should be receptive to knowledge as he made du’aʾ (for this) for me?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you who has closer familial relations to the Messenger of Allah salla Llahu ‘alayhi wa sallam, and (is there anyone among you) who the Messenger of Allah salla Llahu ‘alayhi wa sallam made a part of himself, and (is there anyone among you) whose children are his children and (is there anyone among you) whose women are his women besides me?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you took the khumus (one fifth of the spoils of war) with the Prophet salla Llahu ‘alayhi wa sallam before any of his relatives believed besides me and Fatimah?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you today who has a spouse like my spouse, Fatimah, the daughter of the Messenger of Allah salla Llahu ‘alayhi wa sallam, the leader of the women of the world?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you who has two sons the likes of my two sons, Hassan and Hussain, the leaders of the youth of the inhabitants of Jannat, except for the prophets, besides me?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you who has a brother like my brother, Jafar? By Allah, is there anyone among you who has an uncle like my uncle, the Lion of Allah and the Lion of His Messenger, the leader of the martyrs, Hamzah; besides me?” They said, “By Allah, no.” He continued, “Is there anyone among you who undertook to protect the Messenger of Allah salla Llahu ‘alayhi wa sallam with the angels besides me?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you who undertook bathing the Prophet salla Llahu ‘alayhi wa sallam with the angels, while they are turning and moving him as I desire, besides me?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you whose final covenant was with the Messenger of Allah salla Llahu ‘alayhi wa sallam, such that he (immediately) placed him in his hole (to be buried), besides me?” They said, “By Allah, no.” He continued, “I implore you, by Allah, is there anyone among you who paid the debts of the Messenger of Allah salla Llahu ‘alayhi wa sallam and fulfilled his promises after him, besides me?” They said, “By Allah, no.” He said, “Verily Allah said: “And I know not; perhaps it is a trial for you and enjoyment for a time.” (Surah al Anbiyaʾ, 111)”

 


This hadith is narrated from ‘Amr ibn Wathilah. It has the following chains of transmission:

  1. Ibn ‘Asakir narrates this hadith — from Yahya ibn Zakariyya ibn Shayban — Ya’qub ibn Ma’bad narrated to us — Muthanna Abu ‘Abdullah narrated to me — from Sufyan al Thawri — from Abu Ishaq al Sabi’i — from ‘Asim ibn Damurah and Hubayrah — from al ‘Alaʾ ibn Salih — from al Minhal ibn ‘Amr — from ‘Abbad ibn ‘Abdullah al Asadi — from ‘Amr ibn Wathilah, “They said that ‘Ali ibn Abi Talib said on the Day of the Shura (Council)…”[1]

The signs of fabrication on this hadith are evident. The fabricator formulated different words (from different ahadith) into one hadith. It contains the following defects:

  • I could not trace Yahya ibn Zakariyya ibn Shayban.
  • I could not trace Ya’qub ibn Ma’bad.
  • Muthanna Abu ‘Abdullah: If he is Ibn al Sabbah, then he is da’if (weak). If he is Ibn ‘Abdul Rahman, then he is majhul (unknown). If he is neither of the two, then he is unidentified.
  • Abu Ishaq al Sabi’i is a mudallis[2] (obfuscates when he narrates) and a mukhtalit (commits serious errors).
  1. Al ‘Uqayli and others narrate this hadith — from Zafir — from a man — from al Harith ibn Muhammad — from Abu al Tufayl.[3] Al ‘Uqayli says this hadith has no basis from ‘Ali.

The following people were adamant that the hadith is a fabrication: Ibn ‘Asakir, Ibn al Jawzi, al Dhahabi, Ibn Taymiyyah, al Suyuti, Ibn ‘Iraq, and al Shawkani.[4]

Al Dhahabi says this report is munkar (extremely weak and contradicting authentic reports).[5] He writes, “This is not authentic. Amir al Muʾminin would never say such a thing.”[6]

Ibn Hajar states, “Perhaps the problem in the hadith stems from Zafir.”[7]

Or perhaps the problem stems from his majhul (unknown) teacher.

 

  1. Ibn al Maghazili narrates this hadith with a chain of transmission that is batil (false) and inauthentic. [8] It contains the following defects:
  • Nasr ibn Muzahim is matruk and has been suspected of lying.
  • I could not trace the person that is narrating from him is, as well as his teacher.
  • Abu Hamzah’s name is Thabit ibn Abi Safiyyah al Thumali. He is matruk (suspected of forgery).
  • Abu al Jarud’s name is Ziyad ibn al Mundhir al A’ma al Kufi. He has been accused of lying.
  • I am unsure of who Abu Sasan and Ibn Tariq

 

In short, the hadith is a fabrication and completely made up in all of its variant chains of transmission. The fabricator placed together (as one hadith) a number of ahadith, some of which are authentic and most of which are inauthentic.

 

NEXT⇒ Hadith 98


[1] Ibn ‘Asakir: Tarikh Dimashq, 42/431.

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

[3] Al ‘Uqayli: al Du’afaʾ al Kabir, 1/211.

[4] Ibn ‘Asakir: Tarikh Dimashq, 42/436; Ibn al Jawzi: Kitab al Mawdu’at, 1/380; al Dhahabi: Talkhis al Mawdu’at, hadith no. 126; Ibn Taymiyyah: Minhaj al Sunnah al Nabawiyyah, 5/59; al Suyuti: al Laʾali al Masnu’ah, 1/330; Ibn ‘Iraq: Tanzih al Shari’ah, 1/358; al Shawkani: al Fawaʾid al Majmu’ah, hadith nos. 322 and 323.

[5] Al Dhahabi: Mizan al I’tidal, 1/441.

[6] Ibid., 1/442.

[7] Ibn Hajar: Lisan al Mizan, 2/156.

[8] Ibn al Maghazili: Manaqib ‘Ali, hadith no. 155.

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