Whoever loves these two and their father will be with me on my level in Jannat

Whoever desires to live my life and die my death
March 8, 2019
Whoever wants to see Adam in his knowledge … should look at ‘Ali
March 8, 2019

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Whoever loves these two and their father will be with me on my level in Jannat


من أحب هذين و أباهما كان معي في درجتي في الجنة

Whoever loves these two and their father will be with me on my level in Jannat.


The narration is da’if. Al Albani classified it such.[1]

Al Tabarani stated, “Only ‘Ali bin Jafar narrated it from Musa ibn Jafar. Nasr ibn ‘Ali is the sole narrator.”[2]

Hafiz al Dhahabi remarks, “Its isnad is da’if and its text is munkar.”[3] The reason for the nakarah of the text―and Allah knows best―is that just by loving them he will attain Rasulullah’s salla Llahu ‘alayhi wa sallam level in Jannat.

Al Tirmidhi narrated it saying, “Hadith is Hassan and gharib. We only recognise it from Jafar ibn Muhammad from this chain.”

The Rawafid suffice on quoting al Tirmidhi’s classifying it Hassan, and omit the gharib part and the rest. It is evident that there are many other chains dealing with loving Sayyidina Hassan and Sayyidina Hussain radiya Llahu ‘anhuma which are Hassan. However, this narration is gharib.

Hafiz highlights:


الترمذي إذا وصف حديثا بالحسن فلا يلزم عنده أن يحتج له و دليل ذلك أنه أخرج حديثا من طريق خيثمة البصري عن الحسن عن عمران بن الحصين ثم قال بعده هذا حديث حسن و ليس إسناده بذاك

When al Tirmidhi describes a hadith as Hassan, it does not necessarily mean that it is worthy of proof. Evidence for this is that he documented a hadith from the chain of Khaythamah al Basri from―Hassan from―’Imran ibn al Hussain and then stated thereafter, ‘This is a Hassan hadith, but its isnad is not creditable.’[4]


Al Tirmidhi at times declares the narrations of narrators who are known to be da’if as Hassan like ‘Attiyah al ‘Aufi. He is lenient in tahsin and tashih. His tashih cannot be relied upon as announced by al Dhahabi. Al Mundhiri clarified this in al Targhib.

When al Tirmidhi declares the isnad Hassan and gharib, it refers to the various chains of the narration, i.e. some chains are gharib while others are Hassan. His purport here is that this specific isnad is gharib while other chains are Hassan. So ponder over the deception of the Rawafid.

The scholars have noted that the word Hassan after this narration does not feature in the old prints of al Tirmidhi upon which Hafiz al Mizzi has relied in his book Tuhfat al Ashraf.[5] This demands an investigation of whether tahrif (distortion) took place in the new prints especially considering the fact that the Rawafid control the publishing and dissemination departments in Lebanon.

Al Dhahabi labelled this narration da’if and commented on ‘Ali ibn Jafar, “He does not meet the standards of al Tirmidhi, nor his Hassan.”[6] Had al Dhahabi seen the word Hassan in the script of al Tirmidhi, he would not have said this. This supports the probability of tahrif.


Next⇒ Whoever wants to see Adam in his knowledge … should look at ‘Ali

[1] Da’if al Jami’ Hadith: 5344.

[2] Al Mujam al Saghir vol. 2 pg. 163.

[3] Siyar A’lam al Nubala’ vol. 3 pg. 254.

[4] Sunan al Tirmidhi vol. 2 pg. 182; al Nukat ‘ala ibn al Salah vol. 1 pg. 402; Tawdih al Afkar vol. 1 pg. 179.

[5] Musnad Ahmed vol. 2 pg. 18, the muhaqqaq nuskhah by Mu’assasat al Risalah.

[6] Mizan al I’tidal vol. 3 pg. 117.

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