Dealing with the Maudu'at attributed to Imam Ali.
Loving Ahlul Bayt and following them is Fard upon us as the Prophet صلى الله عليه و سلم himself said,
I am in the state of war with those who will fight you (Ahlul Bayt), and in the state of peace with those who are peaceful to you.
↠ Fada’il al-Sahaba, Imam Ahmad Ibn Hanbal (d.240H), vol 2, pg 767, Narration 1350.
↠ Jami al-Tirmidhi, Imam Tirmidhi (d.279H), vol 5, pg 699.
↠ Sunan Ibn Majah, Imam Ibn Majah (d.273H), vol 1, pg 52.
↠ Al-Mustadrak Ala Sahihayn, Imam Hakim (d.405H), vol 3, pg 149.
↠ Majma al-Kabir, Imam Tabarani (d.360H), vol 3, pg 30, also in Al-Awsat.
↠ Majma’ al-Zawa’id, Imam Ali Ibn Abu Bakr Al-Haythami (d.807H), vol 9, pg 169.
I am leaving behind you, two precious things. The Qur'an and the Ahlul Bayt.
There is no denying the virtues of the Ahlul Bayt but Imam Ali himself warned us that
↠ Nahjul Balagha, Imam Ali Al Murtaza عليه سلام, English ed, Pg 349, Sermon no 127, Chapter on Khawarijites.Two groups will find destruction with regards to me. One will exaggerate their love for me to the point that it leads them away from truth and the other will exaggerate their hatred for me to such a degree that it leads them away from truth. The best of my supporters are those who are moderate.
We have to be careful with regards to what is narrated about them i.e. we should reject the narrations which tries to belittle them (like the one in Tirmidhi and Abu Dawud, narrated from Ikrimah that Ali Ibn Abi Talib burned the apostates which clearly goes against the Qur'an and the Prophet's صلى الله عليه و سلم orders) and also reject those which over exaggerates them, which goes against the Quran and established truths (from the hadith). One of them is going to be discussed here in this article.
It is narrated from Hazrat Abu Bakr Siddiq رضي الله عنه that the Prophet of Allah صلى الله عليه و سلم said,
لا يجوز احد الصراط الا من كتب له علي بن ابي طالب الجواز
No one shall cross the Bridge of Sirat (bridge to Paradise), except those with a written permission from Ali.
↠ Riy'ad un Nazara, Ibn Jarir Al Tabari (d.310H), Vol 2, Pg 155, Narration 632.
↠ Tarikh Baghdad, Khateeb Al Baghdadi (d.463H), Vol 12, Pg 78-79, Under the biography of Ubaydullah bin Lula bin Jafar.
↠ Tarikh Dimishq, Ibn Asakir (d.571H), Vol 44, Pg 253-254.
↠ Mizan Al Itidal, Imam Dhahabi (d.742H), Vol 1, Pg 28, Under the biography of Ibrahim bin Humyd Al Dinawari.
↠ Sawariq Al Muriqa, Ibn Hajr Al Haytami, Pg 78.
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| Scan from Riyad un Nazara, Vol 2, Pg 155. (pic 1) |
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| Scan from Dhikr Al Uqba, Pg 131, (pic 2). |
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| Pg 79, (Pic 4). |
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| Scans from Tarikh Al Baghdad, Vol 12, pg 78, (Pic 3). |
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| Scan from Sawaiq Al Muhriqa, Pg 78, (Pic 5) |
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| Tarikh Dimishq, Ibn Asakir, vol 44, Pg 253, (Pic 6). |
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| Pg 254, (Pic 7). |
Now, we will analyze the chain of narrations.
We start from the earliest source i.e., Ibn Jarir Al Tabari (d.310H). In his book, it is directly narrated from Qais ibn Abi Hazm.
Qais Ibn Abi Hazm was a senior Tabi'en who is the only one to narrate from Al Asharra Al Mubashirun bil Jannah, the 10 companions who were promised Jannah by the Prophet. He narrated from Hazrat Abu Bakr, Umar, Uthman, Ali, Talha, Zubayr, Sa'ad bin Abi Waqas, Sae'ed bin Zaid, Abdur Rahman bin Auf and from Abdullah Ibn Masud (رضي الله عنه). Tadhib Al Kamal, Imam Mizzi (d.743H), Vol 24, Pg 11].
He is graded Thiqa (Trustworthy) by many scholars like Ismail bin Abi Khalid, Ibn Bishr and Yahya Ibn Mae'en. Abu Dawud (d.267H) in Suwalat Al Ajuri, Vol 1, Pg 269, Narration 397 says that "He is the finest Tab'ien present in the Isnad." Similarly Al Ajali (d.261H) mentioned him in this Thiqat (Pg 392, Narrator No 1393), Ibn Hibban (d.343H) in his Thiqat (Vol 5, Pg 307), Ibn Abi Hatim (d.268H) graded him Trustworthy in his Al Jarah wa Tadeel,Vol 7, Pg 102, Narrator no: 579. He is also mentioned in Thiqat Ibn Shaheen (d.385H), Pg 191, Narrator no: 1158.
Ali Ibn Al Madini writes in his Ilal, Pg 49-50, Narrator no 46,
He also narrated from Abu Huraira and Qais bin Fahad, and for Bilal, he did not meet him. But he met Qais bin Fahad and narrated from Asma bint Abu Bakr (رضي الله عنه).
Moreover, Ibn Abi Hatim in his Mursal, pg 168 narrates from Muhammad bin Ahmed bin Bar'aa who narrates from Ali Ibn Al Madani that he (Qais) did not hear from Hazrat Abu Darda and Salman Al Farsi (رضي الله عنه). In Tadhib Al Kamal, Vol 24, Pg 15,
Ali Ibn Al Madini narrated from Yahya Ibn Saeed Al Qattan (d.198H) that he considered Qais bin Abi Hazm as "Munkar Al Hadith". [May be due to the fact that Abu Darda and Salman Al Farsi were close to Umar and Ali (رضي الله عنه) espectively during their caliphates, yet there is no report of him hearing or even meeting these companions of the Prophet صلى الله عليه و سلم].Note: According to Al Dhahabi, Yahya Ibn Saeed was the one to start the practice of writing down the science of Jarah O Tadeel. Among his students were the three most meticulous Imams of Rijal i.e. Yahya Ibn Maeen, Ahmed bin Hanbal and Ali Ibn Al Madini himself.
So, this narrator is not only disputed (though minorly), there is also one another problem with the isnad. In Tadhib Al Kamal, Vol 24, Pg 16, it is narrated from Yahya Ibn Maeen that Qais bin Abi Hazm died in 79H. There is a total gap of about 200 years between Ibn Abi Hazm and Al Tabari which he didnt mention. Such chain less narrations (with such over exaggeration) are definitely considered as Maudu'at (False reports)
Some people might argue that, refuting this is denying the intercession of Imam Ali (in particular) on the day of judgement and the righteous in general. The answer for that is
There is no denying of the intercession of Imam Ali عليه سلام and the other righteous people on the day of judgement because Allah has said in the Qur'an, "That day, no intercession will benefit except [that of] one to whom the Most Merciful has given permission and has accepted his word." [Al Taha:109]. There is only denying of the over exaggerated virtue which has been falsely attributed to Imam Ali. If we don't hesitate to criticize a hadith which degrades the Imam even in a slightest way, then why do we hesitate to criticize the false virtues ascribed to Him. Lets just suppose that this is a Sahih narration (which it is not), this written permission thing should make Imam Ali the greatest intercessor on the Day of Judgement. But it is proved from many hadith with different sahih chains that the Prophet صلى الله عليه و سلم will be the greatest intercessor on the Day of Judgement and this narration, here, belittles the power of intercession of the Prophet صلى الله عليه و سلم. Hence this hadith is out right rejected.
↠ Coming to the narration from Tarikh Baghdad, it is mentioned in the biography of Ubaydullah bin lulu bin Jafar, Vol 12, pg 78-79, Narrator no 5464, Ed Bashar Al Marouf. The chain of narration is as follows
"....Abu Qasim AbdulAziz bin Muhammad bin Jafar al Athar from Abu Qasim Ubaydullah bin Lulu Al Shaji from Umar bin Wasl Al Basri from Sahl bin Abdullah Al Basri from Muhammad bin Sawar Al Basri from Malik bin Dinar from Al Hasan bin Abi Hasan Al Basri from Anas bin Malik....''
Before discussing about the narrators, I would like my readers to know that soon after mentioning this "hadith", Al Khatib has said straight away that this narration is
"A FABRICATION BY THE STORY TELLERS WHICH WAS CARRIED FORWARD BY UMAR BIN SAHL (one of the narrators of this narration) AND HIS FOLLOWERS". (See Pic 4).
Now, let us discuss about the authenticity of this chain. There are four problems in this chain.
1) Ubaydullah bin Lulu bin Jafar is UNKNOWN. Nobody has claimed to know him nor is he graded by any scholar. He is mentioned only in context of the above narration in Tarikh Baghdad, Vol 12, Pg 78-79, where Khateeb Baghdadi has described a single hadith under his biography which has been graded as "Fabrictaion". Also mentioned in Lisan Al Mizan (A book of Weak and Abandoned Narrators) by Ibn Hajr, Vol 5, Pg 339, Narrator No 5034.
2) Umar bin Wasl Al Basri Al Sufi. Khateeb Al Baghdadi has mentioned him in his Tarikh, Vol 13, Pg 67, Narrator no: 5891. He is graded as "Fabricator of Hadith." He is also mentioned in Al Dhu'afa Wal Matrukeen (Book of the weak and abandoned narrators) by Ibn Jawzi, Vol 2, Pg 218, Narrator no: 2517. Ibn Jawzi said he was a "Fabricator". Imam Dhahabi in his Mizan, Vol 3, Pg 230 and Ibn Hajr in his Lisan, Vol 6, Pg 155, Narrator no: 5708 have also graded him, A FABRICATOR OF HADITH respectively.
3) Sahl bin Abdullah al Basri. Imam Dhahabi has mentioned him in his Siyar Al Alam, Vol 13, Pg 330 that he is "Shaykh Al Arifeen". He was a man of Zuhd (Asceticism). But he is only "Maqbool" in hadith according to Ibn Hajr in his Taqreeb, Single Ed, Pg 430. Usually there is no problem with a Maqbool narrator and if all the other narrators in the chain are trustworthy, the hadith is graded Hasan. But, in this case, with the presence of fabricators in the chain, with no other Shawahid's and with this level of ambiguity in the matn of the narration, a Maqbool narrator will not suffice.
4) Muhammad bin Sawar Al Basri. Ibn Hajr in this Taqreeb, Single Ed, Pg 852, Narrator no: 5978 has graded his "Maqbool". As I have mentioned, a Maqbool narrator cant suffice in this narration.
↠ Considering the narration in Sawaiq Al Muhriqa of Ibn Hajr Haytami, the supporters of this narration have crossed all lines of control in making fool of themselves and other blind followers of theirs. They (and many websites controlled by Shii people) boast that Sawaiq Al Muhriqa is an "Anti Shia" book and Ibn Hajr Haytami has mentioned this in it. They try to claim that, being an Anti Shia, Ibn Hajr believed in it and endorsed it. Either they lack knowledge or seriousness about Islamic Studies or they want to hide the truth from the people.
This narration is mentioned in the Chapter "الباب التاسع في ما ثرهو فضائله ونبذ من أحواله وفيه فصول" i.e. The Chapter of the Virtues which are renounced (rejected, disclaimed).How can this be taken as a proof? Ibn Hajr Haytami has renounced this narration where as, the people who endorse this have totally misquoted him.
↠ The last book which has this narration mentioned in it with a chain is Tarikh Dimishq by Ibn Asakir, Vol 44, Pg 253-254. But unfortunately (for those who endorse these type of narrations), it has the same narrators as mentioned by Khatib Al Baghdadi. Ibn Asakir too, has mentioned the Qaul of Khatib Al Baghdadi that this narration is a fabrication by the story tellers. The scholars who have mentioned this narration have also mentioned explicitly that this narration is a fabrication. There is no chance one can endorse these kind of narrations and believes except for the exaggerators.
I agree that there are some extremely unique virtues of Imam Ali عليه سلام (which i will deal with, some other time) that are Sahih. There will always be difficulty to distinguish between the Sahih and the fabricated narrations for a layman. But, I believe that, a sane lover of Ahlul Bayt can always recognize the fabrications.
For all the scholars mentioned in this post, "May Allah be pleased with them." Ameen.
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