Authenticity of ‘City of Knowledge’ Hadith New

Authenticity of the ‘City of Knowledge’ Hadith

Narration: “I am the city of knowledge, and Ali is its gate” – The Reality of Such Narrations

Sayyiduna Ali (RA) is the son-in-law of the Prophet, the fourth Caliph, and the Lion of God. He was blessed with many virtues and merits mentioned by the Prophet’s tongue. The true virtue and merit of Sayyiduna Ali (RA) are those that have reached us from the Messenger of Allah (PBUH) with an authentic chain of narration (Sahih isnad). Collections based on fabricated (Man Gharat), “denounced” (Munkar), and “weak” (Da’if) narrations cannot, in any way, attain the status of virtues and merits. We are discussing one such statement here:

أنا مدينة العلم، وعلي بابها

“I am the city of knowledge, and Ali (RA) is its gate.”

It is famous among the common people that this is a noble saying of the Messenger of Allah (PBUH), but in reality, it is not so, because according to the principles of Hadith scholars (Usul al-Muhaddithin), this narration does not reach the level of authenticity (Sahih). To understand its chain-based status (isnadi haisiyat), please review the detailed research on all narrations related to this matter:

Narration Number: 1

Attributed to Sayyiduna Ali bin Abi Talib (RA) that the Messenger of Allah (PBUH) said:

أنا دار الحكمة، وعلي بابها

“I am the house of wisdom, and Ali (RA) is its gate.” [Sunan al-Tirmidhi: 3723, Tahdhib al-Athar by al-Tabari, Musnad Ali, p. 104]

Commentary:

The chain (isnad) of this narration is “weak” (Da’if), because:

➊ The narrator Muhammad bin Umar bin Abdullah al-Rumi is “weak” (Da’if) according to the majority of Hadith scholars (Jamhur Muhaddithin), as:

◈ Imam Abu Hatim al-Razi (may Allah have mercy on him) says:

فيه ضعف. “There is weakness in him.” [Al-Jarh wa al-Ta’dil by Ibn Abi Hatim: 8/22]

◈ Imam Abu Zur’ah al-Razi (may Allah have mercy on him) says:

شيخ لين . “He is a weak narrator.” [Al-Jarh wa al-Ta’dil by Ibn Abi Hatim 8/22]

◈ Imam Ibn Hibban (may Allah have mercy on him) says:

يقلب الـأخبار، ويأتي من الثقات بما ليس من أحاديثهم، لا يجوز الاحتجاج به بحال

“He mixes up narrations and attributes things to reliable narrators that are not from their hadith. It is not permissible under any circumstances to use him as proof.” [Al-Majruhin: 2/94]

Note: Imam Ibn Hibban mistakenly mentioned this criticism (jarh) under the biography of Muhammad bin Umar’s father and mentioned Muhammad bin Umar in Al-Thiqat [9/71].

◈ Regarding this, Hafiz al-Dhahabi (may Allah have mercy on him) writes:

غلط ابن حبان فلينه، وانما اللين ابنه محمد بن عمر

“Imam Ibn Hibban made a mistake by declaring Umar bin Abdullah weak; actually, his son Muhammad bin Umar is the weak narrator.” [Mizan al-I’tidal: 4/698]

◈ Hafiz Ibn Hajar (may Allah have mercy on him) also declared his hadith weak. [Taqrib al-Tahdhib: 6169]

➋ Sharik bin Abdullah, the narrator, is also present in it. Regarding whom:

◈ Hafiz Ibn Hajar (may Allah have mercy on him) says:

صدوق يخطئ كثيرا، تغير حفظه منذ ولي القضاء بالكوفة

“He was truthful but made many mistakes. His memory deteriorated after he was appointed as judge (Qadi) in Kufa.” [Taqrib al-Tahdhib: 2787]

↳ It has not been proven by any evidence that Muhammad bin Umar al-Rumi narrated hadith from Sharik bin Abdullah al-Qadi before his memory deteriorated.

◈ Imam Ibn Hibban (may Allah have mercy on him) says:

كان فى آخر أمره يخطئ فيما يروي، تغير عليه حفظه، فسماع المتقدمين عنه؛ الذين سمعوا منه بواسط، ليس فيه تخليط، مثل يزيد بن هارون، وإسحاق الـأزرق، وسماع المتأخرين عنه بالكوفة؛ فيه أوهام كثيرة

“In the latter part of his life, Sharik bin Abdullah made mistakes in what he narrated because his memory had deteriorated. The hearing (sama’) of his earlier students who heard from him in Wasit, like Yazid bin Harun and Ishaq al-Azraq, does not contain this confusion. However, the hearing of later students who heard from him in Kufa contains numerous delusions (awham).” [Al-Thiqat: 6/444]

↳ Sharik bin Abdullah al-Qadi was born in 95 AH and died in 177 AH. He was appointed judge of Wasit in 150 AH. Later, after the death of Abu Ja’far al-Mansur, he became the judge of Kufa. Abu Ja’far al-Mansur died in 158 AH, and Muhammad bin Umar al-Rumi died around 220 AH. This is a gap of approximately 62 years. This indicates that Muhammad bin Umar al-Rumi, who himself is a “weak” (Da’if) narrator, heard narrations from Sharik al-Qadi after his memory had deteriorated.

➌ There is also “Tadlis” (concealment in the chain) by Sharik bin Abdullah al-Qadi.

↳ This is why scholars have explicitly declared this narration false, baseless (Batil), and “denounced” (Munkar), such as:

◈ Imam Abu Hatim al-Razi (may Allah have mercy on him) states that this hadith is “Munkar”. [Al-Jarh wa al-Ta’dil by Ibn Abi Hatim: 8/22]

◈ Imam al-Tirmidhi (may Allah have mercy on him), after quoting this narration, says:

هذا حديث غريب منكر “This hadith is strange and denounced (Gharib Munkar).” [Sunan al-Tirmidhi: 3723]

◈ Imam Ibn Hibban (may Allah have mercy on him) says:

هٰذا خبر لا أصل له عن النبى صلى اللہ عليه وسلم .

“This report has no basis from the Prophet (PBUH).” [Al-Majruhin: 2/94]

◈ Hafiz al-Dhahabi (may Allah have mercy on him) says:

فما أدري من وضعه . “I do not know who fabricated it.” [Mizan al-I’tidal: 3/668]

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Narration Number: 2

Also attributed to Sayyiduna Ali (RA) that the Messenger of Allah (PBUH) said: أنا دار الحكمة، وعلي بابها، (زاد الـآجري فمن أراد أتاها من بابها . “I am the house of wisdom, and Ali (RA) is its gate. Imam al-Ajurri added these words to the narration: Whoever wants to enter it, let him come through its gate.”

Sayyiduna Ali (RA) used to say: إن بين أضلاعي لعلما كثيرا “Indeed, between my ribs (in my heart) is much knowledge.” [Juz’ al-Alf Dinar by al-Qati’i: 216, Zawa’id Fada’il al-Sahabah by al-Qati’i: 1/634, 635, Al-Shari’ah by al-Ajurri: 3/232, 233, Ma’rifat al-Sahabah by Abu Nu’aym al-Asbahani: 1/308, Al-Mawdu’at by Ibn al-Jawzi: 1/349]

Research:

The condition of this narration’s chain (isnad) is the same as the previously mentioned chain.

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Narration Number: 3

Narrated from Sayyiduna Ali (RA) that the Messenger of Allah (PBUH) said:

أنا مدينة العلم، وعلي بابها، فمن أراد العلم؛ فليأت باب المدينة .

“I am the city of knowledge, Ali (RA) is its gate, so whoever intends to acquire knowledge, let him come through the city’s gate.” [Manaqib Ali by Ibn al-Maghazili: 129, Tarikh Dimashq by Ibn Asakir: 42/378]

Commentary:

This chain (isnad) is flawed for several reasons, as it contains:

➊ “Tadlis” by Sharik bin Abdullah al-Qadi.

➋ Salama bin Kuhail did not hear from Sunabihi.

Regarding Suwayd bin Sa’id al-Hadathani:

◈ Hafiz Ibn Hajar (may Allah have mercy on him) says:

موصوف بالتدليس؛ وصفه الدارقطني والإسماعيلي وغيرهما، وقد تغير فى آخر عمره بسبب العمي، فضعف بسبب ذٰلك .

“He is described as practicing Tadlis; Al-Daraqutni, Al-Isma’ili, and others described him as a Mudallis. His memory changed in the last part of his life due to blindness, and he was declared weak (Da’if) for that reason.” [Tabaqat al-Mudallisin: 120]

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Narration Number: 4

Narrated from Sayyiduna Ali (RA) himself that the Messenger of Allah (PBUH) said:

أنا مدينة الفقه، وعلي بابها

“I am the city of jurisprudence (Fiqh), Ali is its gate.” [Al-Shari’ah fi al-Sunnah by al-Ajurri: 3/232, Hilyat al-Awliya’ wa Tabaqat al-Asfiya’ by Abu Nu’aym al-Asbahani: 1/64, Al-Mawdu’at by Ibn al-Jawzi: 1/349]

Commentary:

This is a false chain (isnad); it has several defects (‘ilal):

➊ The narrator Abdul Hamid bin Bahr al-Basri is accused of stealing hadith (sariqat al-hadith).

◈ Regarding him, Imam Ibn Adi (may Allah have mercy on him) says:

ولعبد الحميد هٰذا غير حديث منكر، رواه وسرقه من قوم ثقات

“This Abdul Hamid has narrated more than one denounced (Munkar) hadith, which he narrated by stealing them from reliable narrators.” [Al-Kamil fi Du’afa’ al-Rijal: 5/325]

◈ Imam Ibn Hibban (may Allah have mercy on him) says:

يروي عن مالك وشريك والكوفيين ما ليس من أحاديثهم، وكان يسرق الحديث، لا يحل الاحتجاج به بحال

“He narrates from Malik, Sharik, and the Kufans hadith that they did not narrate. He used to steal hadith; it is not permissible under any circumstances to use his narration as proof.” [Al-Majruhin: 2/142]

◈ Imam al-Hakim (may Allah have mercy on him) says:

يروي عن مالك بن مغول وشريك أحاديث مقلوبة

“He narrates inverted (Maqlub) hadith from Malik bin Mighwal and Sharik.” [Lisan al-Mizan by Ibn Hajar: 3/395]

◈ Imam Abu Nu’aym al-Asbahani (may Allah have mercy on him) says:

يروي عن مالك وشريك أحاديث منكرة

“He narrates denounced (Munkar) hadith from Malik and Sharik.” [Al-Du’afa’: 135]

➋ There is also “Tadlis” by Sharik bin Abdullah al-Qadi.

◈ Regarding this narration, the Dhahabi of his era, Allamah al-Mu’allimi (may Allah have mercy on him) says:

وإن المروي عن شريك لا يثبت عنه، ولو ثبت لم يتحصل منه علٰي شيئ لتدليس شريك وخطئه، والاضطراب الذى لا يوثق منه علٰي شيئ

“Indeed, what is narrated from Sharik is not established from him. Even if it were established, nothing could be gained from it due to Sharik’s Tadlis, his errors, and the inconsistency (Idtirab), due to which he cannot be relied upon for anything.” [Hashiyat al-Fawa’id al-Majmu’ah by al-Shawkani, p. 352]

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Narration Number: 5

Attributed to Sayyiduna Ali (RA) that the Messenger of Allah (PBUH) said:

أنا مدينة الجنة، وأنت بابها يا علي، كذب من زعم أنه يدخلها من غير بابها .

“I am the city of Paradise, and you are its gate, O Ali. Whoever claims that he will enter it from other than its gate lies.” [Tarikh Dimashq by Ibn Asakir: 42/378, Al-La’ali al-Masnu’ah by al-Suyuti: 1/335]

Commentary:

Its chain (isnad) is false, because:

➊ Regarding the narrator Sa’d bin Tarif al-Iskafi, Hafiz Ibn Hajar (may Allah have mercy on him) says:

متروك ورماه ابن حبان بالوضع، وكان رافضيا

“He is abandoned (Matruk), Imam Ibn Hibban accused him of fabrication (Wad’). He was a Rafidi.” [Taqrib al-Tahdhib: 2241]

➋ Regarding Asbagh bin Nubatah al-Tamimi, Hafiz Ibn Hajar (may Allah have mercy on him) says:

متروك، رمي بالرفض

“He is abandoned (Matruk), the scholars of Hadith accused him of being a Rafidi.” [Taqrib al-Tahdhib: 537]

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Narration Number: 6

Narrated from Sayyiduna Ali (RA) himself that the Messenger of Allah (PBUH) said:

شجرة أنا أصلها، وعلي فرعها، والحسن والحسين من ثمرها، والشيعة ورقها، فهل يخرج من الطيب إلا الطيب؟ وأنا مدينة العلم، وعلي بابها، فمن أرادها؛ فليأت الباب

“I am the trunk of the tree, Ali (RA) is its branch, Hasan and Husayn (RA) are its fruit, and the Shia are its leaves. Does anything but purity emerge from purity? I am the city of knowledge, Ali (RA) is its gate, so whoever intends [to enter] it, let him come through the gate.” [Talkhis al-Mutashabih by al-Khatib: 1/308, Tarikh Dimashq by Ibn Asakir: 42/383, 384]

Commentary:

Its chain (isnad) is also false and fabricated (Man Gharat), because:

◈ Imam al-Khatib al-Baghdadi (may Allah have mercy on him) says:

يحيي بن بشارنالكندي الكوفي حدث عن إسماعيل بن إبراهيم الهمداني، وجميعا مجهولان

“Yahya bin Bishar al-Kindi al-Kufi narrated from Ismail bin Ibrahim al-Hamdani, and both are unknown (Majhul).” [Talkhis al-Mutashabih: 1/308]

◈ Hafiz al-Dhahabi (may Allah have mercy on him) says:

يحيي بن بشارن الكندي لا يعرف عن مثله، وأتٰي بخبر مباطل

“Yahya bin Bishar al-Kindi is unknown [narrating] from someone like him. He brought a false report.” [Mizan al-I’tidal: 4/366]

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Narration Number: 7

Narrated from Sayyiduna Ali (RA) that the Messenger of Allah (PBUH) said:

أنا مدينة الحكمة، وأنت ـ يا علي ـ بابها

“I am the city of wisdom, and you, O Ali (RA)! are its gate.” [Al-Amali by Abu Ja’far al-Tusi al-Rafidi: 1/490]

Commentary:

This is an extremely false narration, because:

➊ The narrator Jabir bin Yazid al-Ju’fi is a liar (Kadhdhab) and “abandoned” (Matruk).

➋ Regarding Ahmad bin Hammad al-Hamdani, Hafiz al-Dhahabi (may Allah have mercy on him) says:

لا أعرف ذا “I do not know who this is?” [Mizan al-I’tidal fi Naqd al-Rijal: 1/94]

➌ The narrator Amr bin Shimr is “weak” (Da’if) and “abandoned” (Matruk).

There are other flaws in this chain as well.

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Narration Number: 8

Attributed to Sayyiduna Ali (RA) that the Messenger of Allah (PBUH) said:

أنا مدينة العلم، وعلي بابها، فمن أراد العلم؛ فليأت الباب

“I am the city of knowledge, Ali (RA) is its gate, so whoever intends to acquire knowledge, let him come through the gate.” [Al-Mawdu’at by Ibn al-Jawzi: 1/350]

Commentary:

This is also a baseless (Batil) narration because Hafiz Ibn al-Jawzi (may Allah have mercy on him) did not mention the chain from Imam Ibn Mardawayh back to Husayn bin Ali (RA), but after mentioning it, he himself states:

“There are several unknown (Majhul) narrators in its chain.” [Al-Mawdu’at by Ibn al-Jawzi: 1/353]

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Narration Number: 9

Attributed to Sayyiduna Ali (RA) that the Messenger of Allah (PBUH) said:

يا علي، أنا مدينة العلم، وأنت الباب، كذب من زعم أنه يصل إلى المدينة، إلا من الباب

“O Ali! I am the city of knowledge, and you are the gate. Whoever claims that he can reach the city except through the gate is lying.” [Manaqib Ali bin Abi Talib by Ibn al-Maghazili: 126]

Commentary:

The chain (isnad) of this narration is also false:

➊ Nothing is known about the narrator Muhammad bin Abdullah bin Umar bin Muslim al-Lahiqi.

➋ The narrator Muhammad bin Abdullah bin Muhammad Abu Mufaddal al-Kufi was an extreme liar (Kadhdhab), an imposter (Dajjal), and a fabricator of false hadith. [See: Tarikh Baghdad by al-Khatib: 5/466, Lisan al-Mizan by Ibn Hajar: 5/231, 232]

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Narration Number: 10

Attributed to Sayyiduna Ali (RA) that the Messenger of Allah (PBUH) said:

أنا مدينة العلم، وعلي بابها، فمن أراد العلم؛ فليأت الباب

“I am the city of knowledge, and Ali is its gate, so whoever intends to acquire knowledge, let him come through the gate.” [Al-La’ali al-Masnu’ah fi al-Ahadith al-Mawdu’ah by al-Suyuti: 1/334]

Commentary:

Its chain (isnad) is also false, because:

➊ Regarding Dawud bin Sulayman al-Jurjani al-Ghazi, Hafiz al-Dhahabi (may Allah have mercy on him) says:

كذبه يحيي بن معين، ولم يعرفه أبو حاتم، وبكل حال؛ فهو شيخ كذاب، له نسخة موضوعة عن على بن موسي الرضٰي، رواها على بن محمد بن مهرويه القزويني الصدوق عنه

“Imam Yahya bin Ma’in declared him a liar (Kadhdhab). Imam Abu Hatim al-Razi did not know him [i.e., considered him unknown/Majhul]. In any case, he is a liar narrator. He possessed a fabricated manuscript attributed to Ali bin Musa al-Rida, which Ali bin Muhammad bin Mahrawayh al-Qazwini al-Saduq narrated from him.” [Mizan al-I’tidal: 2/8, Lisan al-Mizan by Ibn Hajar: 2/417]

➋ Regarding Ali bin Husayn bin Bandar bin Muthanna al-Istarabadhi;

◈ Hamzah bin Yusuf al-Sahmi (may Allah have mercy on him) says:

تكلم فيه الناس “The scholars of Hadith have criticized him.” [Tarikh Jurjan: 571]

◈ Ibn al-Najjar (may Allah have mercy on him) declared him “weak” (Da’if). [Lisan al-Mizan by Ibn Hajar: 4/217]

◈ Ibn Tahir declared him “accused” (Muttaham). [Mizan al-I’tidal by al-Dhahabi: 3/121]

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Narration Number: 11

Narrated from Sayyiduna Ali (RA) that the Messenger of Allah (PBUH) said:

أنا مدينة العلم، وعلي بابها، فمن أراد العلم؛ فليأت الباب

“I am the city of knowledge, and Ali is its gate, so whoever wants to acquire knowledge, let him come through the gate.” [Al-Mawdu’at by Ibn al-Jawzi: 1/350]

Commentary:

This is also a baseless (Batil) narration, because:

➊ Nothing could be found about the narrator Hasan bin Muhammad bin Jarir.

➋ The identity of Ubaidullah bin Abi Rafi’ also needs clarification.

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Narration Number: 12

Narrated from Sayyiduna Ali (RA) that the Messenger of Allah (PBUH) said:

أنا مدينة العلم، وعلي بابها، ولا تؤتي البيوت إلا من أبوابها

“I am the city of knowledge, and Ali is its gate. Houses are not entered except through their doors.” [Manaqib Ali by Ibn al-Maghazili: 122]

Commentary:

This narration is also not established, because:

➊ Ali bin Umar bin Ali bin Husayn was deemed “concealed/unknown reliability” (Mastur) by Hafiz Ibn Hajar. [Taqrib al-Tahdhib: 4775]

➋ Hafs bin Umar al-San’ani was declared “weak” (Da’if) by Hafiz Ibn Hajar. [Taqrib al-Tahdhib: 1420]

➌ Muhammad bin Musaffa bin Bahlul al-Qurashi committed “Tadlis al-Taswiyah” (a specific type of concealment where a weak narrator is dropped between two reliable ones). [Al-Majruhin by Ibn Hibban: 1/94 – Note: This reference seems incorrect for Tadlis al-Taswiyah of this narrator, but the point about Tadlis might stand based on other sources.]

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Narration Number: 13

A narration is also found in Imam al-Daraqutni’s (may Allah have mercy on him) book [Al-‘Ilal: 3/247].

◈ Regarding its narrator Yahya bin Salama bin Kuhail, Hafiz Ibn Hajar (may Allah have mercy on him) says:

متروك، وكان شيعيا “He is abandoned (Matruk) and was a Shi’i.” [Taqrib al-Tahdhib: 7561]

◈ Hafiz al-Dhahabi (may Allah have mercy on him) also called him “abandoned” (Matruk). [Talkhis al-Mustadrak: 3/126, 2/246]

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Narration Number: 14

Attributed to Sayyiduna Jabir bin Abdullah (RA) that the Messenger of Allah (PBUH), on the occasion of Hudaibiyah, took Sayyiduna Ali’s (RA) arm and said:

هٰذا أمير البررة، وقاتل الفجرة، منصور من نصره، مخذول من خذله‘، مد بها صوته، ثم قال : ’أنا مدينة العلم، وعلي بابها، فمن أراد الحكم؛ فليأت الباب

“This is the leader of the righteous, the killer of the wicked. Victorious is he who supports him, and forsaken is he who forsakes him.’ He raised his voice with these words, then said: ‘I am the city of knowledge, and Ali is its gate, so whoever intends to acquire wisdom, let him come through the gate.” [Al-Majruhin by Ibn Hibban: 1/152, 153, Al-Kamil fi Du’afa’ al-Rijal by Ibn Adi: 1/192, Al-Mustadrak ‘ala al-Sahihayn by al-Hakim: 3/127, 129, Tarikh Baghdad by al-Khatib: 4/219, 2/377]

Commentary:

This is also a false narration, because in it:

➊ The narrator Ahmad bin Abdullah bin Yazid al-Hashimi is a liar (Kadhdhab) and a fabricator of false narrations. Regarding him:

◈ Imam Ibn Adi (may Allah have mercy on him) says:

يضع الحديث “He fabricates hadith.” [Al-Kamil fi Du’afa’ al-Rijal: 1/192]

◈ Imam Ibn Hibban (may Allah have mercy on him) says:

يروي عن عبد الرزاق والثقات الـأوابد والطامات

“He narrates calamities and catastrophes from Abdul Razzaq and other reliable narrators.” [Al-Majruhin: 1/152]

◈ Imam al-Daraqutni (may Allah have mercy on him) says:

يروي عن عبد الرزاق وغيره بالمناكير، يترك حديثه

“He narrates denounced (Munkar) reports from Abdul Razzaq and others; his hadith is abandoned (Matruk).” [Tarikh Baghdad by al-Khatib: 4/220, its chain is Hasan]

◈ Hafiz al-Dhahabi (may Allah have mercy on him) called him a liar (Kadhdhab). [Al-Mughni fi al-Du’afa’: 1/43]

◈ Imam Ibn Adi (may Allah have mercy on him), declaring these words fabricated and false, says:

هٰذا حديث منكر موضوع

“This hadith is denounced (Munkar) and fabricated (Mawdu’).” [Al-Kamil fi Du’afa’ al-Rijal: 1/192]

◈ Imam Ibn Hibban (may Allah have mercy on him) says:

وهٰذا شيئ مقلوب إسناده ومتنه معا

“The chain (isnad) and the text (matn) of this thing are both inverted (Maqlub).” [Al-Majruhin: 1/153]

◈ There is also “Tadlis” by Imam Sufyan al-Thawri.

↳ When Imam al-Hakim [Al-Mustadrak: 3/127] declared its chain “authentic” (Sahih), Hafiz al-Dhahabi refuted and commented on him, saying:

العجب من الحاكم وجرأته فى تصحيحه هٰذا وأمثاله من البواطيل، أحمد هٰذا دجال كذاب

“It is astonishing how Al-Hakim had the audacity to authenticate this and similar falsehoods (Bawatil). This Ahmad [bin Abdullah al-Hashimi] is an imposter (Dajjal) and a liar (Kadhdhab).” [Talkhis al-Mustadrak: 3/127]

◈ In another place, Hafiz al-Dhahabi (may Allah have mercy on him) says:

بل ـ واللہ ـ موضوع، وأحمد كذاب، فما أجهلك علٰي سعة معرفتك

“Rather, by Allah, it is fabricated (Mawdu’), and Ahmad is a liar (Kadhdhab). How ignorant you [Al-Hakim] were in this matter despite your vast knowledge!” [Talkhis al-Mustadrak: 3/129]

Note: Ahmad bin Tahir bin Hurmah al-Tujibi al-Misri has narrated a supporting narration (mutaba’ah) for Ahmad bin Abdullah bin Yazid, but it is of no benefit because al-Tujibi is also a liar (Kadhdhab).

Therefore, regarding this narration, Hafiz Ibn al-Jawzi (may Allah have mercy on him) says:

لا يصح من جميع الوجوه

“It is not authentic (Sahih) through any of its chains.” [Al-Mawdu’at: 1/353]

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Narration Number: 15

Attributed to Sayyiduna Abu Sa’id al-Khudri (RA) that the Messenger of Allah (PBUH) said:

علي بن أبي طالب عليه السلام سيد العرب، فقيل ألست أنت سيد العرب؟ فقال : أنا سيد ولد آدم، وعلي سيد العرب، من أحبه وتولاه؛ أحبه اللہ وهداه، ومن أبغضه وعاداه؛ أصمه اللہ وأعماه، علي؛ حقه كحقي، وطاعته كطاعتي، غير أنه لا نبي بعدي، من فارقه فارقني، ومن فارقني؛ فارقه اللہ، أنا مدينة الحكمة، وهى الجنة، وعلي بابها، فكيف يهتدي المهتدي إلى الجنة إلا من بابها، على عليه السلام خير البشر، من أبٰي فقد كفر

“Ali bin Abi Talib (peace be upon him) is the master of the Arabs.” It was asked: “Are you not the master of the Arabs?” He replied: “I am the master of the children of Adam, and Ali is the master of the Arabs. Whoever loves him and takes him as a guardian, Allah will love him and guide him. And whoever hates him and shows enmity towards him, Allah will make him deaf and blind. Ali’s right is like my right, and obedience to him is like obedience to me, except that there is no prophet after me. Whoever separates from him separates from me, and whoever separates from me, Allah separates from him. I am the city of wisdom, which is Paradise, and Ali is its gate. How can the guided one be guided to Paradise except through its gate? Ali (peace be upon him) is the best of mankind; whoever denies it has indeed disbelieved (Kafar).” [Al-Manqabah by Ibn Shadhan: 94]

Commentary:

This is a false narration, because:

➊ Isa bin Mahran Abu Musa al-Musta’tif is a liar (Kadhdhab).

Regarding him:

◈ Imam Ibn Adi (may Allah have mercy on him) says:

حدث بأحاديث موضوعة مناكير، محترق فى الرفض

“He narrated fabricated (Mawdu’) and denounced (Munkar) hadith, and was consumed by Rafidism.” [Al-Kamil fi Du’afa’ al-Rijal: 5/260]

◈ Imam al-Khatib al-Baghdadi (may Allah have mercy on him) says:

كان عيسي بن مهران المستعطف من شياطين الرافضة ومردتهم، ووقع إلى كتاب من تصنيفه فى الطعن على الصحابة وتضليلهم وإكفارهم وتفسيقهم، فواللہ لقد قف شعري عند نظري فيه، وعظم تعجبي مما أودع ذٰلك الكتاب من الـأحاديث الموضوعة، والـأقاصيص المختلقة، والـأنبائ المفتعلة، بالـأسانيد المظلمة، عن سقاط الكوفيين، من المعروفين بالكذب، ومن المجهولين، ودلني ذٰلك علٰي عمي بصيرة واضعه، وخبث سريرة جامعه، وخيبة سعي طالبه، واحتقاب وزر كاتبه، {فويل لهم مما كتبت ايديهم وويل لهم مما يكسبون}، {وسيعلم الذين ظلموا اي منقلب ينقلبون}

“Isa bin Mahran al-Musta’tif was one of the devils and rebels of the Rafidah. I came across a book he authored criticizing the Sahabah, declaring them misguided, disbelievers (Kafir), and transgressors (Fasiq). By Allah! My hair stood on end when I looked at it, and I was greatly astonished by the fabricated hadith, concocted stories, and invented reports filled in that book, with dark chains (asanid) from the worthless Kufans, known liars, and unknown narrators. This indicated to me the blindness of its author’s insight, the malice of its compiler’s heart, the failure of its seeker’s effort, and the burden of sin borne by its writer. {So woe to them for what their hands have written and woe to them for what they earn} [Al-Baqarah 2:79], {And those who have wronged are going to know to what [kind of] return they will be returned.} [Ash-Shu’ara 26: 227]” [Tarikh Baghdad: 11/168]

◈ Hafiz al-Dhahabi (may Allah have mercy on him) says:

رافضي، كذاب جبل “He was a Rafidi, a mountain of lies (Kadhdhab Jabl).” [Mizan al-I’tidal: 3/324]

➋ Its narrator Muhammad bin Abdullah bin Ubaidullah bin Muhammad bin Abdullah bin Muhammad bin Ubaidullah, Abu Fadl al-Kufi is also an extreme liar (Kadhdhab), an imposter (Dajjal), and a fabricator of false hadith. See: [Tarikh Baghdad by al-Khatib: 5/466, 467, Lisan al-Mizan by Ibn Hajar: 5/321]

➌ Regarding its narrator Khalid bin Tahman Abu al-‘Ala al-Khaffaf, Imam Yahya bin Ma’in (may Allah have mercy on him) says:

وخلط خالد الخفاف قبل موته بعشر سنين، وكان قبل ذٰلك ثقة، وكان فى تخليطه كل ما جائ وه به ورآه؛ قرأه

“Khalid al-Khaffaf became confused (khalata) in his memory ten years before his death. Before that, he was reliable (Thiqah). During his confusion, whatever was presented to him and he saw, he would read it [accepting suggestion/talqin].” [Al-Kamil fi Du’afa’ al-Rijal by Ibn Adi: 3/19, its chain is Hasan]

➍ The author of the book, Ibn Shadhan, was also a severe liar; more details about him will follow.

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Narration Number: 16

Attributed to Sayyiduna Abdullah bin Abbas (RA) that the Messenger of Allah (PBUH) said:

يا علي، أنا مدينة الحكمة، وأنت بابها، وما تؤتي المدينة إلا من قبل الباب، وكذب من زعم أنه يحبني ويبغضك؛ لأنك مني وأنا منك، لحمك من لحمي، ودمك من دمي، وروحك من روحي، وسريرتك من سريرتي، وعلانيتك من علانيتي، وأنت إمام أمتي، وخليفتي عليها بعدي، سعد من أطاعك، وشقي من عصاك، وربح من تولاك، وخسر من عاداك، وفاز من لزمك، وخسر من فارقك، فمثلك ومثل الـأئمة من ولدك بعدي؛ مثل سفينة نوح عليه السلام، من ركبها نجا، ومن تخلف عنها غرق، ومثلكم مثل النجوم؛ كلما غاب نجم طلع نجم، إلٰي يوم القيامة

“O Ali! I am the city of wisdom, and you are its gate. The city is not entered except through the gate. He lies who claims to love me but hates you, because you are from me and I am from you. Your flesh is from my flesh, your blood is from my blood, your soul is from my soul, your inner self is from my inner self, and your outer self is from my outer self. You are the Imam of my Ummah and my Caliph over it after me. Fortunate is he who obeys you, and wretched is he who disobeys you. Profitable is he who takes you as a friend, and loser is he who takes you as an enemy. Successful is he who adheres to you, and loser is he who separates from you. Your example and the example of the Imams from your progeny after me is like the Ark of Noah (peace be upon him): whoever boards it is saved, and whoever stays behind is drowned. And your example is like the stars: whenever one star sets, another rises, until the Day of Resurrection.” [Al-Manqabah by Ibn Shadhan: 18]

Commentary:

This narration is a bundle of lies, because:

➊ Regarding the narrator Sa’d bin Tarif al-Iskafi al-Khaffaf, the statement of Hafiz Ibn Hajar has already been mentioned:

متروك، ورماه ابن حبان بالوضع، وكان رافضيا

“He is abandoned (Matruk), Imam Ibn Hibban accused him of fabricating hadith. He was also a Rafidi.” [Taqrib al-Tahdhib: 2241]

➋ The author of the book, Muhammad bin Ahmad bin Ali bin Husayn bin Shadhan, is an imposter (Dajjal) and a liar (Kadhdhab). Regarding him:

◈ Hafiz al-Dhahabi (may Allah have mercy on him) says:

ولقد ساق أخطب خوارزم من طريق هٰذا الدجال؛ ابن شاذان أحاديث كثيرة باطلة سمجة ركيكة، فى مناقب السيد على رضي اللہ عنه

“Akhtab Khawarizm narrated through the channel of this Dajjal, Ibn Shadhan, many false, baseless, awkward, and weak hadith regarding the virtues of Sayyiduna Ali (RA).” [Mizan al-I’tidal: 3/467]

Also, regarding a narration he reported, he says:

هٰذا كذب “This is a lie.” [Mizan al-I’tidal: 3/467]

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Narration Number: 17

Attributed to Sayyiduna Abdullah bin Abbas (RA) that the Messenger of Allah (PBUH) said:

أنا مدينة العلم، وعلي بابها، فمن أراد العلم؛ فليأت الباب

“I am the city of knowledge, and Ali is its gate. Whoever intends to acquire knowledge, let him come through the gate.” [Al-Kamil fi Du’afa’ al-Rijal by Ibn Adi: 3/412, Al-Mawdu’at by Ibn al-Jawzi: 1/352]

Commentary:

This is also a fabricated (Man Gharat) narration, because:

➊ Regarding Ahmad bin Hafs al-Sa’di:

◈ Imam Ibn Adi (may Allah have mercy on him) says:

حدث بأحاديث منكرة لم يتابع عليه

“He narrated denounced (Munkar) hadith for which he has no supporting narrators (mutaba’ah).” [Al-Kamil fi Du’afa’ al-Rijal: 1/199]

◈ Imam Al-Isma’ili (may Allah have mercy on him) says:

ممرور، يكون أحيانا أشبه

“He was afflicted (Mamrur), sometimes he became confused/delusional.” [Mu’jam al-Isma’ili: 1/355]

◈ Hafiz Ibn Hajar (may Allah have mercy on him), explaining this statement, says:

فأشار إلٰي أنه أحيانا يغيب عقله، والممرور الذى يصيبه الخلط من المرة، فيخلط

“Al-Isma’ili indicated that sometimes his mind would wander. A Mamrur is one who suffers confusion due to illness, causing him to mix things up.” [Lisan al-Mizan: 1/163]

◈ Hafiz al-Dhahabi (may Allah have mercy on him) declared him “Sahib al-Manakir” (narrator of denounced reports). [Mizan al-I’tidal: 1/94]

◈ He also says:

واه، ليس بشيئ “He is weak (Wah), worthless.” [Diwan al-Du’afa’: 28]

Benefit (Fa’idah):

◈ Hafiz al-Dhahabi (may Allah have mercy on him) says about this narration:

لعله اختلقه السعدي

“Perhaps al-Sa’di (Ahmad bin Hafs) fabricated it.” [Mizan al-I’tidal fi Naqd al-Rijal: 1/153]

However, the issue with this narrator is only confusion (Ikhtilat). Otherwise, he is a “truthful” (Saduq) and “good in hadith” (Hasan al-Hadith) narrator. He is not among those who intentionally lie.

➋ Regarding Sa’id bin Uqbah al-Kufi, Imam Ibn Adi (may Allah have mercy on him) says:

مجهول، غير ثقة “He is unknown (Majhul), unreliable (Ghair Thiqah).” [Al-Kamil fi Du’afa’ al-Rijal: 3/413]

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Narration Number: 18

Attributed to Sayyiduna Abdullah bin Abbas (RA) that the Messenger of Allah (PBUH) said:

أنا مدينة الحكمة، وعلي بابها

“I am the city of wisdom, and Ali is its gate.” [Al-Kamil fi Du’afa’ al-Rijal by Ibn Adi: 5/177, Al-Shari’ah by al-Ajurri: 3/236]

Commentary:

This is a false and fabricated (Man Gharat) narration, because:

➊ Imam Ibn Adi (may Allah have mercy on him) says about it:

وهٰذا الحديث لا أعلم رواه أحد عن عيسي بن يونس غير عثمان بن عبد اللہ، وهٰذا الحديث فى الجملة معضل عن الـأعمش، ويروي عن أبي معاوية عن الـأعمش، ويرويه عن أبي معاوية أبو الصلت الهروي، وقد سرقه من أبي الصلت جماعة ضعفاء

“I do not know anyone who narrated this hadith from Isa bin Yunus other than Uthman bin Abdullah. Generally, this hadith is Mu’dal (missing two or more consecutive narrators) from Al-A’mash. It is also narrated [by Uthman] from Abu Mu’awiyah from Al-A’mash. And Abu al-Salt al-Harawi narrates it from Abu Mu’awiyah. Indeed, a group of weak narrators stole this narration from Abu al-Salt.” [Al-Kamil fi Du’afa’ al-Rijal: 5/177]

➋ Regarding Uthman bin Khalid, Imam Ibn Hibban says:

كان ممن يروي المقلوب عن الثقات، ويروي عن الـأثبات أسانيد ليس من رواياتهم، كأنه كان يقلب الـأسانيد، لا يحل الاحتجاج بخبره

“He was among those who narrated inverted (Maqlub) reports from reliable narrators, and he narrated chains (asanid) from established narrators that were not their narrations, as if he used to invert the chains. It is not permissible to use his report as proof.” [Al-Majruhin: 2/102]

However, Imam al-Daraqutni says:

هٰذا وهم، لم يرو عثمان بن خالد عن عيسي بن يونس شيئا، وإنما روٰي هٰذا الحديث عن عيسي بن يونس عثمان بن عبد اللہ القرشي الشامي

“This is a delusion (wahm); Uthman bin Khalid did not narrate anything from Isa bin Yunus. Rather, this hadith was narrated from Isa bin Yunus by Uthman bin Abdullah al-Qurashi al-Shami.” [Ta’liqat al-Daraqutni ‘ala Kitab al-Majruhin li Ibn Hibban, p. 183]

There are also two narrators named Uthman bin Abdullah: one Shami (Syrian) and the other Umawi (Umayyad). Imam al-Khatib al-Baghdadi and Hafiz Ibn al-Jawzi distinguished between them, while the correct view is that these are two names for the same person, as Hafiz al-Iraqi (may Allah have mercy on him) states:

فرق الخطيب وابن الجوزي بينه وبين عثمان بن عبد اللہ الـأموي، وكلاهما يروي عن مالك۔۔۔ وجمع الذهبي بينهما فى ترجمة واحدة

“Al-Khatib and Ibn al-Jawzi differentiated between him [al-Shami] and Uthman bin Abdullah al-Umawi, both of whom narrate from Malik… However, al-Dhahabi combined them under a single entry.” [Dhayl al-Mizan: 571]

Hafiz Ibn Hajar (may Allah have mercy on him) deemed Hafiz al-Dhahabi’s decision correct. [Lisan al-Mizan: 4/147]

Note that this Uthman is a liar (Kadhdhab) and a fabricator of hadith. [See: Lisan al-Mizan by Ibn Hajar: 4/143]

➌ It also contains “Tadlis” by Al-A’mash.

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Narration Number: 19

An alternative chain for the previous narration is as follows:

عن الحسن بن عثمان، عن محمود بن خداش، عن أبي معاوية [الموضوعات لابن الجوزي : 1/352] (Corrected reference likely 1/352 based on context)

Commentary:

This narration is also fabricated (Man Gharat), because the narrator Hasan bin Uthman al-Tustari was a craftsman of false hadith, as:

◈ Imam Ibn Adi (may Allah have mercy on him) says:

كان عندي يضع، ويسرق حديث الناس

“In my view, he used to fabricate (yada’) and steal people’s hadith (yasriqu hadith al-nas).” [Al-Kamil fi Du’afa’ al-Rijal: 2/345]

◈ Abdan al-Ahwazi (may Allah have mercy on him) declared him a liar (Kadhdhab). [Al-Kamil fi Du’afa’ al-Rijal by Ibn Adi: 2/345]

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Narration Number: 20

Attributed to Sayyiduna Abdullah bin Abbas (RA) that the Messenger of Allah (PBUH) said:

أنا مدينة الحكمة، وعلي بابها، فمن أراد العلم؛ فليأت الباب

“I am the city of wisdom, and Ali is its gate, so whoever intends to acquire knowledge, let him come through the gate.” [Tarikh Baghdad by al-Khatib: 4/348, Al-Mawdu’at by Ibn al-Jawzi: 1/350, 351]

Commentary:

This is also a baseless (Batil) narration, because:

➊ Regarding the narrator Raja bin Salama, Hafiz Ibn al-Jawzi (may Allah have mercy on him) says:

اتهم بسرقة الحديث “He is accused of stealing hadith.” [Al-Mawdu’at by Ibn al-Jawzi: 1/351]

➋ Abu Mu’awiyah Muhammad bin Hazim al-Darir is a “Mudallis” narrator.

➌ It also contains “Tadlis” by the narrator Al-A’mash.

➍ The biographical details of the narrator Ahmad bin Muhammad bin Yazid bin Sulaim could not be found.

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Narration Number: 21

Narrated from Sayyiduna Abdullah bin Abbas (RA) that the Messenger of Allah (PBUH) said:

أنا مدينة الحكمة، وعلي بابها، فمن أراد العلم؛ فليأت بابه

“I am the city of wisdom, and Ali is its gate. Whoever desires knowledge, let him come through its gate.” [Al-Kamil fi Du’afa’ al-Rijal by Ibn Adi: 5/67, Al-Mu’jam al-Kabir by al-Tabarani: 11/65, H: 11061, Al-Mustadrak ‘ala al-Sahihayn by al-Hakim: 3/126, Tahdhib al-Athar by al-Tabari, p105, Tarikh Baghdad by al-Khatib: 11/48, Al-Mawdu’at by Ibn al-Jawzi: 1/351, Al-Manaqib by al-Khawarizmi: 69]

Commentary:

This is a false and fabricated (Man Gharat) narration, because:

➊ Its narrator Abu al-Salt Abd al-Salam bin Salih is “weak” (Da’if) and “abandoned” (Matruk).

➋ It contains “Tadlis” by the narrator Al-A’mash.

➌ Al-A’mash narrates this from Mujahid.

◈ Imam Yahya bin Sa’id al-Qattan (may Allah have mercy on him) says:

كتبت عن الـأعمش أحاديث عن مجاهد، كلها ملزقة، لم يسمعها

“I wrote down hadith from Al-A’mash narrated from Mujahid. All of them are affixed [attributed incorrectly]; he did not hear them [from Mujahid].” [Muqaddimat al-Jarh wa al-Ta’dil by Ibn Abi Hatim, p. 241, its chain is Sahih]

◈ Imam Yahya bin Ma’in (may Allah have mercy on him) says:

الـأعمش لم يسمع من مجاهد، وكل شيئ يرويه عنه؛ لم يسمع، إنما مرسلة مدلسة

“Al-A’mash did not hear from Mujahid. Everything he narrates from him, he did not hear; it is only Mursal (missing the Sahabi link) and Mudallas (concealed).” [Riwayat Ibn Tahman: 59]

◈ Imam Abu Hatim al-Razi (may Allah have mercy on him) says:

الـأعمش قليل السماع من مجاهد، وعامة ما يرويه عن مجاهد مدلس

“Al-A’mash’s hearing (sama’) from Mujahid is minimal. Most of what he narrates from Mujahid is Mudallas.” [Al-‘Ilal by Ibn Abi Hatim: 2/210]

➍ Abu Mu’awiyah is also a “Mudallis” and narrates using the word ‘an’ (from), which indicates potential Tadlis.

Note: Some narrators have provided supporting narrations (mutaba’ah) for Abu al-Salt Abd al-Salam bin Salih in this narration. Let’s examine their condition as well:

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Narration Number: 22

Ibn Muhriz [Ma’rifat al-Rijal: 2/242, Manaqib Ali by Ibn al-Maghazili: 128] provided a supporting narration and presented the chain as follows:

عن محمد بن جعفر العلاف، قال : حدثنا محمد بن الطفيل، قال : حدثنا أبو معاوية عن الـأعمش، عن مجاهد

Commentary:

This narration is also defective (Ma’lul), because:

➊ The reliability (Tawthiq) of Ibn Muhriz is required.

➋ Muhammad bin Tufail bin Malik al-Hanafi was only mentioned by Imam Ibn Hibban (may Allah have mercy on him) in Al-Thiqat [9/63]. Therefore, he is “of unknown condition” (Majhul al-Hal).

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Narration Number: 23

Muhammad bin Ja’far al-Faydi provided a supporting narration: [Al-Mustadrak ‘ala al-Sahihayn by al-Hakim: 3/127]

Commentary:

Its chain contains Husayn bin Fahm, who is not strong (Ghair Qawi). Although Imam al-Hakim (may Allah have mercy on him) called him “reliable, trustworthy, حافظ (Thiqah, Ma’mun, Hafiz)”, this is leniency (tasahul) on the Imam’s part. He himself transmitted Imam al-Daraqutni’s statement about him: ليس بالقوي “He is not strong.” [Su’alat al-Hakim lil-Daraqutni: 85]

Furthermore, there is an issue regarding the reliability (Tawthiq) of Abu Husayn Muhammad bin Ahmad bin Tamim al-Fityari in this chain.

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Narration Number: 24

Imam Abu Ubaid Qasim bin Sallam provided a supporting narration (mutaba’ah) in [Kitab al-Majruhin by Ibn Hibban: 1/130, 131, Al-Mawdu’at by Ibn al-Jawzi: 1/352].

Commentary:

This chain (isnad) is also baseless (Batil) due to various reasons:

➊ Regarding Ismail bin Muhammad bin Yusuf al-Jibrini Abu Harun:

◈ Imam Ibn Abi Hatim (may Allah have mercy on him) says:

كتب إلى بجزئ، فنظرت فى حديثه، فلم أجد حديثه حديث أهل الصدق

“He sent me some hadith in writing. I looked at them and did not find any hadith among them that resembled the narrations of truthful people.” [Al-Jarh wa al-Ta’dil by Ibn Abi Hatim: 2/196]

◈ Imam Ibn Hibban (may Allah have mercy on him) says:

يقلب الـأسانيد، ويسرق الحديث، لا يجوز الاحتجاج به

“He inverts chains (asanid) and steals hadith (yasriqu al-hadith). It is impermissible to use his narration as proof.” [Al-Majruhin: 1/130]

◈ Imam al-Hakim (may Allah have mercy on him) says:

روٰي عن سنيد وأبي عببد وعمرو بن أبي سلمة أحاديث موضوعة

“He narrates fabricated (Mawdu’) hadith attributed to Sunayd, Abu Ubaid, and Amr bin Abi Salama.” [Lisan al-Mizan by Ibn Hajar: 1/433]

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Narration Number: 25

Umar bin Ismail bin Mujalid provided a supporting narration in [Al-Du’afa’ al-Kabir by al-Uqayli: 3/150, Tarikh Baghdad by al-Khatib: 11/204, 353].

Commentary:

Regarding Umar bin Ismail:

◈ Imam Abu Hatim al-Razi (may Allah have mercy on him) says:

ضعيف الحديث “Weak in hadith (Da’if al-Hadith).” [Al-Jarh wa al-Ta’dil by Ibn Abi Hatim: 6/99]

◈ Imam Ibn Ma’in (may Allah have mercy on him) says:

كذاب، يحدث أيضا بحديث أبي معاوية، عن الـأعمش، عن مجاهد، عن ابن عباس، عن النبى صلى اللہ عليه وسلم : ’أنا مدينة العلم، وعلي بابها‘، وهٰذا حديث كذب، ليس له أصل

“Liar (Kadhdhab). He also narrates the hadith [with the chain] Abu Mu’awiyah, from Al-A’mash, from Mujahid, from Ibn Abbas, from the Prophet (PBUH): ‘I am the city of knowledge, and Ali is its gate.’ This is a false hadith (hadith kadhib); it has no basis (La asla lahu).” [Su’alat Ibn al-Junayd: 51, Al-Du’afa’ al-Kabir by al-Uqayli: 3/150, its chain is Sahih]

◈ Hafiz Ibn Hajar (may Allah have mercy on him) called him “abandoned” (Matruk). [Taqrib al-Tahdhib: 4866]

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Narration Number: 26

Ibrahim bin Musa al-Razi provided a supporting narration in [Tahdhib al-Athar [Musnad Ali] by Abu Ja’far al-Tabari, p. 105].

Commentary:

Regarding this Ibrahim, Imam al-Tabari (may Allah have mercy on him) himself says:

هٰذا الشيخ لا أعرفه، ولا سمعت منه غير هٰذا الحديث

“I do not know this Shaykh, nor did I hear any hadith from him other than this one.”

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Narration Number: 27

Ahmad bin Salama, Abu Amr al-Jurjani provided a supporting narration in [Al-Kamil fi Du’afa’ al-Rijal by Ibn Adi: 1/189, 190, Tarikh Jurjan by al-Sahmi, p. 65, Al-Mawdu’at by Ibn al-Jawzi: 1/352, 353].

Commentary:

This is also a false narration, because regarding Ahmad bin Salama:

◈ Imam Ibn Adi (may Allah have mercy on him) says:

حدث عن الثقات بالبواطيل، ويسرق الحديث

“He narrates falsehoods (Bawatil) attributed to reliable narrators and steals hadith (yasriqu al-hadith).” [Al-Kamil fi Du’afa’ al-Rijal: 1/189]

◈ Hafiz al-Dhahabi (may Allah have mercy on him) declared him a liar (Kadhdhab).

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Narration Number: 28

Hasan bin Rashid provided a supporting narration in [Al-Kamil fi Du’afa’ al-Rijal by Ibn Adi: 5/65].

Commentary:

This chain (isnad) is severely weak (Sakhht Da’if), because its narrator Hasan bin Ali al-Adawi is a liar (Kadhdhab).

◈ Imam Ibn Adi (may Allah have mercy on him) says:

وهٰذا حديث أبي الصلت الهروي عن أبي معاوية، علٰي أنه قد حدث به غيره وسرق منه، من الضعفائ، وليس أحد ممن رواه عن أبي معاوية خير وأصدق من الحسن بن على ابن راشد

“This is the hadith of Abu al-Salt al-Harawi from Abu Mu’awiyah. Although others have narrated it and stolen it from him among the weak narrators, none among those who narrated it from Abu Mu’awiyah is better and more truthful than Hasan bin Ali bin Rashid.” [Al-Kamil fi Du’afa’ al-Rijal: 2/341 – Note: The Urdu text gives 5/65 as reference for Hasan bin Rashid’s narration, but quotes Ibn Adi from 2/341 regarding Hasan bin Ali bin Rashid. This suggests potential confusion in the original text or references.]

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Narration Number: 29

Musa bin Muhammad al-Ansari provided a supporting narration in [Mizan al-I’tidal by al-Dhahabi: 3/444].

Commentary:

This is also a false chain (isnad), because regarding its narrator Mahfuz bin Bahr al-Antaki:

◈ Imam Abu ‘Aruba (may Allah have mercy on him) says:

كان محفوظ يكذب

“Mahfuz [bin Bahr] used to lie (yakdhibu).” [Al-Kamil fi Du’afa’ al-Rijal by Ibn Adi: 6/441]

Hafiz al-Dhahabi (may Allah have mercy on him) counted this narration among the false narrations of Mahfuz bin Bahr.

◈ Ibn al-‘Ami says:

من وضعه وأكاذيبه

“It is from his fabrications (wad’) and lies (akadhib).” [Al-Kashf al-Hathith: 601]

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Narration Number: 30

A man from Syria (رجل من اہل الشام) provided a supporting narration in [Ta’liqat al-Daraqutni ‘ala al-Majruhin li Ibn Hibban, p. 179].

Commentary:

This is also a blatant lie (Safed Jhoot), because:

◈ Imam al-Daraqutni says:

إن أبا الصلت وضعه علٰي أبي معاوية، وسرقه منه جماعة، فحدثوا به عن أبي معاوية، منهم : عمر بن إسماعيل بن مجالد، ومحمد بن جعفر، ورجل كذاب من أهل الشام، حدث به عن هشام، عن أبي معاوية

“Indeed, Abu al-Salt fabricated it (wada’ahu) upon [attributed it falsely to] Abu Mu’awiyah, and a group [of weak narrators] stole it from him and narrated it from Abu Mu’awiyah. Among them are: Umar bin Ismail bin Mujalid, Muhammad bin Ja’far, and a lying man (rajul kadhdhab) from the people of Sham. The lying Syrian narrated it with the chain: ‘an Hisham, ‘an Abi Mu’awiyah’.” [Ta’liqat al-Daraqutni ‘ala al-Majruhin li Ibn Hibban, p. 179]

Imam al-Daraqutni (may Allah have mercy on him) did not mention the complete chain for this.