Alhassanain(p) Network for Heritage and Islamic Thought

9) Hadith Al-Wirathah, Examining Some Shawahid

Imam al-Haythami (d. 807 H) records:

وعن ابن عباس أن عليا كان يقول في حياة رسول الله صلى الله عليه و سلم : إن الله عز و جل يقول : {أفإن مات أو قتل انقلبتم على أعقابكم} والله لا ننقلب على أعقابنا بعد إذ هدانا الله تعالى والله لئن مات أو قتل لأقاتلن على ما قاتل عليه حتى أموت والله إني لأخوه ووليه وابن عمه ووارثه فمن أحق به مني

Narrated Ibn ‘Abbas:

‘Ali used to say during the lifetime of the Messenger of Allah, peacebe upon him: “Verily, Allah the Almighty said {If he dies or is killed, will you then turn back on your heels} [3:144]. By Allah, we will never turn back on our heels after Allah the Most High has guided us. I swear by Allah, if he dies or he is killed, I will fight upon what he fights upon until I die. I SWEAR BY ALLAH, verily I am his brother, AND HIS WALI, and his cousin, AND HIS INHERITOR. So, who is it that is more entitled to him than me?”1

Al-Haythami comments:

رواه الطبراني ورجاله رجال الصحيح

Al-Tabarani records it, and its narrators are narrators of the Sahih.2

‘Allamah al-Albani (d. 1420 H) senses the fatal danger the above sahih hadith poses to the Sunni creed as a whole. So, he decides to “take care of” it. After including it in his Silsilah Dha’ifah (his collection of unreliable ahadith), he grades it as:

منكر

Munkar (repugnant)3

What is his reason? He explains:

قلت: وسكت عليه الحاكم والذهبي؛ ولعل ذلك لظهور علته، وهي تنحصر في سماك، أو في الراوي عنه: أسباط

أما الأول؛ فلأنه وإن كان ثقة؛ فقد تكلموا في روايته عن عكرمة خاصة، فقال الحافظ في "التقريب": "صدوق، وروايته عن عكرمة خاصة مضطربة، وقد تغير بآخره …".

وأما الآخر؛ فقال الحافظ: "صدوق، كثير الخطأ …".

I say: al-Hakim and al-Dhahabi kept silent about it. Maybe this is due to the obviousness of its defect, and it is limited to Simak, or from the narrator from him, Asbat.

As for the first (Simak), it is because even though he is thiqah (trustworthy), his report from ‘Ikrimah has been specifically criticized. So, al-Hafiz says in al-Taqrib: “Saduq (very truthful), his report from ‘Ikrimah alone is confused. He changed during the last part of his life…”.

As for the other (Asbat), al-Hafiz says: “Saduq (very truthful), makes a lot of mistakes4 …”.5

Since no-one in the chain is munkar al-hadith, the ‘Allamah’s grading of the hadith as “munkar” is a clear error. This is especially the case, since he has himself limited the “fault” of the riwayah to its chain.

Besides, both al-Hakim (d. 403 H) and al-Dhahabi (d. 748 H) have no problem with that chain. For instance, al-Hakim records a similar chain:

أخبرنا أبو محمد بن إسحاق الصفار العدل ثنا أحمد بن نصر أنبأ عمرو بن طلحة القناد ثنا أسباط بن نصر عن سماك بن حرب عن مكرمة عن ابن عباس رضي الله عنهما

Abu Muhammad b. Ishaq al-Saffar al-‘Adl – Ahmad b. Nasr – ‘Amr b. Talhah al-Qanad – Asbat b. Nasr – Simak b. Harb – ‘Ikrimah – Ibn ‘Abbas, may Allah be pleased with them both....6

Al-Hakim says:

هذا حديث صحيح الإسناد

This hadith has a sahih chain7

Al-Dhahabi agrees:

صحيح

Sahih8

In fact, ‘Allamah al-Albani himself has no problem with the same chain! He writes:

قلت: حديث ابن عباس هذا أخرجه البخاري في (الأدب المفرد) وأبو داود والحاكم من طريق عمرو بن طلحة قال: ثنا أسباط عن سماك بن حرب عن عكرمة عن ابن عباس به.... وهذا سند جيد وقال الحاكم: (صحيح الإسناد) ووافقه الذهبي

I say: This hadith of Ibn ‘Abbas is recorded by al-Bukhari (in al-Adab al-Mufrad), and Abu Dawud and al-Hakim through the route of ‘Amr b. Talhah – Asbat – Simak b. Harb – ‘Ikrimah - Ibn ‘Abbas with it.... This chain is good. Al-Hakim says (The chain is sahih) and al-Dhahabi agrees with him.9

In another book, he also says:

قلت: هذا الحديث أخرجه البخاري في " الأدب المفرد " (ص 178) ، وأبو داود (2/349) من طريق عمرو بن طلحة قال: ثنا أسباط عن سماك بن حرب عن عكرمة عن ابن عباس ....وهذا سند جيد. ثم رأيت الحاكم قد أخرجه في " المستدرك " (4/284 - 285) من هذا الوجه، وقال:" صحيح الإسناد ". ووافقه الذهبي

I say: This hadith has been narrated by al-Bukhari in al-Adab al-Mufrad (p. 178) and Abu Dawud (2/349) from the route of ‘Amr b. Talhah – Asbat – Simak b. Harb – ‘Ikrimah – Ibn ‘Abbas.... This chain is good. Then I saw that al-Hakim has recorded it in al-Mustadrak (4/284-285) with this chain, and said, “It has a sahih chain”. Al-Dhahabi concurred with him.10

So, the chain is good. But, when it comes to the fadhail of Amir al-Muminin, ‘alaihi al-salam, it becomes munkar and all sorts of unfounded allegations and excuses are raised! What disturbing double standards! Besides, since ‘Allamah al-Albani is aware that both al-Hakim and al-Dhahabi authenticated the chain of Asbat – Simak – Ikrimah, why has he then pretended as though both doubted it? Wonders, indeed, never end!

In any case, Imam Muslim (d. 261 H) has relied upon this chain as a hujjah in the usul of his Sahih:

حدثنا عمرو بن حماد بن طلحة القناد حدثنا أسباط ( وهو ابن نصر الهمداني ) عن سماك عن جابر بن سمرة

‘Amr b. Hamad b. Talhah al-Qanad – Asbat (and he is Ibn Nasr al-Hamdani) – Simak – Jabir b. Samurah11

As for Simak having actually narrated authentically from ‘Ikrimah, Imam al-Tirmidhi (d. 279 H) has confirmed this repeatedly in his Sunan. For example, this is a chain in the book:

حدثنا هناد و أبوعمار قالا حدثنا وكيع عن إسرائيل عن سماك عن عكرمة عن ابن عباس

Hanad and Abu ‘Ammar – Waki’ – Israil – Simak – ‘Ikrimah – Ibn ‘Abbas12

He comments:

هذا حديث حسن صحيح

This hadith is hasan sahih13

Interestingly, ‘Allamah al-Albani agrees:

صحيح

Sahih14

The ‘Allamah further caps everything here:

" ليقرأن القرآن ناس من أمتي يمرقون من الإسلام كما يمرق السهم من الرمية ".

أخرجه ابن ماجة (1 / 73) وأحمد (1 / 256) وابنه أيضا وأبو يعلى (2 /623) عن أبي الأحوص عن سماك عن عكرمة عن ابن عباس مرفوعا. قلت: وهذا إسناد جيد وهو على شرط مسلم

“Some people from my Ummah will recite the Qur’an. But they will apostatize from Islam as the arrow pierces the game.”

Ibn Majah (1/73) records it, and Ahmad (1/256), and his son too, and Abu Ya’la (2/623) from Abu al-Ahwas - Simak - ‘Ikrimah - Ibn ‘Abbas, in a marfu’ manner. I say: This chain is good, and it is upon the standard of (Imam) Muslim.15

Elsewhere, he again reiterates:

وشاهد آخر من حديث ابن عباس. أخرجه الطحاوي (2 / 277 - 278) وأحمد (1 /269، 328) من طريق سماك عن عكرمة عنه. وإسناده صحيح على شرط مسلم

Another witness is in the hadith of Ibn ‘Abbas. It is narrated by al-Tahawi (2/277-278), and Ahmad (1/269, 328) from the route of Simak – ‘Ikrimah from him (Ibn ‘Abbas). And its chain is sahih upon the standard of Muslim.16

But, who on earth says that meeting the standard of Sahih Muslim is not good enough?!

A further corroboration of Hadith al-Wirathah is provided by Imam al-Hakim:

أخبرنا أبو النضر محمد بن يوسف الفقيه ثنا عثمان بن سعيد الدارمي ثنا النفيلي ثنا زهير ثنا أبو إسحاق قال عثمان : وحدثنا علي بن حكيم الأودي وعمرو بن عون الواسطي قالا ثنا شريك بن عبد الله عن أبي إسحاق قال سألت قثم بن العباس كيف ورث علي رسول الله صلى الله عليه وسلم دونكم قال : لأنه كان أولنا به لحوقا وأشدنا به لزوقا

Abu al-Nadhar Muhammad b. Yusuf al-Faqih – ‘Uthman b. Sa’id al-Darimi – al-Nufayli – Zuhayr – Abu Ishaq – ‘Uthman – ‘Ali b. Hakim al-Awdi and ‘Amr b. ‘Awn al-Wasiti – Sharik b. ‘Abd Allah – Abu Ishaq:

I asked Qatham b. al-‘Abbas, “How come ‘Ali INHERITED the Messenger of Allah, peace be upon him, and not yourselves?” He replied, “Because he was the first of us to meet him (in Islam) and the he was the strictest of us to adhere to him.17

Al-Hakim says:

هذا حديث صحيح الإسناد

This hadith has a sahih chain.18

Al-Dhahabi concurs:

صحيح

Sahih.19

Notes

1. Nur al-Din ‘Ali b. Abi Bakr al-Haythami, Majma’ al-Zawaid (Beirut: Dar al-Fikr; 1412 H), vol. 9, p. 183, # 14765

2. Ibid

3. Muhammad Nasir al-Din b. al-Hajj Nuh al-Albani, Silsilah al-Ahadith al-Dha’ifahwa al-Mawdhu’ah wa Atharihah al-Sayyiah fi al-Ummah (Riyadh: Dar al-Ma’arif; 1st edition, 1412 H), vol. 10, p. 653, # 4948

4. The jarh against both Simak and Asbat are clear and substantiated. For instance, Asbat used to make a lot of mistakes. These facts should ordinarily have made each of them dha’if in his reports. However, the scholars of the Ahl al-Sunnah – including Imam Muslim - have made them exceptional cases, and have accepted their ahadith as sahih.

5. Muhammad Nasir al-Din b. al-Hajj Nuh al-Albani, Silsilah al-Ahadith al-Dha’ifahwa al-Mawdhu’ah wa Atharihah al-Sayyiah fi al-Ummah (Riyadh: Dar al-Ma’arif; 1st edition, 1412 H), vol. 10, p. 653, # 4948

6. Abu ‘Abd Allah Muhammad b. ‘Abd Allah al-Hakim al-Naysaburi, al-Mustadrak ‘ala al-Sahihayn (Beirut: Dar al-Kutub al-’Ilmiyyah; 1st edition, 1411 H) [annotator: Mustafa ‘Abd al-Qadir ‘Ata], vol. 4, p. 317, # 7766

7. Ibid

8. Ibid

9. Abu ‘Abd al-Rahman Muhammad Nasir al-Din b. al-Hajj Nuh al-Albani, Al-Thamar al-Mustatab fi Fiqh al-Sunnah wa al-Kitab (Gharas li al-Nashr wa al-Tawzi’; 1st edition, 1422 H), p. 441

10. Muhammad Nasir al-Din al-Albani,Asl Sifat al-Salat al-Nabi (Riyadh: Maktabah al-Ma’arif li al-Nashr wa al-Tawzi’; 1st edition, 1427 H), vol. 2, p. 790-791

11. Abu al-Husayn Muslim b. al-Hajjaj al-Qushayri al-Naysaburi, Sahih Muslim (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Fuad ‘Abd al-Baqi], vol. 4, p. 1814, # 2329

12. Abu ‘Isa Muhammad b. ‘Isa al-Sulami al-Tirmidhi, al-Jami’ al-Sahih Sunan al-Tirmidhi (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Nasir al-Din al-Albani], vol. 5, p. 208, # 2964

13. Ibid

14. Ibid

15. Abu ‘Abd al-Rahman Muhammad Nasir al-Din b. al-Hajj Nuh b. Tajati b. Adam al-Ashqudri al-Albani, Silsilah al-Ahadith al-Sahihahwa Shayhun min Fiqhihah wa Fawaidihah (Riyadh: Maktabah al-Ma’arif li al-Nashr wa al-Tawzi’; 1st edition, 1415 H), vol. 5, p. 235, # 2201

16. Ibid, vol. 2, p. 413, # 782

17. Abu ‘Abd Allah Muhammad b. ‘Abd Allah al-Hakim al-Naysaburi, al-Mustadrak ‘ala al-Sahihayn (Beirut: Dar al-Kutub al-’Ilmiyyah; 1st edition, 1411 H) [annotator: Mustafa ‘Abd al-Qadir ‘Ata], vol. 3, p. 136, # 4633

18. Ibid

19. Ibid

10) Hadith Al-Ada, Investigating Its Authenticity

Shaykh Ibn Taymiyyah (d. 728 H) states:

قوله لا يؤدي عني إلا علي من الكذب

His statement “None can discharge on my behalf except ‘Ali” is a lie.1

This hadith is recorded by Imam al-Tirmidhi (d. 279 H) in his Sunan:

حدثنا إسماعيل بن موسى حدثنا شريك عن أبي إسحق عن حبشي بن جنادة قال: قال رسول الله صلى الله عليه و سلم علي مني وأنا من علي ولا يؤدي عني إلا أنا أو علي

Isma’il b. Musa – Sharik – Abu Ishaq – Habashi b. Junadah:

The Messenger of Allah, peacebe upon him, said: “’Ali is from me and I am from ‘Ali, and none can discharge on my behalf except myself or ‘Ali.2

Al-Tirmidhi comments:

هذا حديث حسن غريب

This hadith is hasan gharib (i.e. has a hasan chain)3

Al-Albani (d. 1420 H) also says:

حسن

Hasan.4

The Messenger of Allah, sallallahu ‘alaihi wa alihi, further put this declaration into practice during his lifetime. Imam Ibn Abi Shaybah (d. 235 H) records:

حدثنا عفان قال ثنا حماد بن سلمة عن سماك عن أنس أن النبي صلى الله عليه وسلم بعث ببراءة مع أبي بكر إلى مكة، فدعاه فبعث عليا فقال: " لا يبلغها إلا رجل من أهل بيتي ".

‘Affan – Hamad b. Salamah – Simak – Anas:

The Prophet, peacebe upon him, sent Abu Bakr with Barat to Makkah. But, he recalled him and sent ‘Ali (instead), and said, “None can convey it except a man from my Ahl al-Bayt.”5

This chain is apparently sahih. ‘Al-Hafiz (d. 852 H) says about ‘Affan, the first narrator:

عفان بن مسلم بن عبد الله الباهلي أبو عثمان الصفار البصري ثقة ثبت

‘Affan b. Muslim b. ‘Abd Allah al-Bahili, Abu ‘Uthman al-Saffar: thiqah (trustworthy), thabt (accurate).6

‘Allamah al-Albani also says:

عن عفان بن مسلم، قال: كنت عند سلام

قلت: وهذا إسناد صحيح عن سلام، فعفان ثقة من رجال الشيخين

Narrated ‘Affan b. Muslim: I was with Salam....

I say: This chain is sahih up to Salam, and ‘Affan is thiqah, from the narratorsof the two Shaykhs.7

What of the shaykh of ‘Affan b. Muslim, that is, Hamad b. Salamah? Al-Hafiz again states:

حماد بن سلمة بن دينار البصري أبو سلمة ثقة عابد أثبت الناس في ثابت وتغير حفظه بأخرة

Hamad b. Salamah b. Dinar al-Basri, Abu Salamah: Thiqah (trustworthy), ‘abid (a great worshipper of Allah), the most reliable person with regards to Thabit. His memory weakened at the end (of his life).8

‘Allamah al-Albani agrees on his trustworthiness, but with a mistaken reservation:

حدثنا أسود حدثنا حماد بن سلمة عن قتادة عن عكرمة عن ابن عباس ورجاله كلهم ثقات رجال مسلم، لكن حماد بن سلمة مع جلالة قدره في حديثه عن غير ثابت شيء، ولذلك لم يخرج له مسلم إلا ما كان من روايته عن ثابت، ولذلك قال الحافظ في "التقريب" :"ثقة عابد، أثبت الناس في ثابت، وتغير حفظه بآخره

Aswad – Hamad b. Salamah – Qatadah – ‘Ikrimah – Ibn ‘Abbas:

Its narrators are all thiqah (trustworthy), narrators of (Sahih) Muslim. However, despite that high status of Hamad, in his ahadith from other than Thabit, there is a problem. This is why (Imam) Muslim never records his ahadith except those from Thabit. This is (also) why al-Hafiz says in al-Taqrib: “Thiqah (trustworthy), ‘abid (a great worshipper of Allah),the most reliable person with regards to Thabit. His memory weakened at the end (of his life)”.9

The above submission is inaccurate, actually. Imam Muslim (d. 261 H) has, for instance, recorded this chain:

حدثنا هداب بن خالد الأزدي حدثنا حماد بن سلمة عن سماك بن حرب قال سمعت جابر بن سمرة

Hadab b. Khalid al-Azdi – Hamad b. Salamah – Simak b. Harb – Jabir b. Samurah10

As we shall soon prove, ‘Allamah al-Albani himself also accepts that Hamad authentically transmitted from Simak.

Concerning the last narrator, Simak, Imam al-Dhahabi (d. 748 H) says:

سماك بن حرب أبو المغيرة الهذلي الكوفي. صدوق …. قلت: قد احتج مسلم] به [في روايته، عن جابر بن سمرة، والنعمان بن بشير، وجماعة

Simak b. Harb, Abu al-Mughirah al-Hazali al-Kufi: Saduq (very truthful).... I say: Muslim had relied [upon him] as a hujjah in his reports, from Jabir b. Samurah, al-Nu’man b. Bashir, and a group of others.11

So, the chain is sahih upon the standard of Sahih Muslim.

Imam Ahmad (d. 241 H) further records

حدثنا عبد الله حدثني أبي ثنا عبد الصمد وعفان قالا ثنا حماد المعني عن سماك عن أنس بن مالك: أن رسول الله صلى الله عليه و سلم بعث ببراءة مع أبي بكر الصديق رضي الله عنه فلما بلغ ذا الحليفة قال عفان لا يبلغها إلا أنا أو رجل من أهل بيتي فبعث بها مع علي

‘Abd Allah – my father (Ahmad b. Hanbal) ‘Abd al-Samad and ‘Affan – Hamad al-Ma’ni – Simak – Anas b. Malik:

Verily, the Messenger of Allah, peacebe upon him, sent Abu Bakr al-Siddiq, may Allah be pleased with him, with Barat (to Makkah). But, when he reached Dhu al-Halifah, he (the Prophet) – as narrated by ‘Affan – said: “None can convey it exceptmyself or a man from my Ahl al-Bayt.” So, he sent ‘Ali with it (instead).12

Note that Hamad b. Salamah is occasionally referred to as al-Ma’ni, as documented by Ibn Asakir (d. 571 H):

…. أبو شبل وحسن يعني ابن موسى قالا نا حماد بن سلمة المعني عن ثابت ….

.... Abu Shibl andHasan, that is Ibn Musa – Hamad b. Salamah al-Ma’ni – Thabit....13

Therefore, there should no confusion due to this new phrase “al-Ma’ni”.

Shockingly, Shaykh al-Arnaut says about the above chain of Musnad Ahmad:

إسناده ضعيف لنكارة متنه

Its chain is da’if due to the repugnancy of its matn (content)14

This is a rather disturbing manner of weakening asanid! So, if someone does not like the content of a hadith, he is free to declare its patently reliable sanad as dha’if only on that basis?!

Meanwhile, al-Arnaut has authenticated a very similar chain in the same book:

حدثنا عبد الله حدثني أبي ثنا عبد الصمد وعفان قالا ثنا حماد ثنا ثابت عن أنس إسناده صحيح على شرط مسلم

‘Abd Allah – my father (Ahmad b. Hanbal) – ‘Abd al-Samad and ‘Affan – Hamad – Thabit – Anas.... Its chain is sahih upon the standard of Muslim.15

The only difference is: instead of Simak, there is Thabit. But, what does al-Arnaut say about Simak? Here are his words:

حدثنا عبد الله حدثني أبي ثنا معاوية بن عمرو ثنا زائدة قال ثنا سماك بن حرب عن عبد الرحمن بن القاسم عن أبيه عن عائشة ....إسناده صحيح على شرط مسلم

‘Abd Allah – my father (Ahmad b. Hanbal) - Mu’awiyah b. ‘Amr – Zaidah – Simak b. Harb – ‘Abd al-Rahman b. al-Qasim – his father – ‘Aishah.... Its chain is sahih upon the standard of (Sahih) Muslim.16

In other words, Shaykh al-Arnaut is fully well aware that the chain of Hadith al-Ada – which he baselessly discredits – is truly sahih upon the standard of Sahih Muslim!

Imam al-Tirmidhi too records about the Prophet’s practicalization of the hadith:

حدثنا محمد بن بشار حدثنا عفان بن مسلم و عبد الصمد بن عبد الوارث قالا حدثنا حماد بن سلمة عن سماك بن حرب عن أنس بن مالك قال: بعث النبي صلى الله عليه و سلم ببراءة مع أبي بكر ثم دعاه فقال لا ينبغي لأحد أن يبلغ هذا إلا رجل من أهلي فدعا عليا فأعطاه إياه

Muhammad b. Bashar – ‘Affan b. Muslim and ‘Abd al-Samad b. ‘Abd al-Warith – Hamad b. Salamah – Simak b. Harb – Anas b. Malik:

The Prophet, peacebe upon him, sent Abu Bakr with Barat to Makkah. But, he recalled him and said, “It is NOT right for ANYONE to convey this except a man from my family.” So, he summoned ‘Ali and gave it to him.17

Al-Tirmidhi says:

هذا حديث حسن غريب

This hadith is hasan gharib (i.e. has a hasan chain)18

‘Allamah al-Albani concurs:

حسن الإسناد

Its chain is hasan19

Imam Abu Ya’la al-Mawsili (d. 307 H) also documents:

حدثنا زهير حدثنا عفان حدثنا حماد بن سلمة حدثنا سماك عن أنس: أن رسول الله صلى الله عليه و سلم بعث بـ(براءة) مع أبي بكر إلى أهل مكة ثم دعاه فبعث عليا فقال : لا يبلغها إلا رجل من أهل بيتي

Zuhayr – ‘Affan – Hamad b. Salamah – Simak – Anas:

Verily, the Messenger of Allah, peacebe upon him, sent Abu Bakr with (Barat) to the people of Makkah. Then he recalled him, and sent ‘Ali (instead), and said, “None can convey it except a man from my Ahl al-Bayt.”20

Shaykh Dr. Asad says:

إسناده حسن

Its chain is hasan.21

Shaykh Muhammad Ghazali al-Saqa (d. 1416 H) has his own submission too:

بعث رسول الله صلى الله عليه وسلم أبا بكر أميرا على الحج، ليقيم بالمسلمين المناسك، فخرج من المدينة يسوق البدن أمامه مولّيا وجهه شطر المسجد الحرام، ونزل الوحي بسورة براءة بعد انصراف أبي بكر ووفد الحجيج، فأشير على رسول الله صلى الله عليه وسلم أن يبعث بالايات إليه ليقرأها على أهل الموسم كافّة. ورأى رسول الله صلى الله عليه وسلم أن يرسل بها عليّ بن أبي طالب قائلا: «لا يؤدّي عنّي إلا رجل من أهل بيتي »

The Messenger of Allah, peacebe upon him, appointed Abu Bakr the amir over the Hajj, in order to lead the Muslims in the performance of the Hajj rites. So, he left Madinah, driving camels ahead of him, turning his face towards the Masjid al-Haram (in Makkah). Then, wahy (divine revelation) descended with Surah Barat after Abu Bakr had left and had reached al-Hajij.

So, it was suggested to the Messenger of Allah, peacebe upon him, to send a messenger with the verses to him (i.e. Abu Bakr) so that he could recite it to all the pilgrims. But the Messenger of Allah, peacebe upon him, had the opinion that he should send ‘Ali b. Abi Talib with it (to the Hajj, instead), saying: “None can discharge on my behalf except a man from my Ahl al-Bayt.”22

‘Allamah al-Albani says about the report:

حديث حسن، رواه ابن هشام: 2/ 328، عن ابن إسحاق عن أبي جعفر محمد بن علي مرسلا، لكن له شواهد يتقوّى بها، ذكرها ابن كثير في تاريخه: 5/ 37- 38

It is a hasan hadith. Ibn Hisham (2/328) recorded it, from Ibn Ishaq, from Abu Ja’far Muhammad b. ‘Ali in a mursal manner. However, it has corroborating reports that strengthen it. Ibn Kathir (also) mentioned it in his Tarikh (5/37-38).23

Finally, Imam al-Hakim (d. 403 H) records Ibn ‘Abbas’ testimony, radhiyallahu ‘anhu, that Hadith al-Ada is an exclusive merit of ‘Ali:

أخبرنا أبو بكر أحمد بن جعفر بن حمدان القطيعي ببغداد من أصل كتابه ثنا عبد الله بن أحمد بن حنبل حدثني أبي ثنا يحيى بن حماد ثنا أبو عوانة ثنا أبو بلج ثنا عمرو بن ميمون قال إني لجالس عند ابن عباس إذ أتاه تسعة رهط فقالوا : يا ابن عباس : إما أن تقوم معنا وإما أن تخلو بنا من بين هؤلاء قال : فقال ابن عباس بل أنا أقوم معكم قال وهو يومئذ صحيح قبل أن يعمى قال : فابتدؤوا فتحدثوا فلا ندري ما قالوا قال فجاء ينفض ثوبه ويقول أف وتف وقعوا في رجل له بضع عشرة فضائل ليست لأحد غيره بعث رسول الله صلى الله عليه وسلم فلانا بسورة التوبة فبعث عليا خلفه فأخذها منه وقال لا يذهب بها إلا رجل هو مني وأنا منه

Abu Bakr Ahmad b. Ja’far b. Hamdan al-Qati’i – ‘Abd Allah b. Ahmad b. Hanbal – my father (Ahmad b. Hanbal) Yahya b. Hamad – Abu Awanah – Abu Balj - ‘Amr b. Maymun:

I was sitting in the company of Ibn ‘Abbas when nine men came to him and said, “O Ibn ‘Abbas! Either you debate with us, or tell these folks that you prefer a private debate.” So, Ibn ‘Abbas said, “I would rather participate with you.” In those days, he had not lost his eye-sight yet. So they started talking, but I was not sure exactly what they were talking about.

Then he came, squeezing his robe, and saying: “Nonsense! They are attacking a man who has ten EXCLUSIVE merits.... The Messenger of Allah, peacebe upon him, sent so-and-so with Surat al-Tawbah. But, he sent ‘Ali to go after him and take it from him, and said, “None goes with it except a man who is from me and I am from him.”24

Al-Hakim says:

هذا حديث صحيح الإسناد

This hadith has a sahih chain.25

Al-Dhahabi (d. 748 H) corroborates him:

صحيح

Sahih.26

‘Allamah Ahmad Shakir also declares about the sanad:

إسناده صحيح

Its chain is sahih.27

‘Allamah al-Albani too says concerning its chain:

إسناده حسن

Its chain is hasan.28

Dr. Al-Jawabirah says the same thing:

اسناده حسن

Its chain is hasan.29

Imam al-Busiri is not left out either, concerning the chain:

سند صحيح

A sahih chain.30

Notes

1. Abu al-‘Abbas Ahmad b. ‘Abd al-Halim b. Taymiyyah al-Harrani, Minhaj al-Sunnah al-Nabawiyyah (Muasassat Qurtubah; 1st edition, 1406 H) [annotator: Dr. Muhammad Rashad Salim], vol. 5, p. 63

2. Abu ‘Isa Muhammad b. ‘Isa al-Sulami al-Tirmidhi, al-Jami’ al-Sahih Sunan al-Tirmidhi (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Nasir al-Din al-Albani], vol. 5, p. 636, # 3719

3. Ibid

4. Ibid

5. ‘Abd Allah b. Muhammad b. Abi Shaybah Ibrahim b. ‘Uthman b. Abi Bakr b. Abi Shaybah al-Kufi al-‘Ubsi, Musannaf Ibn Abi Shaybah fi al-Ahadith wa al-Athar (Dar al-Fikr; 1st edition, 1409 H) [annotator: Prof. Sa’id al-Laham], vol. 7, p. 506, # 72

6. Ahmad b. ‘Ali b. Hajar al-‘Asqalani, Taqrib al-Tahdhib (Beirut: Dar al-Maktabah al-‘Ilmiyyah; 2nd edition, 1415 H) [annotator: Mustafa ‘Abd al-Qadir ‘Ata], vol. 1, p. 679, # 4641

7. Muhammad Nasir al-Din al-Albani, Mukhtasar al-‘Uluw al-‘Aliyy al-‘Azim (al-Maktab al-Islami; 2nd edition, 1412 H), pp. 148-149

8. Ahmad b. ‘Ali b. Hajar al-‘Asqalani, Taqrib al-Tahdhib (Beirut: Dar al-Maktabah al-‘Ilmiyyah; 2nd edition, 1415 H) [annotator: Mustafa ‘Abd al-Qadir ‘Ata], vol. 1, p. 238, # 1504

9. Muhammad Nasir al-Din al-Albani, Mukhtasar al-‘Uluw al-‘Aliyy al-‘Azim (al-Maktab al-Islami; 2nd edition, 1412 H), p. 118

10. Abu al-Husayn Muslim b. al-Hajjaj al-Qushayri al-Naysaburi, Sahih Muslim (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Fuad ‘Abd al-Baqi], vol. 3, p. 1452, #1821

11. Abu ‘Abd Allah Muhammad b. Ahmad b. ‘Uthman al-Dhahabi, Mizan al-I’tidal fi Naqd al-Rijal (Beirut: Dar al-Ma’rifah li al-Taba’ahwa al-Nashr; 1st edition, 1382 H) [annotator: ‘Ali Muhammad al-Bajawi], vol. 2, pp. 232-233, # 3548

12. Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurtubah) [annotator: Shu’ayb al-Arnaut], vol. 3, p. 212, # 13237

13. Abu al-Qasim ‘Ali b. al-Hasan b. Habat Allah b. ‘Abd Allah, Ibn Asakir al-Shafi’i, Tarikh Madinah Dimashq (Beirut: Dar al-Fikr; 1415 H) [annotator: ‘Ali Shiri], vol. 24, p. 235

14. Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Muasassat Qurtubah) [annotator: Shu’ayb al-Arnaut], vol. 3, p. 212, # 13237

15. Ibid, vol. 3, p. 152, # 12560

16. Ibid, vol. 6, p. 115, # 24883

17. Abu ‘Isa Muhammad b. ‘Isa al-Sulami al-Tirmidhi, al-Jami’ al-Sahih Sunan al-Tirmidhi (Beirut: Dar Ihya al-Turath al-‘Arabi) [annotator: Muhammad Nasir al-Din al-Albani], vol. 5, p. 275, # 3090

18. Ibid

19. Ibid

20. Abu Ya’la Ahmad b. ‘Ali b. Muthanna al-Mawsili al-Tamimi, Musnad (Damascus: Dar al-Mamun li al-Turath; 1st edition, 1404 H) [annotator: Dr. Husayn Salim Asad], vol. 5, p. 412, # 3095

21. Ibid

22. Muhammad Ghazali al-Saqa, Fiqh al-Sirah (Damascus: Dar al-Qalam; 1st edition, 1427 H) [annotator: Muhammad Nasir al-Din al-Albani], p. 417

23. Ibid

24. Abu ‘Abd Allah Muhammad b. ‘Abd Allah al-Hakim al-Naysaburi, al-Mustadrak ‘ala al-Sahihayn (Beirut: Dar al-Kutub al-’Ilmiyyah; 1st edition, 1411 H) [annotator: Mustafa ‘Abd al-Qadir ‘Ata], vol. 3, p. 143, # 4652

25. Ibid

26. Ibid

27. Abu ‘Abd Allah Ahmad b. Hanbal al-Shaybani, Musnad (Cairo: Dar al-Hadith; 1st edition, 1416 H) [annotator: Ahmad Muhammad Shakir], vol. 1, p. 331, # 3062

28. Abu Bakr b. Abi ‘Asim, Ahmad b. ‘Amr b. al-Dhahhak b. Mukhlid al-Shaybani, Kitab al-Sunnah (al-Maktab al-Islami; 1st edition, 1410 H) [annotator: Muhammad Nasir al-Din al-Albani], vol. 2, p. 565, # 1188

29. Abu Bakr b. Abi ‘Asim, Ahmad b. ‘Amr b. al-Dhahhak b. Mukhlid al-Shaybani, Kitab al-Sunnah (Dar al-Sami’i li al-Nashr wa al-Tawzi’) [annotator: Dr. Basim b. Faysal al-Jawabirah], vol. 1, pp. 799-800, # 1222

30. Ahmad b. Abi Bakr b. Isma’il al-Busiri, Itihaf al-Khiyarah al-Maharah bi Zawaid al-Masanid al-‘Ashara (Riyadh: Dar al-Watan; 1st edition, 1420 H), vol. 7, p. 184, # 6630