Answering to letter #48, part 5.
Rafidi Abdulhussain said:
Consider his statement, peace be upon him and his progeny, as quoted by Umm Salamah, “Whoever abuses `Ali abuses me, too,” which is recorded by al-Hakim at the beginning of page 121, Vol. 3, of Al-Mustadrak as ascertained by both Shaykhs, and it is narrated by al-Thahbi in his Talkhiswhere the author testifies to its authenticity. It is recorded by Ahmed among the ahadith narrated by Umm Salamah on page 323, Vol. 6, of his Musnad, and by al-Nisa’i on page 17 of Al-Khasa’is al-Alawiyya, in addition to many other traditionists.
Hakim narrated that in “Mostadrak” (#4615), Ahmad in “Mosnad” (#26791) and it’s in “Fadhail as-sahaba” (#1011), al-Heythami in “Zawaid al-Musnad”, Nasai in “Sunnan al-Kubra” (#8476) and “Khasais” (#91), ibn Asakir in “Tarih madinatul dimashk” (42/266), Ajurri in ‘Shariah” via chain: Israil from Abu Ishaq from Abu Abdullah Jadale.
There are several problems in this chain. Link Israil – Abu Ishaq. It’s well known fact that Abu Ishaq Sabei became confused in the end of his life (Abu Saeed al-Alai “Mukhtalitin” p93/#35). Imam Ahmad said: “Israil from Abu Ishaq, there is softness in it, he heard from him in the end (of his life)” (Mizzi “Tahzib al-kamal” 2/#402). Yaqub ibn Shayba said about Israil: “Salihul hadith, there is softness in him”. Ibn Sad noticed that some of the scholars weakened Israil. Ali ibn Madini and ibn Hazm Zahiri said he’s weak. However Bukhari and Moslem relied on him in matters of usool. Abu Hatim said he’s saduq, and Ahmad said he’s thiqat (“Mizanul itidal” 1/208/#820). So main problem isn’t in Israil himself, but in fact that he narrated from Abu Ishaq, when he already got confuse. Second problem in Abu Ishaq himself. He was known like mudalis (Ibn Hajar “Tabaqatul mudalisin” p 42/#91), and he narrated this hadith in /muanan/ form, without making clear did he hear it himself or not. Abu Abdullah al-Jadale, that’s Fulan ibn Abd, or Abd ibn Abd. Ibn Maeen said he’s thiqat (Ibn Shahin “Tarehu asmau thiqat” #925). Dhahabi in “Mizanul itidal” (4/544) noticed that he was shia.
There is second way of transmission of this hadith, and I believe they should be discussed together.
Hakim narrated it (#4616) with addition in the end: “Whoever abuses `Ali abuses me, too, and whoever abused me, abused Allah Taala” via chain: Jundal ibn Walq, which said: narrated to me Bukayr ibn Uthman al-Bajli, which said: I heard Abu Ishaq at-Tameme said: I heard Abu Abdullah Jadale. Here Abu Ishaq made clear, that he heard that hadith from Abu Abdullah. But here we have other problems. First of all as I mentioned before problem in fact that Abu Ishaq became confused, and it’s not clear when he narrated this. Second problem is Bukayr ibn Uthman. Ibn Abi Hatim gave his tarjuma in “Jarh wa tadil” (2/#1599) without mention of any praise or criticism. Most likely he’s unknown. Shaykh Albani said hadith is munkar (“Silsila ad-daeefa” #2310), and he said weak in “Saheeh wad daeef jamiu saghir” (#12393)
There is other way of transmission, it was narrated by Ali ibn Muhammad al-Himayre in his “Juzz” (#26) and ibn Asakir in his history (42/533), from Ali ibn Musahar from Abu Ishaq as-Sabei. Strange thing that Abu Ishaq narrated it directly from Umm Salamah, without mention of Abu Abdullah Jadale as intermediate. Scholars differed in the date of death of Abu Ishaq. It could be 126, 127, 128. Same with Umm Salamah (radi Allahu anha). Waqidi said that she died in shawal of 59, and Abu Hurayra prayed upon her. And it was said that she died in 62. It’s very unlikely that Abu Ishaq met her. Allah knows best.
It was also narrated from Hussain ibn Ali, by ibn Asakir in his history (14/131) with wording: Don’t abuse Abu Bakr and Umar, they are masters of first and last elderly people in heaven, except messengers and prophets, and don’t abuse Hasan and Hussain, they are masters of youth in paradise, and don’t abuse Ali, because whoever abuses `Ali abuses me, too, and whoever abused me, abused Allah Taala, and whoever abused Allah, Allah would punish him”.
Defects of chain:
1) Haroon ibn Moslem. Hakim said he’s thiqat, Abu Hatim said there is softness in him (“Mizanul itidal” 4/286/#9172).
2) Muhammad ibn Yunus al-Qurashe. He was accused in lie (“Mizanul itidal” 4/74/#8353).
3) Al-Qasim ibn Abdurrahman al-Ansare. Ibn Maeen said he’s nothing. Abu Hatim said his ahadeth are weak, and mixed (“Jarh wa tadil” 7/#647).
4) Abu Muhammad al-Ansare, I couldn’t find information about him.