Hadeeth: “O `Ali! There is a resemblance in you to Jesus..

Rafidi said:

Consider his statement peace be upon him and his progeny “O `Ali! There is a resemblance in you to Jesus (a.s.) who was hated by the Jews to the extent that the latter even cast doubts about his mother’s honour and loved by the Christians to the extent that they attributed to him a status which is not his.” (Murajiat Letter 48, hadith #35).

Hadith is weak (“Silsila ad-daeefa” #4842, 5626).

Narrated by Nasai in “Khasais” (#103), Ajurri in “Shariat” (#1960, shamela), Abdullah in “Musnad” (#1376, shaykh Arnawut said: Chain is weak), Hakim in “Mustadrak” (#4622, Dhahabi noticed that ibn Maeen weakened narrator Hakim ibn Abdulmalik), Toose in “Mustahraj” (#119), Bukhari in “Tarih al-kabir” (3/281), Abu Nuaym in “Tareh al-khulafa” and others. Chain of this hadith is going in this way: al-Hakim ibn Abdulmalik – al-Hasir ibn Husirat – Abu Sadiq – Rabia ibn Najat – Ali.  Al-Heythami in “Zawaid” (#14762) said: “Narrated Abdullah, Bazzar in short, and Abu Yala in more complete form. In the chain of Abdullah, and Abu Yala – Hakim ibn Abdulmalik and he’s weak.  And in the chain of Bazzar – Muhammad ibn Kathir al-Qurashe al-Kofe, and he’s weak“. Dhahabi in “Mizanul itidal” (2/45/#2758) noticed that Rabia isn’t known, and Abu Sadiq narrated munkar story from him. Other narrator al-Harith ibn Husirat was upright but shia.

Hadeeth: Whoever wishes to discern Noah’s determination

Abdulhussain said:

Consider his statement peace be upon him and his progeny “Whoever wishes to discern Noah’s determination Adam’s knowledge Ibrahim’s clemency Moses’ discretion Christ’s asceticism then let him look unto `Ali.” This is recorded by al-Bayhaqi in his Sahih and by Imam Ahmed ibn Hanbal in hisMusnad. (Letter 48, hadith #34).

Here we have another clear example of shia lies. First of all there is NO SUCH BOOK like “Sahih” of Beyhaki, he had “Sunnan”, this shia abdulhussain named it saheeh to mislead people, so they can think this hadith is saheeh.

Second. this hadith isn’t present in the book of Ahmad or Beyhaki, as said shaykh Uthman al-Khamis (hafizuhullah). That’s why this shia abdulhussain didn’t point to direct reference in those books. And we suppose to believe that he was debating with sunni shaykh?!! Which sunni shaykh can close eyes to such blatant lie?! Laanatullahi alal kazibin! SubhanAllah! If I would shia, I would announce my innocence from such liar like abdulhussain al-mosawi! But what we can see?!! Shias praising him daily and nightly, and spreading his book in all possible languages.   SubhanAllah! How is it possible to call people to SO CALLED true faith by lies, misquotations and accusations!!?

Ibn Muttahar al-Hilli gave similar hadith in his “Minhaj al-karamah: “Whoever wants to look at a person who alike Adam in knowledge, Noah in taqwa, Ibrahim in clemency, Moses in merit, Isa in worship, let him look to Ali”.

Shaykhul-Islam said it’s invented lie in “Minhaj as-sunna” (5/510). Ibn Kathir quoted hadith with close text in “Bidaya wa nihaya” (7/369) and said: “Extremely rejected, chain isn’t authentic”. Shaykh Albani said hadith is fabrication (“Silsila ad-daeefa” #4903).

Ibn Asakir narrated it in his history (12/ 140/ 2), in the chain Abu Amr al-Azdi, he’s unknown. In “Leal al-masnua” it was quoted from Hakim, and there he’s Abu Umar al-Azdi. Ibn Jawzi said: “(Hadith) invented, Abu Umar abandoned”. Most likely talk was about Hafs ibn Sulaiman Abu Umar al-Azdi, he was accused in lie by Saje and others.

There are two other ways, in one of it Abu Dawud al-Ame`e, he was accused in lie by ibn Maeen, and in other Abu Haroon alAbde Imarat ibn Juawayn, shia, abandoned, accused in lie. Ibn Arraq mentioned other way from ibn Abbas, in it Muasar ibn Yahya an-Nahdi, Dhahabi in “Mizan” said that he’s unknown, and he narrated false story, this one.

Ibn Asakir narrated similar hadith from Anas (12/ 133/ 2, and 42/289 shamela), and then noticed: “This hadith is munkar, Abu Ahmad al-Makke is unknown”. (Information quoted from “Silsila ad-daeefa” with abridgment).

Hadeeth: “It is written on the gate of Paradise…

Hadeeth: “It is written on the gate of Paradise: `There is no god but Allah Muhammad is the Messenger of Allah `Ali is the Brother of the Messenger of Allah.'”

Abdulhussain Sharafulrafd al-Mosawi gave this hadith in his letter 48, under the number 32.

Hadith is pure invented lie without single doubt.  (“Silsila ad-daeefa” #4901)

This narration was transmitted by al-Qatiy in the additions to “Fadhail as-sahaba” (#1134), ibn Asakir in his history from the way of Tabarani (42/59), Hatib in “Jamiu tafriq” (1/455),  ibn Adi in “Kamil” (6/83/#1616).

In “Fadhail”, “Kamil” chain run in this way: Sulaiman ibn Rabia an-Nahdi al-Kofe, narrated to me: Kadah ibn Rahmat, which said: narrated to me Muasar from Atiyah from Jabir.

1) Sulaiman ibn Rabia, he was abandoned by Daraqutni, who said he’s weak (“Mizanul itidal” 2/207/#3459).

2) Kadah ibn Rahmat. Azdi and others said he was liar (“Mizanul itidal” 3/399/#6927).

3) Atiyah Awfe weak in accordance to majority.

In the “Jamiu tafriq”, history of ibn Asakir, and “al-Awsat” of Tabarani chain runs in this way: Muhammad ibn Uthman ibn Abu Shayba – Zakariya ibn Yahya al-Kisai – Yahya ibn Salim – Ashath ibn am al-Hasan ibn Salih – Muasar ibn Kidam – Atiyah Awfe – Jabir.

1) Muhammad ibn Uthman disputed, he was accused in lie by ibn Khirash and Abdullah ibn Ahmad.

2) Zakariya ibn Yahya. He’s weak. Ibn Maeen said: Bad man narrated bad ahadeth. Nasai and Daraqutni said he’s abandoned (“Mizanul itidal” 2/75/#2890).

3) Yahya ibn Salim was weak, that’s view of Daraqutni (“Mizanul itidal” 4/377/#9513).

4) Ashath ibn um al-Hasan, weak. Al-Heythami said he’s weak (“Majmau zawaid” #14656).

5) Atiyah weak in accordance to majority.

Hadeeth: “O `Ali! Nobody is permitted to remain in the state of janaba…

Hadeeth: “O `Ali! Nobody is permitted to remain in the state of janaba other than I and you.”

Abdulhussain gave it as hadith #30, in his letter 48.

Shaykh Albani said it’s weak in “Daeef al-jami” (#6402).

Hadith from Abu Saeed al-Khudre.

Ibn Kathir said in his commentary to Quran (2/274, and 2/312 shamela) :

أما ما رواه أبو عيسى الترمذي، من حديث سالم بن أبي حفصة، عن عطية، عن أبي سعيد الخدري قال: قال رسول الله صلى الله عليه وسلم: يا علي، لا يحل لأحد أن يجنب في هذا المسجد غيري وغيرك. إنه حديث ضعيف لا يثبت؛ فإن سالما هذا متروك، وشيخه عطية ضعيف  والله أعلم.

“As for the hadith that was narrated by Tirmizi from Salim ibn Abu Hafs from Atiya from Abu Saeed al-Hudre, that prophet (sallalahu alaihi wa ala alihi wa sallam) said: “O `Ali! Nobody is permitted to remain in the state of janaba in this mosque other than I and you”. This hadith is weak, not established. This Saleem is abandoned, and his shaykh Atiya was weak, and Allah knows best”.

We already talked about Atiya in details here. As for Salim. Falathi said: “Weak, extreme in tashayu”. Ibn Maeen authenticated him. Nasai said: “Not thiqat” (“Mizanul itidal” 2/110/#3046).

We should noticed that Tirmizi said that this hadith is hasan, but he known as lenient in matters of authentication.

Abu Hafs Umar ibn Ali, known like ibn Mulaqun in his “Qayatul sul fi khasais Rasul, sallalahu alaihi wa sallam” (p 38) said:

وفي حسنه نظر ففيه سالم بن أبي حفصة وعطية العوفي وهما ضعيفان جدا شيعيان متهمان

“His saying that it is good is under question, in its chain Salim ibn Abu Hafs and Atiya Awfi, and they are accused, extremely weak shias”

These two narrators also present in the chain in book of Abu Yala (#1042, editor shaykh Hussain Sulaim Asad said chai is weak), and “Tarih madinatul dimashk” (42/140) of ibn Asakir.  Ibn Asakir transmitted it via slight different chain, where instead of Salim, Kathir al-Now narrating from Atiya. However this Kathir is even worse than Salim.  Nasai and Abu Hatim said he’s weak. Ibn Adi noticed that he was extreme in tashayu (“Mizanul itidal” 3/402/#6930). Wakiya in “Ahbarul Gudat” (p 301, shamela) narrated it from Muhammad ibn Abdurrahman ibn Abu Layla from Atiya. This man was upright, but he had extremely bad memory (“Mizanul itidal” 3/613/#7825).

Hadeeth from Sad ibn Abi Wakkas.

It was narrated by al-Bazzar, Al-Heythami in “Majmau zawaid” (#14679) said: “Narrated by al-Bazzar, I don’t know Harajat, and other narrators are thiqat”. I couldn’t find this in book of al-Bazzar, but I seen it in “Leal al-Masnua” of Suyote (1/323). It runs: al-Bazzar – Ibrahim ibn Saeed al-Jawhare – Ismail ibn Abi Uways – his father – al-Hasan ibn Zayd – Harajat ibn Sad – his father.

Scholars differed in Ismail and his father. Ibn Maeen said: Ismail and his father use to steal narrations. Nasai said that Ismail was weak. Nadr ibn Salamah al-Marwaze said Ismail was liar (“Mizanul itidal” 1/222/#854).  His father Abdullah ibn Abdullah ibn Abu Ammar, Abu Uways also was criticized. Ahmad and Yahya said he’s weak. It was also reported that Yahya said he’s saduq. Ibn Madini said that he was weak in the eyes of his (ibn Madini’s) companions. Abu Dawud said: Salihul hadith (“Mizanul itidal” 2/450/#4402). I am not quiet sure who is al-Hasan ibn Zayd, if that’s ibn Zayd ibn a-Hasan ibn Ali al-Alawe, he was weak in the eyes of ibn Maeen (“Mizanul itidal” 1/492/#1850). As for Harajat, then I couldn’t find any information about his reliability in the books on rijal.

Hadeeth from Jabir ibn Abdullah.

It was narrated by ibn Asakir in his history (42/139) as a part of longer hadith, as if prophet sallalahu alaihi wa ala alihi wa sallam, said to Ali: It’s permitted for you in the mosque things that permitted to me.

In the chain Haram ibn Uthman. Malik and Yahya said: Not thiqat. Ahmad said:  People left narrating from him. Shafei and others said: It’s haram to narrate from Haram. Ibn Hibban said: “Qal`iya fi at-tashayu, fabricated chains, and raised mursal reports” (“Mizanul itidal” 1/468/#1766).

Hadeeth from Umm Salamah.

Something similar was narrated by ibn Abu Shaiba from Umm Salamah, as it quoted by Suyote in “Leal al-masnua” (1/323). Text is following: “…. this mosque isn’t permitted (to pass) by junub or menstruating except by prophet, his wifes, Ali and Fatima…”. In the chain Majduh al-Huzale (مجدوح الهذلي). Suyote quoted Bukhari words on him: He’s under the question. From Umm Salamah it was narrated by Jaseera bintul Dajaja, and she was weak. Beyhaki said: Fiha nadhar (she is questionable), Bukhari said: She has ajaib (odd, strange stories) (“Mizanul itidal” 1/399/#1481).

Beyhaki narrated in “Sunnan al-Kubra” (#13180) from Umm Salamah: “..Mosque is forbidden for all menstruating from women, and all junud from men, except for Muhammad and his ahlalbayt, Ali, Fatima, Hasan and Hussain”.

In the chain Ata ibn Moslem. Ibn Maeen said: There is no problem in him, and his ahadeth munkeer. It was also narrated that he said about him: Thiqat. Abu Dawud said: He’s weak (Mizzi “Tahzuib al-kamal” 20/#3940). Other problem in the chain is Ismail ibn Umeyah, he was weak per Daraqutni (“Mizanul itidal” 1/222/#851). And here from Umm Salamah it was narrated again by Jaseera.

Hadeeth: “My hand and `Ali’s are equal when it comes to justice.”

Hadeeth: “My hand and `Ali’s are equal when it comes to justice.”

Abdulhussain al-Mosawi gave it as hadith #27, in the letter #48 of his book.

This hadith was narrated from Hubsha ibn Janada. Shaykhana Albani said it’s invented in his “Silsila ad-daeefa” #4897, same opinion shared ibn Jawzi in his “Ilal al-mutanahiyah” (1/213).

Ibn Asakir narrated it in his history (42/369). In the chain Abu Bakr Ahmad ibn Muhammad ibn  Salih at-Tammar. Dhahabi said that he narrated fabricated story (discussed one) with reference to ibn Warat. (“Mugni fi duafa” #425; “Mizanul itidal” 1/146/#570).

Hadeeth: O `Ammar! If you see `Ali walking on one path ….

Rafidi Abdulhussain said:

At the beginning of page 156 Vol. 6 of Kanz al-`Ummal al-Daylami quotes Ammar citing the Messenger of Allah (p.b.u.h.) telling `Ammar the following: “O `Ammar! If you see `Ali walking on one path while other people walk on another walk with `Ali and leave the people for he shall never lead you to destruction nor shall he ever take you out of right guidance.” (Murajiat letter 48, hadith #26)

Hadith is invented. This is an opinion of shaykh Albani (“Silsila ad-daeefa” #4896), ibn Jawzi (“al-Mawdoa” 2/244), ibn Kathir “al-Bidaya wa nihaya” (7/318), Juzaqane “Al-Abatel” (1/329), Suyote “Leal al-Masnua” (1/374).

It was narrated by ibn Asakir in “Tarih madinatul dimashk” (42/472) and by Hatib al-Baghdade in “Tarih al-Baghdade” (13/186)  from Abu Ayub al-Ansare. In the chain Mualla ibn Abdurrahman.

Imam Shawkani said in “Fawaid al-majmua” (p 475/#147): “Ibn al-Jawzi said this hadith invented. In the chain al-Muala ibn Abdurrahman. He use to fabricated ahadeth. And Abu Ayub didn’t participate in battle of Siffin, as it stated in this hadith. This hadith was also narrated via other chain, that also contains fabricator. It was narrated by al-Hakim in “Arbain”. (end of quote from Shawkani). Suyote in “Leal al-masnua” (1/374): “Fabricated, and al-Mualla abandoned, fabricator. Abu Ayub didn’t participate in Siffin”. Regarding this Mualla, Daraqutni said: Weak, liar. Abu Hatim said: Matruk al-hadith. Ibn Madini accused him in fabrications of ahadeth  (“Mizanul itidal” 4/148/#8673).

Hadeeth: “It is written on the Throne’s leg: `There is no god but Allah….

Hadeeth:  “It is written on the Throne’s leg: `There is no god but Allah Muhammad is the Messenger of Allah I (God) have supported him (Muhammad) through `Ali and I have aided him through `Ali.” (Murajiat, letter 48, #33)

This hadith is pure lie upon our beloved prophet (sallalahu alaihi wa ala alihi wa sallam).

First of all Allah in the Quran said:

[Shakir 8:62] And if they intend to deceive you– then surely Allah is sufficient for you; He it is Who strengthened you with His help and with the believers.

So prophet (sallalahu alaihi wa ala alihi wa sallam) was supported by the believers, and not Ali alone.

Regarding this hadith allama Shawkani said in “Fawaid al-majmua” (p 463, #101, darol madarik): “It’s written in “Zayl”, this is fabrication”.

Tabarani narrated it in his “al-Kabir”, al-Heythami in “Majmau zawaid” (#14702) said: “Narrated Tabarani, in the chain Amr ibn Thabit, and he’s abandoned”. Ibn Maeen said about this Amr: Abandoned. Nasai said: “Matruk al-hadith”. Ibn Hibban: Narrated fabrications. Bukhari: He’s not strong from their point of view (“Mizanul itidal” 3/249/№6340).

Ibn Asakir narrated similar hadith in his history (42/336) from the same Amr. He also narrated hadith with close wording (“Tarih madinatul dimashk”) via chain: Muhammad ibn Uthman ibn Abu Shayba – Zakariya ibn Yahya al-Kisae – Yahya ibn Salim – Ashath ibn um Hasan ibn Salih – Muasar – Atiya Awfe – Jabir ibn Abdullah, which said: “Prophet (sallalahu alaihi wa ala alihi wa sallam) said: “2000 years before creation of heaven and earth, it was written upon the doors of heaven: There is no god but Allah Muhammad is the Messenger of Allah (God) have supported him (Muhammad) through `Ali”.

This chain contains 5 serious defects:

1) Muhammad ibn Uthman ibn Abu Shayba. Scholars differed in him. Ibn Khirash and Abdullah ibn Ahmad accused him in lie” (“Mizanul itidal” 3/642/№7934).

2) Zakariya ibn Yahya. Nasai and Daraqutni called him: Abandoned (“Mizanul itidal” 2/75/№2890).

3) Yahya ibn Salim. Daraqutni said he’s weak (“Mizanul itidal” 4/377/№9513).

4) Al-Ashath ibn um Hasan. Al-Heythami said he’s weak (“Majmau zawaid” #14656).

5) Atiya Awfe weak in accordance to majority. (see: https://gift2shias.com/2010/07/19/hadeeth-prophet-sallalahu-alaihi-wa-ala-alihi-wa-sallam-gave-fadak-as-gift-to-fatima-r-a/)

This hadith was also narrated by Abu Nuaym in “Hilliyatul awliya” (3/27). In the chain Ahmad ibn al-Hasan al-Kofe. Daraqutni and others said he’s abandoned. Ibn Hibban said: Liar (“Mizanul itidal” 1/90/№331). Some other narrators are unknown for me.

It was also narrated via chain: Hussain ibn Ibrahim al-Babe – Humayd at-Tawil – Anas. Al-Babe is unknown (“Mizanul itidal” 1/530/№1977).

These words also came as words of Abu Hurayra via chain: Abbas ibn Bakkar – Halid ibn Abu Amr al-Azdi – Kalbi – Abu Salih – Abu Hurayra. Kalbi that’s famous shia liar Muhammad ibn Saib, Abbas was also liar (“Mizanul itidal” 2/382/№4160).

Dhahabi in “Talkhis al-Ilal” (p 75, #167, Maktaba Rashd, Riyad) cited similar hadith: “1000 years before creation of heaven and earth, on the doors of jannat was written: There is no God but Allah, Ali is brother of messenger of Allah”. Dhahabi said: Hadith was narrated by Zakariya ibn Yahya – rafidi, that was accused in lie – from Yahya ibn Salim – Ashath – Muasar – Atiya – Jabir”.

Hadeeth: Whoever is pleased to live my life and die my death…

Hadeeth: Whoever is pleased to live my life and die my death…

Rafidi Abdulhussain said:

Consider his statement peace be upon him and his progeny “Whoever is pleased to live my life and die my death and then reside in the Garden of Eden planted for me by my Lord then let him take `Ali as the wali after me and let him accept the authority of whoever `Ali places in charge and let him follow the examples of my progeny after me for they are my offspring: they are created out of my own mould and blessed with my understanding and knowledge; therefore woe unto those who deny their favours from among my nation who cut their ties with them; may Allah never grant them my intercession.” (Murajiat letter 48, hadith #24).

Hadith is pure lie (“Silsila ad-daeefa” #894).

Narrated ibn Asakir in his history (42/240), Abu Nuaym in “Hilliyatul awliya” (1/86) via chain: Muhammad ibn Jafar ibn Abdurrahim – Ahmad ibn Muhammad ibn Zayd ibn Sulaim – Abdurrahman ibn Imran ibn Abu Layla, brother of Muhammad ibn Imran – Yaqub ibn Mosa al-Hashimi – Ibn Abu Rawad – Ismail ibn Umayah – Ikrima – Ibn Abbas.

Ibn Asakir himself said: This hadith is munkar, in the chain more than one unknown narrator.

Hadeeth: I bequeath to whoever believes and trusts in me to be mindful

Rafidi Abdulhussain wrote:

Consider his statement peace be upon him and his progeny “I bequeath to whoever believes and trusts in me to be mindful of the wilayat of `Ali ibn Abu Talib for whoever accepts him as the wali accepts me as such and whoever accepts me as the wali has indeed accepted Allah as such; and whoever loves him loves me and whoever loves me loves Allah; and whoever hates him hates me too and whoever hates me hates Allah the Almighty the Omniscient”. (letter #48, hadith #23)

Hadith is extremely weak (“Silsila ad-daeefa” #4882).

It was narrated via several ways.

Ibn Adi narrated it in “Kamil fi duafa” (6/113/#1624), and by ibn Asakir from his way in history (42/239) via chain: Muhammad ibn Ubeydullah ibn Fudayl, which said: narrated to me: Abdulwahab ibn ad-Dahhak, which said: narrated to me ibn Ayash from Muhammad ibn Ubeydullah ibn Abu Rafe from Abu Ubeyda ibn Muhammad ibn Ammar ibn Yasar from father, from grandfather.

There are several serious defects in this chain:

1) Abdulwahab ibn ad-Dahhak – abandoned. He was accused in lie by Abu Hatim. Nasai and others said: Abandoned. Daraqutni said: Munkar al-hadith. Bukhari said he had amazing (strange) ahadeth.

2) Ismail ibn Ayash. Fasawe and Ibn Maeed said he was thiqat. It was narrated from ibn Maeen, that he also said: There is no big problem in him in his ahadeth from people of Sham. Bukhari said: If he narrated from people of his country he’s saheeh, and if he narrated from other, he under question. Abu Hatim noticed that he was soft. Nasai said he was weak. Ibn Hibban said: Erred a lot in ahadeth, and left from limits of being relied on (“Mizanul itidal” 1/240/#923).

3)Muhammad ibn Ubeydullah ibn Abu Rafe – weak. Bukhari and Abu Hatim said: “Munkar al-hadith (Abu Hatim added that extremely)”. Ibn Maeen said his ahadeth are nothing. Ibn Adi added him between shias of Koofa (“Mizanul itidal” 3/634/#7904).

4) Muhammad ibn Ammar ibn Yasar is unknown. Ibn Abu Hatim gave his bio in his book, without mentioning of any praise or criticism. Interesting thing that he was killed by al-Mukhtar Dajal Saqafe, he asked him to narrate lie from his father, and he refused, after that Mukhtar killed him (“Jarh wa tadil” 8/#196, shamela). Ibn Hibban mentioned him in “Thiqat”, but his praise isn’t enough at all, because he was known for authentication of unknown narrators.

Ibn Asakir narrated it (52/7) with slightly different chain, via: Ali ibn Hashim from Muhammad ibn Ubeydullah ibn Abu Rafe from Abu Ubeydat ibn Muhammad ibn Ammar ibn Yasar from his fathers from Ammar. Ali ibn Hashim known rafidi narrator.

Shaykh Albani noticed (“Silsila ad-daeefa” #4882) that ibn Asakir also narrated it with slight difference in wording from Ali, in the chain Mukhtar ibn Nafe at-Tammar at-Tayme al-Koofe. Nasai and others said he’s not thiqat. Ibn Hibban said his ahadeth were extremely rejected. Bukhari said: Munkar al-hadith (“Mizanul itidal” 4/80/#8381). Also in the chain Ahmad ibn Khammad al-Hamadane. He was weak in accordance to Daraqutni (“Mizanul itidal” 1/94/#357). Other narrator Yaqoob ibn Yusuf as it seems was weakened by Daraqutni, as it is in “Lisan”.

And ibn Asakir narrated it also (in 42/240) via chain: Ali ibn al-Qasem abul Hasan al-Kindi – Muhammad ibn Ubeydullah ibn Abu Rafe – Abu Ubeydat ibn Muhammad ibn Ammar ibn Yasar from his fathers from Ammar.

He also narrated it (“Tareeh madinatul dimashk” 42/239) from the way of Tabarani: Sulaiman ibn Ahmad at-Tabarani – Muhammad ibn Uthman ibn Abu Shayba – Ahmad ibn Tarraq al-Washaa – Amr ibn Thabit – Muhammad ibn Abu Ubeydat ibn Muhammad ibn Ammar ibn Yasar from his father Abu Ubeyda from Muhammad ibn Ammar ibn Yasar from his father.

There are several problems in this chain:

1) Ahmad ibn Tarraq isn’t known.

2) Muhammad ibn Abu Shayba, there is weakness in him. Ibn Khirash and Abdullah ibn Ahmad accused him in lie (“Mizanul itidal” 3/642/#7934).

3) Amr ibn Thabit abandoned. Ibn Maeen said he’s nothing. Nasai said his ahadeth abandoned. Ibn Hibban said he narrated fabrications. Abu Dawud said he was rafidi. Bukhari said he wasn’t strong in their view (“Mizanul itidal” 3/249/#6340).

Hadeeth: Whoever wishes to live the way that I have lived…

Rafidi Abdulhussain wrote:

Consider his statement peace be upon him and his progeny “Whoever wishes to live the way that I have lived and die the way that I shall die and reside in the Eternal Garden which is promised to me by my Lord let him accept `Ali as his/her wali for surely he never gets you out of guidance nor will he ever hurl you into misguidance”. (letter 48, hadith #22).

Hadith is fabrication (“Silsila ahadeth ad-daeefa” #892).

Abu Nuaym in “Hilliyatul awliya” (4/349-350), Toose in “Mukhtasar ahkam mustahraj” (#142), Tabarani in “al-Kabir”, Abu Nuaym in “Fadhail khulafa ar-rashidin”, ibn Shahin in “Sharhkhul mazhab” via chain: Yahya ibn Yala al-Aslame – Ammar ibn Raziq – Abu Ishaq – Ziyad ibn Muttarif – Zayd ibn Arqam.

Al-Heythami in “Majmau zawaid” (#14639) said: “Narrated Tabarani in the chain Yahya ibn Yala al-Aslame, he’s weak”. Bukhari said about him: His ahadeth are mixed. Abu Hatim said: Weak (“Mizanul itidal” 4/ 415 /#9657 ).  Sulaimane said that ibn Raziq was from rafidah (“Mizanul itidal” 3/ 164 / # 5986). Abu Ishaq thiqat, but known for tadlis, and he narrated this hadith in /muanan/ form, he also known as person who got confused in the end of his life.

Hadeeth: O `Ali! Glad tidings to whoever loves and believes in you…

Rafidi Abdulhussain wrote:

Consider his statement peace be upon him and his progeny “O `Ali! Glad tidings to whoever loves and believes in you and woe unto whoever hates you and tells lies about you.” This is recorded by al-Hakim on page 135 Vol. 3 of his Al-Mustadrak where he comments saying: “This hadith is authentic by way of its being consecutively reported (through isnad consecutive reporting). Neither shaykh records it.”. (letter 48, hadith #21).

It was narrated by ibn Asakir in his history (42/281), Hakim in “Mostadrak” (#4657), Abu Yala in “Musnad” (#1602), ibn Adi in “Kamil fi duafa” (5/186) via chain: Saeed ibn Muhammad al-Warraq ath-Thaqafe – Ali ibn Huzoor – Abu Maryam ath-Thaqafi – Ammar ibn Yasir.

This hadith is false, as said shaykh Albani (“Silsila ad-daeefa” 4895). Dhahabi in “Talkhis” said: “On the contrary, Saeed and Ali abandoned”. Al-Heythami in “Majmau zawaid” (#14755) said: “Narrated Tabarani in the chain Ali ibn Huzoor, and he’s abandoned”. Bukhari said: “Fehe nadhar”, Yahya said: It’s not permitted to anyone to narrate from him. Abu Hatim said: Munkar al-hadith. Nasai said: Abandoned. Daraqutni said: Weak (“Mizanul itidal” 2/118/#5803).

Other narrator Saeed ibn Muhammad is also weak. Ibn Maeen said he’s nothing. Ibn Sad and others said he’s weak. Nasai said he’s not truthful. Daraqutni said he’s abandoned (“Mizanul itidal” 2/156/#3263).

Hadeeth:You are a leader in this life and the life hereafter

Rafidi Abdulhussain wrote:

Consider his statement peace be upon him and his progeny “O `Ali! You are a leader in this life and the life hereafter; whoever loves you loves me too and whoever loves me is loved by Allah; your foe is my foe and my foe is Allah’s foe; woe unto whoever despises you after me.” This is recorded by al-Hakim at the beginning of page 128 Vol. 3 of Al-Mustadrak and its authenticity is ascertained by both Shaykhs. ( Murajiat letter 48, hadith #20).

First of all I should notice that translator corrupted the original text, in Arabic version of “Murajiat” it’s written: “And authenticated upon conditions of two shaykhs”. So authenticity on the conditions of two shaykhs was claimed by Hakim, and not ascertained by them for sure. Translator Yasin T. al-Jibouri showed his complete ignorance with elementary facts from history! How on the earth two shaykhs (Bukhari and Moslem) could ascertained authenticity of hadith which was narrated by Hakim, if they both died before Hakim was born!?

But let us go back to the hadeeth, and check is it really authentic? Shaykh Albani said it’s pure fabrication. (“Silsila ad-daeefa” #4894). Suyoote said it’s false, fabrication (“Tadrib ar-rawi” 1/484, and 1/286 shamela). Dhahabi in “Mizanul itidal” (2/613) said it’s not authentic, and he said: “Munkar not far from fabricated” in “Talkhis”. Abu Hammad ash-Sharki said it’s false (“Mukhtasar tarih ibn Asakir” 1/317 shamela).

Chain of this hadith is following: Abul Azhar – Abdurrazaq – Muamar – Zuhre – Ubeydullah ibn Abdullah ibn Abbas from his father.

Abdurrazaq ibn Hammam was imam and muhadith. But he got confused in the end of his life. Nasai said: “There is question in those who wrote from him in the end, (they) narrated from him rejected (manakir) ahadeth”. Ibn Adi said: “Narrated ahadeth in fadhail and discredit of others that no one else narrated along with him. And he was ascribed to at-tashayu”. Daraqutni said: “Thiqat, but he erred upon Muamar in ahadeth” (“Mizanul itidal” 2/609/#5044). Here he was narrating from Muamar.  Muamar himself was upright, but he had rafidi nephew which included this hadith in his book (“Tadrib ar-rawi” 1/286 shamela, Heythami “Majmau zawaid” #14760).

Answering to letter #48, part 5.

Answering to letter #48, part 5.

Hadith #18

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.

Abdulhussain on Quran

Author of “al-Murajiat” Abdhulhussain al-Musawi said:
“Although we are convinced that no distortion has taken place in the verses of the Noble Qur’an and that our heavenly Book has not been tampered with in any way, it is by no means clear that the arrangement and recension of the verses is precisely that in which they were revealed. For it is quite possible that the ‘purification verse’ concerning the People of the House was revealed separately and then, when the verses of the Qur’an were being assembled, was placed in the middle of the verses relating to the wives of the Prophet, either in error or deliberately.”

Quote taken from book of Mujtaba Musavi Lari. What kind of conclusion can we get from these words of slave of Hussain?

There is an error in compilation of Quran.  And it happen accidentally or  deliberately.

Exposing author of al-Murajiat

Salam alaikum.

Abdulhussain al-Mosawi wrote in his book (letter 12):

There is no room to wonder any longer, then, especially when we discern the fact that their authority has been sanctioned by Allah unto people through His prophets, providing proofs and arguments for it, as indicated by the explanation of His saying: “And ask the Messengers whom We sent before thee (Qur’an, 43:45)

And here he was talking about authority of ahlalbayt.  And by Allah, abdulhussain lied upon Quran!

Because Allah said:

[Shakir 43:45] And ask those of Our messengers whom We sent before you: Did We ever appoint gods to be worshipped besides the Beneficent Allah?

Abdulhussain simply quoted first part of verse, and claimed that it’s about authority of ahlalbayt.