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1. ‘Ā’ishah (rta)
حدثنا أبو العباس محمد بن أحمد المحبوبي
ثنا محمد بن معاذ ثنا أبو حفص عمر بن الحسن الراسبي ثنا أبو
عوانة عن أبي بشر عن سعيد بن جبير عن عائشة رضي الله عنها أن
النبي صلي اللّٰه عليه وسلم قال أنا سيد ولد آدم وعلي سيد
العرب هذا حديث صحيح الإسناد ولم يخرجاه وفي إسناده عمر بن
الحسن وأرجو أنه صدوق ولولا ذلك لحكمت بصحته علي شرط الشيخين
وله شاهد من حديث عروة عن عائشة
‘Ā’ishah reported from the Prophet that
he said: “I am the leader of the progeny of Adam and ‘Ali is
the leader of the Arabs.”
Following is the schematic illustration
of the isnad of this narrative’s variants:
In the first section:
‘Abd al-Malik ibn ‘Abd Rabbih is munkar
al-hadith.
In the second section:
No information is available on Abu
Muhammad al-Sammak.
Following is some of the jarh al-Mizzi
records about Muhammad ibn Humayd al-Razi: Ya‘qub ibn
Shaybah says: kathir al-manakir; al-Bukhari says: hadithuhu
fihi nazr; al-Nasa’i says: laysa bi thiqah; Ibrahim ibn
Ya‘qub al-Juzjani says: radi al-madhhab ghayr thiqah; Fadlak
al-Razi says that he has fifty thousand narratives of
Muhammad ibn Humayd and would not narrate a word from them;
Ishaq ibn Mansur is reported to have sworn that Muhammad ibn
Humayd is a liar; Salih ibn Muhammad al-Asadi says that they
regard Muhammad ibn Humayd to be blameworthy in whatever he
narrates to them; Abu Zur‘ah and ‘Abd al-Rahman ibn Yusuf
ibn Khirash regard him to be a liar; the scholars of Ray are
unanimous that he is da‘if fi al-hadith and that he would
narrate what he never heard and would take narratives of the
people of Basrah and Kufah and would attribute them to Abu
Hatim al-Razi and Abu Zur‘ah al-Razi.
Ibn Hajar says that he is da‘if and that
Ibn Ma‘in has a good opinion about him.
About Ishaq ibn Bishr, al-Dhahabi
records: Abu Bakr ibn Abi Shaybah regards him to be the only
liar he has come across; Musa ibn Harun and Abu Zur‘ah also
regard him so. Al-Fallas and others regard him to be matruk;
al-Daraqutni regards him to be among those who fabricate
narratives.
Ibn Hibban says that it is not permissible to write his
narratives except as a means to express wonder.
No information is available on Ahmad ibn
Ibrahim ibn Bilal and Ahmad ibn Musa ibn Tahhan.
In the third section:
Al-Dhahabi says that ‘Umar ibn al-Hasan
al-Rasibi is unknown and he thinks that he may have actually
concocted this narrative.
About Yahya ibn ‘Abd al-Himani, Ibn al-Jawzi
records: Ibn Numayr says that he is a liar and Ahmad says
that he openly lies and is yasriq al-hadith; al-Sa‘di says
that he is saqit and al-Nasa’i regards him to be da‘if.
However, Yahya ibn Ma‘in says that he is trustworthy.
Nothing is known about ‘Abdullah ibn
‘Umar al-Fazari and Muhammad ibn Yahya al-Ziyadi.
In the fourth section:
About Ayyub ibn ‘Utbah al-Yamami (d. 160
AH), al-Mizzi writes: at one instance, Ahmad ibn Hanbal
regards him to be da‘if and at another, he regards him to be
trustworthy; the following are the opinions of Yahya ibn
Ma‘in about him: laysa bi shay’, laysa bi al-qawi’, da‘if ,
laysa hadithuhu bi shay’ and la ba’sa bihi; ‘Ali ibn al-Madini,
Ibrahim ibn Ya‘qub al-Juzjani, ‘Amr ibn ‘Ali, Muhammad ibn
‘Abdullah ibn ‘Ammar and Muslim ibn al-Hajjaj regard him to
be da‘if while ‘Amr ibn ‘Ali adds that he has a bad memory
though he is truthful; al-‘Ijli says yuktabu hadithuhu wa
laysa bi al-qawi; al-Bukhari says huwa ‘indahum layyin; al-Nasa’i
regards him to be mudtarib al-hadith and da‘if; Ya‘qub ibn
Sufyan regards him to be da‘if as well and says that there
is no pleasure in his narratives; al-Daraqutni says yutrak
and at another instance says can be trusted and is shaykh;
Ibn ‘Adi says some of his narratives are munkar but in spite
of his du‘f his narratives can be written for corroboration.
Ibn Hajar regards him to be da‘if.
Ibn Hibban says that he would make a lot
of mistakes and had a very bad memory so much so that his
mistakes became excessive.
Abu Zur‘ah regards him to be da‘if.
In the fifth section, about al-Husayn ibn
‘Alwan, al-Dhahabi writes: Yahya says that he is a liar and
‘Ali says that he is da‘ifun jiddan; Abu Hatim, al-Nasa’i
and al-Daraqutni say that he is matruk al-hadith; Ibn Hibban
says that he concocts narratives from Hisham ibn ‘Urwah and
others in such a way that it is not permitted to write his
narratives except to marvel at.
2. Anas ibn Malik (rta)
حدثنا أحمد قال حدثنا عبيد اللّٰه بن
يوسف الجبيري قال حدثنا عمر بن عبد العزيز الدراع قال حدثنا
خاقان بن عبد اللّٰه بن اهتم قال حدثنا حميد الطويل عن أنس بن
مالك أن رسول الله قال من سيد العرب قالوا أنت يا رسول اللّٰه
قال أنا سيد ولد آدم وعلي سيد العرب لم يرو هذا الحديث عن حميد
إلا خاقان ولا عن خاقان إلا عمر بن عبد العزيز تفرد به عبيد
الله الجبيري
Anas ibn Malik reported that God’s
Messenger (sws) asked: “Who is the leader of the Arabs?”
People replied: “You O Messenger of God.” He said: “I am the
leader of Adam’s progeny and ‘Ali is the leader of the
Arabs.”
Following is the schematic illustration
of the isnad of this narrative:
The narrative has the ‘an‘anah of Humayd
al-Tawil who is a mudallis.
No information is available on ‘Umar ibn
‘Abd al-‘Aziz al-Dari‘
3. Abu Sa‘id al-Khudri (rta)
حدثنا أبي ثنا
محمد بن أحمد بن يزيد ثنا الخليل بن محمد العجلي ثنا أبو بكر
الواسطي ثنا عبيد بن العوام عن فطر عن عطية العوفي عن أبي سعيد
الخدري قال قال رجل يا رسول اللّٰه أنت سيد العرب قال لا أنا
سيد ولد آدم وعلي سيد العرب وإنه لأول من ينفض الغبار عن رأسه
يوم القيامة فبكي علي
Abu Sa‘id al-Khudri said: “A person said
to God’s Messenger: ‘You are the leader of the Arabs.’ He
replied: ‘No I am the leader of Adam’s progeny and ‘Ali is
the leader of Arabs and he would be the first one from whose
head dust would be blown away on the Day of Judgement.’ At
this, ‘Ali cried.”
Following is the schematic illustration
of the isnad of this narrative:
About ‘Atiyyah ibn Sa‘d ibn Junadah al-‘Awfi
(d. 111 AH), al-Mizzi records: Ahmad ibn Hanbal regards him
to be da‘if al-hadith and Hushaym regards his narratives to
be da‘if; Yahya ibn Ma‘in says that he is salih; Abu Zur‘ah
regards him to be layyin; Abu Hatim says that he is da‘if
al-hadith yuktabu hadithuhu; Ibrahim ibn Ya‘qub al-Juzjani
says that he is ma’il; al-Nasa’i regards him to be da‘if;
Ibn ‘Adi says that in spite of his weakness, his narratives
can be written and that he is regarded to be from among the
Shiites of Kufah.
Ibn Hajar says that he is saduq who makes
a lot of errors and is a mudallis Shiite. This narrative has
his ‘an‘anah.
No information is available on ‘Ubayd ibn
al-‘Awwam and al-Khalil ibn Muhammad ibn Yazid.
4. ‘Abdullah ibn ‘Abbas (rta)
حديث آخر في ذلك انبأنا الحريري قال
انبأنا العشاري قال انا الدارقطني قال انا ابو الأسود
عبيداللّٰه بن موسي القاضي قال حدثنا عبدالله بن محمد بن يزيد
الحنفي قال انا عبدان قال انا خارجة بن مصعب عن ابن جريح عن
عطاء عن ابن عباس قال قال رسول اللّٰه صلي اللّٰه عليه وسلم
انا سيد ولد آدم ولا فخر وعلي سيد العرب قال يحيي خارجة ليس
بثقة وقال ابن حبان لا يجوز الاحتجاج به
‘Abdullah ibn ‘Abbas stated: God’s
Messenger said: ‘I am the leader of the progeny of Adam and
this is nothing to boast about and ‘Ali is the leader of the
Arabs.”
Following is the schematic illustration
of the isnad of this narrative:
Kharijah ibn Mus‘ab (d. 168 AH) is
regarded very weak by authorities. Following is some of the
jarh that al-Mizzi has recorded about him: Ahmad ibn Hanbal
says about him: la yuktabu hadithuhu and ‘Abdullah ibn Ahmad
ibn Hanbal says that his father had stopped him from writing
any narrative from him; Authorities have reported the
opinions of Yahya ibn Ma‘in on him as: laysa bi shay’, laysa
bi thiqah, kadhdhab, da‘if; al-Bukhari says that Ibn Mubarak
and Waki‘ have abandoned him (tarakahu); al-Nasa’i says that
he is da‘if, laysa bi thiqah and matruk al-hadith; Ibn Sa‘d
said that people abstained from his narratives and thus they
have abandoned him (tarakuhu); Abu Hatim says that he is
mudtarib al-hadith laysa bi qawi yuktabu hadithuhu wa la
yuhtajju bihi; Ibn Khirash and al-Hakim say that he is
matruk al-hadith; al-Daraqutni regards him to be da‘if.
Authorities have attributed tadlis to
him. Ibn Hajar says that he does tadlis from liars.
(The narrative under consideration has his ‘an‘anah).
Ibn Hibban says that it is not
permissible to adduce from him.
5. Hasan ibn ‘Ali (rta)
حدثنا محمد بن عثمان بن أبي شيبة ثنا
إبراهيم بن إسحاق الصيني ثنا قيس بن الربيع عن ليثٍ عن أبي
ليلي عن الحسن بن علي رضي اللّٰه عنه قال قال رسول اللّٰه صلي
اللّٰه عليه وسلم يا أنس انطلق فادع لي سيد العرب يعني عليا
فقالت عائشة رضي اللّٰه عنها ألست سيد العرب قال أنا سيد ولد
آدم وعلي سيد العرب فلما جاء علي رضي اللّٰه عنه أرسل رسول
اللّٰه صلي اللّٰه عليه وسلم إلي الأنصار فأتوه فقال لهم يا
معشر الأنصار ألا أدلكم علي ما إن تمسكتم به لن تضلوا بعده
قالوا بلي يا رسول اللّٰه قال هذا علي فأحبوه بحبي وكرموه
لكرامتي فإن جبريل صلي اللّٰه عليه وسلم أمرني بالذي قلت لكم
عن اللّٰه عز وجل
al-Hasan ibn ‘Ali stated: “God’s
Messenger said: ‘O Anas! Go and send the leader of the Arabs
ie. ‘Ali to me.’ At this, ‘Ā’ishah said: ‘Are you not the
leader of the Arabs?’ He replied: ‘I am the leader of Adam’s
progeny while ‘Ali is the leader of the Arabs.’ So, when
‘Ali came over, God’s Messenger called over the Ansar.’
Thereupon, they came over to him. So, he said to them:
‘Should I not tell you something which if you hold on to you
will never go astray after it.’ They replied: ‘Why not! O
Messenger of God.’ He said: ‘This is ‘Ali; love him the way
you love me and respect him the way you respect me. This is
because Gabriel on behalf of God, the Mighty, the Exalted
has asked me to tell you this.’”
Following is the schematic illustration
of the isnad of this narrative:
I
One group of scholars has regarded Layth
ibn Abi Sulaym to be suspect. According to Ibn Hibban
in his last years, he had a bad memory and would not know
what he was narrating, would mix-up the chains of narration
and make mursal narratives marfu‘ and wrongly attribute
reports to sound narrators; Ibn Hibban goes on to add that
Yahya ibn Sa‘id al-Qattan, Yahya ibn Ma‘in, ‘Abd al-Rahman
ibn Mahdi and Ahmad ibn Hanbal have forsaken him. He also
adds that in the opinion of Ahmad ibn Hanbal, he is da‘if
al-hadith jiddan and makes many mistakes. According to al-Nasa’i,
he is da‘if.
Ibn Hajar says that he is saduq, mixes up a lot, is not able
to distinguish between his narratives and has been forsaken.
Al-Mizzi
records that Ahmad ibn Hanbal, Ibn Abi Hatim and Abu Zur‘ah
regard him to be mudtarib al-hadith and that Ibn Abi Hatim
also regards him to be da‘if al-hadith. Ibn Hajar
records that Yahya ibn Ma‘in calls him to be munkar al-hadith
and Ibn Sa‘d and Ya‘qub ibn Shaybah regard him to be da‘if
al-hadith.
According to al-Daraqutni, Ibrahim ibn
Ishaq is matruk al-hadith.
Qays ibn Rabi‘ (d. 167 AH) is very
suspect. Al-Mizzi records: Ahmad ibn Hanbal says that he
narrates ahadith munkarah; according to Yahya ibn Ma‘in he
is: da‘if, la yuktabu hadithuhu, laysa bi shay’, laysa
hadithuhu bi shay’, da‘if al-hadith la yusawi shay’ (all
these four opinions of Yahya are reported from different
authorities); ‘Amr ibn ‘Ali states that Yahya and ‘Abd al-Rahman
would not narrate from him; the latter did initially narrate
from him; but then abandoned him; ‘Ali ibn al-Madini regards
him to be da‘ifun jiddan; Ibn Numayr reported that scholars
of Hadith are of the opinion that his son had altered his
narratives; Waki‘ would also regard him as da‘if; Ibrahim
al-Juzjani regards him to be saqit; Abu Zur‘ah says fihi lin;
Abu Hatim says mahalluhu al-sidq, wa laysa bi qawi, yuktabu
hadithuhu wa la yuhtajju bihi; according to al-Nasa’i, he is
laysa bi thiqah and another opinion attributed to him is
that he is matruk al-hadith; Ya‘qub ibn Shaybah says that
according to all his teachers he is saduq, wa kitabuhu salih,
wa huwa radi al-hifẓ jiddan, kathir al-khata’ da‘ifun fi
rawayatihi.
Al-Bukhari records him in his Al-Du‘afa’.
Ibn al-Jawzi also records him in his Al-Du‘afa’ and also
records that al-Daraqutni regarded him to be da‘if al-hadith.
Ibn Hibban has recorded him in his Al-Majruhin.
Muhammad ibn ‘Uthman ibn Abi Shaybah is
suspect in the eyes of some authorities. Ibn Hajar
records that according to ‘Abdullah ibn Ahmad ibn Hanbal he
is a liar and Ibn Khirash says that he fabricates
narratives.
No information is available on Muhammad
ibn Khalaf ibn ‘Abd al-‘Aziz and ‘Abd al-Wahhab ibn ‘Abbas
al-Hashimi.
About al-Husayn ibn al-Hasan al-Ashqar,
al-Mizzi records: al-Bukhari’s two opinions about him are:
fihi naẓar and ‘indahu manakir; Abu Zur‘ah says that he is
munkar al-hadith; Abu Hatim says that he is laysa bi qawi.
Ibn al-Jawzi records that al-Nasa’i and al-Daraqutni say
that he is laysa bi al-qawi and al-Azdi regards him to be
da‘if; Abu Ma‘mar al-Hudhali says that he is a liar.
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