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مستدرکِ حاکم
Mustadrak al-Hakim
كتاب معرفة الصحابة رضي الله تعالى عنهم
Book of Knowing the Companions (may Allah be pleased with them)
جَمْعُ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ - أَهْلَ بَيْتِهِ وَقِرَاءَةُ آيَةِ التَّطْهِيرِ .
The Prophet (peace and blessings be upon him) gathering his household and reciting the verse of purification
Mustadrak al-Hakim — Hadith 4702
اُردوEn
أخبرنا أبو بكر أحمد بن جعفر بن حمدان القَطِيعي ببغداد من أصل كتابه، حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، حدثنا يحيى بن حماد، حدثنا أبو عَوَانة، حدثنا أبو بَلْج، حدثنا عمرو بن ميمون قال إني لَجالِسٌ إلى ابن عبّاس، إذ أتاه تسعةُ رَهْط، فقالوا: يا أبا عبّاس، إما أن تقومَ معنا، وإما أن تَخلُوَ بنا من بين هؤلاء، قال: فقال ابن عبّاس: بل أنا أقومُ معكم، قال: وهو يومئذٍ صحيحٌ قبل أن يَعْمَى، قال: فابتدَؤوا فتحدّثُوا، فلا ندري ما قالوا، قال: فجاء يَنفُضُ ثوبَه، ويقول: أُفٍّ وتُفٍّ، وَقَعُوا في رجل له بضعَ عشر فضائلَ ليست لأحدٍ غيرِه، وقَعُوا في رجل قال له النبيُّ ﷺ: "لأبعثَنَّ رجلًا لا يُخزيه الله أبدًا، يُحبُّ الله ورسوله، ويحبُّه اللهُ ورسولُه" فاستشرف لها مُستشرِفٌ، فقال: "أين عليٌّ؟ فقالوا: إنه في الرَّحَى يَطحَنُ، قال: وما كان أحدُهم ليَطحَنَ، قال: فجاء وهو أرمَدُ لا يكادُ أن يُبصِر، قال: فنَفَثَ فِي عَينَيه، ثم هَزَّ الرايةَ ثلاثًا فأعطاها إياه، فجاء عليٌّ بصفيّةَ بنت حُيَيّ. قال ابن عبّاس: ثم بعث رسولُ الله ﷺ فلانًا بسُورة التوبة، فبعث عليًّا خَلْفه، فأخذها منه، وقال: "لا يذهبُ بها إلَّا رجلٌ هو مني وأنا منه". فقال ابن عبّاس: وقال النبي ﷺ لبني عَمِّه: "أَيُّكُم يُوالِيني في الدنيا والآخرة؟ " قال: وعليٌّ جالسٌ معهم، فقال رسول الله ﷺ وأقبلَ على رجلٍ رجلٍ منهم، فقال: "أيُّكم يُوالِيني في الدنيا والآخِرة؟ " فأبَوْا، فقال لعليٍّ: "أنت وَليّي في الدنيا والآخرة". قال ابن عبّاس: وكان عليٌّ أولَ مَن آمن مِن الناس بعد خديجةَ. قال: وأخذ رسولُ الله ﷺ ثوبَه فوضعَه على عليٍّ وفاطمةَ وحَسنٍ وحُسينٍ، وقال: ﴿إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا﴾. قال ابن عبّاس: وشَرَى عليٌّ نفسه فلَبِسَ ثوبَ النبي ﷺ ثم نامَ مكانَه، قال ابن عبّاس: وكان المشركون يَرْمُون رسولَ الله ﷺ، فجاء أبو بكر وعليٌّ نائم، قال: وأبو بكر يَحسَبُ أنه رسولُ الله ﷺ، قال: فقال: يا نبيَّ الله، فقال له عليٌّ: إِنَّ نبي الله ﷺ قد انطلَقَ نحو بئر مَيمونٍ، فأدْرِكْه، قال: فانطلَقَ أبو بكر فدخَلَ معه الغارَ، قال: وجعلَ عليٌّ يُرمَى بالحجارةِ كما كان يُرمَى نبيُّ الله ﷺ وهو يَتَضوَّر وقد لفَّ رأسَه في الثوبِ لا يُخرِجُه حتى أصبحَ، ثم كَشفَ عن رأسِه، فقالوا: إنك لَلَئيم، وكان صاحبُك لا يَتضوَّرُ ونحن نَرميه، وأنت تتضَوَّر، وقد استَنكَرْنا ذلك. قال ابن عبّاس: وخرج رسولُ الله ﷺ في غزوة تبوكَ وخرج بالناس معه، قال: فقال له عليٌّ: أخرجُ معك؟ قال: فقال النبيُّ ﷺ "لا" فبكى عليّ، فقال له: "أمَا تَرضَى أن تكون مني بمنزلةِ هارون من موسى، إلَّا أنه ليس بعدي نبيٌّ، إنه لا ينبغي أن أذهَبَ إِلَّا وأنت خَلِيفتي". قال ابن عبّاس: وقال له رسول الله ﷺ: "أنت وليُّ كلِّ مؤمنٍ بَعدي ومُؤمنةٍ". قال ابن عبّاس: وسدَّ رسولُ ﷺ أبوابَ المسجد غيرَ بابِ عليٍّ، فكان يَدخُل المسجدَ جُنُبًا وهو طريقُه، ليس له طريقٌ غيره. قال ابن عبّاس: وقال رسول الله ﷺ: "مَن كنتُ مَولاهُ فَإِنَّ مَولاهُ عليٌّ". قال ابن عبّاس: وقد أخبرَنا اللهُ ﷿ في القرآن أنه رَضِيَ عن أصحاب الشجرة، فعَلِمَ ما في قُلوبهم، فهل أخبرَنا أنه سَخِطَ عليهم بعدَ ذلك؟! قال ابن عبّاس: وقال نبيُّ الله ﷺ لِعُمر حين قال: ائذَنْ لي فاضربَ عُنقَه، قال: "وكنتَ فاعلًا؟ وما يُدريكَ لعلَّ الله قد اطَّلع على أهلِ بدرٍ فقال: اعمَلُوا ما شِئتُم" (1) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
هذا حديث صحيح الإسناد، ولم يُخرجاه بهذه السِّياقة.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4652 - صحيح
هذا حديث صحيح الإسناد، ولم يُخرجاه بهذه السِّياقة.
[التعليق - من تلخيص الذهبي] ترقيم العلميه 4652 - صحيح
It is narrated from Amr bin Maymun that I was sitting with Sayyiduna Ibn Abbas (may Allah be pleased with them both) when a group of nine people came to him and said: "O Ibn Abbas! Either come with us, or speak with us privately, apart from these people." Ibn Abbas (may Allah be pleased with them both) said: "I will come with you." This was when he was healthy, before he lost his sight. The narrator says: They began talking with him, but we could not know what they said. Then Ibn Abbas (may Allah be pleased with them both) came back shaking his garment and, saying "Uff and tuff," began to say: "These people were speaking ill of a person who has more than ten virtues that no one else has. They were going after the man about whom the Prophet (peace and blessings be upon him) said (on the occasion of Khaybar): 'I will send a man whom Allah will never disgrace; he loves Allah and His Messenger, and Allah and His Messenger love him.' At this many people hoped for it, but he (peace and blessings be upon him) asked: 'Where is Ali?' People said that he was grinding at the hand-mill, while there was no one else besides him who would grind (that is, he was occupied with household work). Then when he came, his eyes were sore and he could not see anything. He (peace and blessings be upon him) applied his blessed saliva to his eyes, then shook the banner three times and handed it to him; and Ali brought back Sayyidah Safiyyah bint Huyayy (may Allah be pleased with her) (from that battle)." Ibn Abbas (may Allah be pleased with them both) further said: "Then the Messenger of Allah (peace and blessings be upon him) sent so-and-so with Surah al-Tawbah (to Makkah), then sent Sayyiduna Ali (may Allah be pleased with him) after him so that he would take the surah back from him, and said: 'None shall take it except a man who is from me and I am from him.'" Ibn Abbas (may Allah be pleased with them both) said that the Prophet (peace and blessings be upon him) asked his paternal cousins: "Which of you will accept my guardianship (and loyalty) in this world and the Hereafter?" At that time Sayyiduna Ali (may Allah be pleased with him) was also sitting with them. The Messenger of Allah (peace and blessings be upon him) turned to them one by one and asked: "Which of you will be my wali in this world and the Hereafter?" and they all declined. Then he (peace and blessings be upon him) said to Sayyiduna Ali (may Allah be pleased with him): "You are my wali in this world and the Hereafter." Ibn Abbas (may Allah be pleased with them both) said that, after Sayyidah Khadijah (may Allah be pleased with her), the first among the people to believe was Sayyiduna Ali (may Allah be pleased with him). He (peace and blessings be upon him) took his blessed cloak and placed it over Sayyiduna Ali, Sayyidah Fatimah, Sayyiduna Hasan and Sayyiduna Husayn (may Allah be pleased with them), and said: "Allah only intends to remove impurity from you, O people of the household (of the Prophet), and to purify you thoroughly." [Surah al-Ahzab: 33] Ibn Abbas (may Allah be pleased with them both) said that Sayyiduna Ali (may Allah be pleased with him) sold his own life: he put on the clothes of the Prophet (peace and blessings be upon him) and slept in his (peace and blessings be upon him) place. The polytheists were throwing stones (from outside the house) at the Messenger of Allah (peace and blessings be upon him). Meanwhile Sayyiduna Abu Bakr (may Allah be pleased with him) came while Ali (may Allah be pleased with him) was asleep; Abu Bakr (may Allah be pleased with him) thought he was the Messenger of Allah (peace and blessings be upon him), so he called out: "O Prophet of Allah!" Ali (may Allah be pleased with him) said to him: "The Prophet of Allah (peace and blessings be upon him) has gone towards the well of Maymun; go and catch up with him." So Sayyiduna Abu Bakr (may Allah be pleased with him) went and entered the Cave of Thawr with him (peace and blessings be upon him), while stones continued to be hurled at Sayyiduna Ali (may Allah be pleased with him) just as they had been hurled at the Prophet of Allah (peace and blessings be upon him), and he was writhing in pain (yet did not leave his place). He had wrapped his head in the cloth and did not bring it out until morning. When in the morning he removed the cloth from his face, the polytheists said: "You are a real scoundrel. When we threw stones at your companion (Muhammad (peace and blessings be upon him)), he showed no writhing, whereas you were writhing; we found this strange." Ibn Abbas (may Allah be pleased with them both) said that when the Messenger of Allah (peace and blessings be upon him) set out for the Battle of Tabuk and took the people with him, Sayyiduna Ali (may Allah be pleased with him) said: "Shall I also set out with you?" He (peace and blessings be upon him) said: "No," and he began to weep. He (peace and blessings be upon him) said to him: "Are you not pleased that you are to me as Harun was to Musa, except that there is no prophet after me? And it is not fitting that I should go (from Madinah) without leaving you behind, for you are my khalifah (deputy)." Ibn Abbas (may Allah be pleased with them both) said that the Messenger of Allah (peace and blessings be upon him) said to him: "After me, you are the wali (guardian and beloved) of every believing man and believing woman." Ibn Abbas (may Allah be pleased with them both) said that the Messenger of Allah (peace and blessings be upon him) had all the doors of the mosque closed except the door of Ali; so he could enter the mosque even in a state of major ritual impurity (janabah), because the way to his house was through the mosque and there was no other way. Ibn Abbas (may Allah be pleased with them both) said that the Messenger of Allah (peace and blessings be upon him) said: "Whoever I am the mawla of, Ali is his mawla." Ibn Abbas (may Allah be pleased with them both) said: Allah, the Mighty and Majestic, has informed us in the Qur'an that He became pleased with the People of the Tree (those of Bay'at al-Ridwan) and knew what was in their hearts; so has Allah informed us anywhere (later) that He became displeased with them? Ibn Abbas (may Allah be pleased with them both) said that when Sayyiduna Umar (may Allah be pleased with him) said (about a certain man): Permit me to strike off his neck, the Prophet of Allah (peace and blessings be upon him) said to him: "Would you really do that? And what do you know? Perhaps Allah Almighty looked upon the people of Badr and said: 'Do whatever you wish (you have been forgiven).'"
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it in this form.
This hadith has a sahih (authentic) chain of narration, but the two Shaykhs (Bukhari and Muslim) did not record it in this form.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) ضعيف بهذه السياقة وفي بعض حروفه مناكير، تفرد به أبو بلج - واسمه يحيى بن سليم، أو ابن أبي سليم - وهو وإن قوّى أمرَه غيرُ واحد قد قال فيه البخاري: فيه نظر، وأعدل الأقوال فيه أنه يقبل حديثه فيما لا ينفرد به كما قال ابن حبان في "المجروحين"، واستنكر له الإمام أحمد هذا الحديث، فقد نقل عنه ابن الجوزي في "الموضوعات" 2/ 134 أنه قال: روى أبو بلج حديثًا منكرًا "سدوا الأبواب". وزعم الحافظ عبد الغني بن سعيد الأزدي في "إيضاح الإشكال" - فيما نقله الحافظ ابن حجر في ترجمة ميمون أبي عبد الله من "التهذيب" - أنَّ أبا بلج روى هذا الحديث عن ميمون أبي عبد الله الكندي البصري فقال: عن عمرو بن ميمون، غلط فيه. وميمون هذا ضعيفٌ أحاديثه مناكير، لكن لم يتابع أحدٌ الحافظ عبد الغني في مقالته هذه.
Grading: With this wording the hadith is "weak", and some of its phrases contain "nakarah" (munkar elements).
Technical note / Defect ('illah): Abu Balj (Yahya bin Sulaym, or Ibn Abi Sulaym) is alone in narrating it. Although more than one scholar considered him strong, al-Bukhari said: "fihi nazar" (he is questionable). The most balanced view about him is that his hadith is accepted when he is not alone in it (as Ibn Hibban said in "al-Majruhin"). Imam Ahmad considered this hadith of his munkar: Ibn al-Jawzi (al-Mawdu'at 2/ 134) reported that Imam Ahmad said: "Abu Balj narrated a munkar hadith: 'Close the doors'."
Investigation: Al-Hafiz Abd al-Ghani bin Sa'id al-Azdi claimed in "Idah al-Ishkal" - as al-Hafiz Ibn Hajar quoted in the biography of Maymun Abu Abd Allah in "al-Tahdhib" - that Abu Balj narrated this hadith from Maymun Abu Abd Allah al-Kindi al-Basri and mistakenly said "'Amr bin Maymun". This Maymun is weak and his hadiths are munkar, but no one followed al-Hafiz Abd al-Ghani in this statement of his.
قال شيخ الإسلام ابن تيمية في "منهاج السنة" 5/ 34 - 36 بعد أن ساق الحديث: وفيه ألفاظ هي كذب على رسول الله ﷺ، كقوله: "أما ترضى أن تكون مني بمنزلة هارون من موسى، غير أنك لست بنبي، لا ينبغي أن أذهب إلَّا وأنت خليفتي" فإنَّ النبي ﷺ ذهب غير مرة وخليفته على المدينة غير علي، كما اعتمر عمرة الحديبية، وعلى معه وخليفته غيره، وغزا بعد ذلك خيبر ومعه علي وخليفته بالمدينة غيره، وغزا غزوة الفتح وعلي معه وخليفته في المدينة غيره، وغزا حنينًا والطائف وعلي معه وخليفته في المدينة غيره، وحجَّ حجة الوداع وعلي معه وخليفته بالمدينة غيره، وغزا غزوة بدر ومعه علي وخليفته بالمدينة غيره.
Analysis and critique: Shaykh al-Islam Ibn Taymiyyah said in "Minhaj al-Sunnah" (5/ 34-36) after citing the hadith: "It contains phrases that are lies against the Messenger of Allah (peace and blessings be upon him), such as his saying: 'Are you not pleased to be to me in the position of Harun to Musa, except that you are not a prophet? It is not fitting that I go except that you are my deputy (khalifah).' (This is false because) the Prophet (peace and blessings be upon him) went out more than once and his deputy over Madinah was someone other than Ali. For instance, in the 'Umrah of al-Hudaybiyah Ali was with him and his deputy was someone else; at Khaybar Ali was with him and his deputy in Madinah was someone else; in the Conquest (of Makkah), and at Hunayn and al-Ta'if, Ali was with him and his deputy in Madinah was someone else; and in the Farewell Hajj and the battle of Badr Ali was also with him and his deputy in Madinah was someone else."
وكل هذا معلوم بالأسانيد الصحيحة وباتفاق أهل العلم بالحديث، وكان علي معه في غالب الغزوات وإن لم يكن فيها قتال.
Important point: "All of this is known through sahih chains and by the agreement of the scholars of hadith. And Ali was with him in most of the expeditions, even those in which there was no fighting."
فإن قيل: استخلافه يدل على أنه لا يستخلف إلَّا الأفضل لزم أن يكون عليٌّ مفضولًا في عامة الغزوات، وفي عمرته وحجته، لا سيما وكل مرة كان يكون الاستخلاف على رجال مؤمنين، وعام تبوك ما كان الاستخلاف إلَّا على النساء والصبيان ومَن عَذَرَ الله، وعلى الثلاثة الذين خلفوا، أو متهم بالنفاق، وكانت المدينة آمنة لا يُخاف على أهلها، ولا يحتاج المستخلف إلى جهاد كما يحتاج في أكثر الاستخلافات.
Scholarly discussion: "If it is said that his appointing a deputy indicates that he appointed only the most virtuous, then it would follow that Ali was inferior (to others) in most of the expeditions, and in his 'Umrah and his Hajj (since he was not made deputy), especially since each time the deputyship was over believing men, whereas in the year of Tabuk the deputyship was only over the women and children, those whom Allah had excused, the three who stayed behind, or those accused of hypocrisy. And Madinah was safe at that time, with no fear for its people, and the deputy did not need to fight as he would in most other deputyships."
وكذلك قوله: "وسدوا الأبواب كلها إلا باب علي" فإن هذا مما وضعته الشيعة على طريق المقابلة، فإنَّ الذي في "الصحيح" عن أبي سعيد عن النبي ﷺ أنه قال في مرضه الذي مات فيه: "إن أمنَّ الناس عليّ في ماله وصحبته أبو بكر، ولو كنت متخذًا خليلًا غير ربي لاتخذت أبا بكر خليلًا، ولكن أخوّة الإسلام ومودته، لا يبقين في المسجد خوخةٌ إِلَّا سُدَّت إلَّا خوخة أبي بكر"، ورواه ابن عباس أيضًا في "الصحيحين".
Comparative review: "Likewise his saying: 'Close all the doors except the door of Ali', for this is among what the Shi'ah fabricated by way of counterpart. What is in the 'Sahih', from Abu Sa'id, from the Prophet (peace and blessings be upon him), is that he said in his final illness: 'The one who has done me the most favour with his wealth and companionship is Abu Bakr. If I were to take a close friend (khalil) other than my Lord, I would take Abu Bakr as a close friend, but (what binds us is) the brotherhood of Islam and its love. Let no small door (khawkhah) remain in the mosque except that it is closed, except the small door of Abu Bakr.' Ibn 'Abbas also narrated it in the 'Sahihayn'."
ومثل قوله: "أنت وليّي في كل مؤمن بعدي" فإنَّ هذا موضوع باتفاق أهل المعرفة بالحديث، والذي فيه من الصحيح ليس هو من خصائص الأئمة، بل ولا من خصائص علي، بل قد شاركه فيه غيره، مثل كونه يحب الله ورسوله ويحبه الله ورسوله، ومثل استخلافه وكونه منه بمنزلة هارون من موسى، ومثل كون علي مولى مَن النبي ﷺ، مولاه فإن كل مؤمن موالٍ الله ورسوله، ومثل كون (براءة) لا يبلِّغها إلَّا رجل من بني هاشم، فإنَّ هذا يشترك فيه جميع الهاشميين، لما روي أن العادة كانت جارية بأن لا ينقض العهود ويحلّها إلا رجل من قبيلة المطاع.
Grading: "And likewise his saying: 'You are my wali over every believer after me', for this is fabricated (mawdu') by the agreement of the experts in hadith. What is authentic in it is not among the special qualities of the imams, nor even of Ali alone; rather others share it with him, such as his loving Allah and His Messenger and being loved by Allah and His Messenger, his being made deputy and his being to him in the position of Harun to Musa, Ali being the mawla of whoever the Prophet (peace and blessings be upon him) is mawla of (for every believer is an ally of Allah and His Messenger), and (Surat) Bara'ah being conveyed only by a man from Banu Hashim, for all the Hashimites share in this, since it is reported that the custom was that covenants were only annulled and dissolved by a man from the tribe of the one being obeyed."
قلنا: ومع ذلك فقد صحَّحَ ابن عبد البر إسنادَ هذا الحديث في "الاستيعاب" ص 523، وأورد منه كون عليٍّ أولَ مَن أسلم بعد خديجة، وجوَّد إسنادَه الحافظُ ابن حجر في أجوبته عن أحاديث "المصابيح" المطبوعة بإثر "مشكاة المصابيح" ص 1790.
Another view: We say: Despite all this, Ibn 'Abd al-Barr declared the chain of this hadith "sahih" in "al-Isti'ab" (p. 523), and cited from it that Ali was the first to accept Islam after Khadijah. And al-Hafiz Ibn Hajar declared its chain "jayyid" (good) in his answers regarding the hadiths of "al-Masabih", printed after "Mishkat al-Masabih" (p. 1790).
والحديث بطوله في "مسند أحمد" 5/ (3061).
Reference / Source: The hadith in full is in "Musnad Ahmad" (5/ 3061).
وأخرجه كذلك النسائي (8355) عن محمد بن المثنى، عن يحيى بن حماد، بهذا الإسناد. وأخرج منه الفِقرة الرابعة في كون عليٍّ أول من آمن: أحمد 5/ (3542) عن سليمان بن داود الطيالسي، عن أبي عوانة، به. لكن بلفظ: أول من صلّى مع النبي ﷺ بعد خديجة عليٌّ. وقال مرّةً: أسلم.
Reference / Source: Al-Nasa'i (8355) also recorded it from Muhammad bin al-Muthanna, from Yahya bin Hammad, with this chain. And Ahmad (5/ 3542) recorded its fourth passage (on Ali being the first to believe) from Sulayman bin Dawud al-Tayalisi, from Abu 'Awanah, with it. But with the wording: "The first to pray with the Prophet (peace and blessings be upon him) after Khadijah was Ali", and once he said "aslama" (accepted Islam).
وأخرجها أيضًا الترمذي (3734) من طريق شعبة، عن أبي بلج، لكن بلفظ: أول من صلَّى عليٌّ.
Reference / Source: Al-Tirmidhi (3734) also recorded it by way of Shu'bah, from Abu Balj, but with the wording: "The first to pray was Ali."
والفقرة الثالثة منه، وهي قوله ﷺ لبني عمّه: "أيكم يُواليني في الدنيا والآخرة" إلى آخره، وأنَّ عليًّا استجاب لذلك وحدَه، ستأتي مفردة برقم (4706) من طريق كثير بن يحيى عن أبي عوانة.
Important point: Its third passage (the saying of the Prophet, peace and blessings be upon him, to his cousins: "Which of you will be my ally in this world and the Hereafter" to the end, and that Ali alone responded to it) will come separately at number (4706) by way of Kathir bin Yahya from Abu 'Awanah.
وتقدمت الفقرة السادسة منه في قصة نوم علي بن أبي طالب مكانَ النبي ﷺ في فراشه لما أجمع المشركون على قتله، برقم (4309) من طريق كثير بن يحيى صاحب البصري عن أبي عوانة.
Important point: Its sixth passage (the story of Ali bin Abi Talib sleeping in the Prophet's bed in his place when the polytheists resolved to kill him) passed at number (4309) by way of Kathir bin Yahya Sahib al-Basri from Abu 'Awanah.
وأخرج منه الفقرة التاسعة في الأمر بسدِّ الأبواب إلّا باب عليٍّ: النسائي (8374) عن محمد بن المثنى، عن يحيى بن حماد، به.
Reference / Source: Its ninth passage (the command to close the doors except the door of Ali) was recorded by al-Nasa'i (8374) from Muhammad bin al-Muthanna, from Yahya bin Hammad, with it.
وأخرجها كذلك الترمذي، (3732) والنسائي (8373) من طريقين عن شعبة بن الحجاج، عن أبي بلج، به.
Reference / Source: Likewise al-Tirmidhi (3732) and al-Nasa'i (8373) recorded it through two routes from Shu'bah bin al-Hajjaj, from Abu Balj, with it.
ويشهد للفِقرة الأولى في قصة إعطائه ﷺ الرايةَ يوم خيبر: حديثُ سلمة بن الأكوع عند أحمد 27/ (16538)، والبخاري (2975) و (3702)، ومسلم (1807) و (2407).
Corroborating chains and supporting reports: The first passage, on the story of the Prophet (peace and blessings be upon him) giving the banner (to Ali) on the day of Khaybar, is supported by the hadith of Salamah bin al-Akwa' (may Allah be pleased with him) in Ahmad (27/ 16538), al-Bukhari (2975, 3702) and Muslim (1807, 2407).
وحديث سهل بن سعد عند أحمد 37/ (22821)، والبخاري (2942)، ومسلم (2406).
Corroborating chains and supporting reports: And the hadith of Sahl bin Sa'd (may Allah be pleased with him) in Ahmad (37/ 22821), al-Bukhari (2942) and Muslim (2406).
وحديث أبي هريرة عند أحمد 14/ (8990)، ومسلم (2405).
Corroborating chains and supporting reports: And the hadith of Abu Hurayrah (may Allah be pleased with him) in Ahmad (14/ 8990) and Muslim (2405).
وحديث علي بن أبي طالب نفسه عند أحمد (2 (778)، وابن ماجه (117)، والنسائي (8345).
Corroborating chains and supporting reports: And the hadith of Ali bin Abi Talib (may Allah be pleased with him) himself in Ahmad (2/ 778), Ibn Majah (117) and al-Nasa'i (8345).
وحديث عمران بن حصين عند النسائي (8094)
Corroborating chains and supporting reports: And the hadith of 'Imran bin Husayn (may Allah be pleased with him) in al-Nasa'i (8094).
وحديث الحسن بن علي سبط النبي ﷺ عند النسائي (8354).
Corroborating chains and supporting reports: And the hadith of al-Hasan bin Ali (may Allah be pleased with them both), the grandson of the Prophet (peace and blessings be upon him), in al-Nasa'i (8354).
وحديث سعد بن أبي وقاص، وقد سلف برقم (4626).
Corroborating chains and supporting reports: And the hadith of Sa'd bin Abi Waqqas (may Allah be pleased with him), which passed at number (4626).
وحديث جابر بن عبد الله، وقد سلف برقم (4390)
Corroborating chains and supporting reports: And the hadith of Jabir bin Abd Allah (may Allah be pleased with them both), which passed at number (4390).
وحديث بُريدة الأسلمي، وسيأتي برقم (5956).
Corroborating chains and supporting reports: And the hadith of Buraydah al-Aslami (may Allah be pleased with him), which will come at number (5956).
وأما الفقرة الثانية في قصة إرساله ﷺ عليًا بسورة التوبة، فقد سلفت برقم (4423) من طريق مقسم عن ابن عبّاس.
Details of the narration: As for the second passage, the story of the Prophet (peace and blessings be upon him) sending Ali with Surat al-Tawbah, it passed at number (4423) by way of Miqsam from Ibn 'Abbas.
ويشهد لها حديثُ علي بن أبي طالب نفسه كما تقدم برقم (4424).
Corroborating chains and supporting reports: It is supported by the hadith of Ali bin Abi Talib (may Allah be pleased with him) himself, which passed at number (4424).
وحديثُ أبي هريرة الذي تقدم برقم (3314).
Corroborating chains and supporting reports: And the hadith of Abu Hurayrah (may Allah be pleased with him), which passed at number (3314).
وحديث جابر بن عبد الله عند ابن حبان (6645)، وغيره. ورجاله ثقات. وحديث أنس عند أحمد 20 / (13214)، والترمذي (3090) وحسّنه.
Corroborating chains and supporting reports: And the hadith of Jabir bin Abd Allah (may Allah be pleased with them both) in Ibn Hibban (6645) and elsewhere; its narrators are "thiqah". And the hadith of Anas (may Allah be pleased with him) in Ahmad (20/ 13214) and al-Tirmidhi (3090), who graded it "hasan".
ولقوله ﷺ: "لا يذهب بها إلّا رجلٌ مني وأنا منه" شاهدٌ من حديث حُبْشي بن جُنادة عند أحمد 29/ (17505) و (17506) وغيره، ولفظه: "عليٌّ مني وأنا منه، ولا يؤدِّي عني إلّا أنا أو عليّ"، وفي سنده مقال كما هو مبيّن في "مسند أحمد".
Corroborating chains and supporting reports: For his saying (peace and blessings be upon him): "None shall take it except a man who is from me and I am from him", there is a supporting report from the hadith of Hubshi bin Junadah in Ahmad (29/ 17505, 17506) and elsewhere, whose wording is: "Ali is from me and I am from him, and none shall convey on my behalf except me or Ali."
Technical note / Defect ('illah): However, there is criticism (maqal) of its chain, as explained in (the edition of) "Musnad Ahmad".
قال الواحديُّ في "تفسيره الوسيط" 2/ 478: ذكر الزَّجّاجُ السببَ في تولية عليٍّ تلاوةَ براءة، قال: إِنَّ العرب جرت عادتُها في عقد عهودها ونقضها أن يتولى ذلك عن القبيلة رجلٌ منها، وكان جائزًا أن يقول العرب إذا تلا عليها نقضَ العهد من الرسول مَن هو من غير رَهْطه: هذا خلاف ما نعرف فينا في نقض العهود، فأزاحَ النبي ﷺ العلة في ذلك.
General principle: Al-Wahidi said in his "al-Tafsir al-Wasit" (2/ 478): Al-Zajjaj mentioned the reason for assigning Ali to recite (Surat) Bara'ah. He said: It was the custom of the Arabs, in making and annulling their covenants, that this be undertaken on behalf of the tribe by a man from it. Had someone from outside his clan (raht) recited to them the Messenger's annulment of the covenant, the Arabs might well have said: "This is contrary to what we know among ourselves about annulling covenants." So the Prophet (peace and blessings be upon him) removed the grounds for that (objection).
ثم نَقَل عن الجاحظ الأديب قولَه: هذا ليس بتفضيل منه لعليٍّ على غيره، ولكن عامل العربَ على مثل ما كان بعضهم يتعارفه من بعضٍ كعادتهم في عقد الحِلْف وحلّ العَقْد كان لا يتولى ذاك إلّا السيد منهم أو رجل من رهطه، كأخٍ أو عمٍّ، فلذلك قال النبي ﷺ هذا القول.
Note / Clarification: Then he quoted the man of letters al-Jahiz as saying: "This was not his preferring Ali over others; rather he dealt with the Arabs in the way they were accustomed to among themselves, as was their custom in making an alliance and dissolving a pact: that was undertaken only by their chief or a man from his clan, such as a brother or an uncle. That is why the Prophet (peace and blessings be upon him) said this."
قلنا: ويؤيده التعبيرُ بما يدل على خصوص سورة التوبة في هذا الحديث، حيث قال فيه: "لا يذهب بها" وكذلك جاء في حديث أنس الذي تقدم ذكره في الشواهد، حيث جاء فيه: "لا ينبغي لأحدٍ أن يبلغ هذا إلّا رجل من أهلي". قال الحافظ ابن حجر في "الفتح" 13/ 328: يُعرف منه أنَّ المراد خصوص القصة المذكورة لا مطلق التبليغ.
Important point: We say: This is supported by the expression in this hadith indicating that it is specific to Surat al-Tawbah, where he said: "None shall take it". Likewise in the hadith of Anas mentioned among the supporting reports, where it says: "It is not fitting for anyone to convey this except a man from my family." Al-Hafiz Ibn Hajar said in "al-Fath" (13/ 328): "From this it is known that what is meant is the specific story mentioned, not conveying (the religion) in general."
ويشهد للفقرة الرابعة منه في قصة كون عليّ بن أبي طالب أولَ من أسلم، حديث زيد بن أرقم الآتي برقم (4714)، وإسناده حسن إن شاء الله، وبعض رواياته بلفظ: أول من صلَّى.
Corroborating chains and supporting reports: The fourth passage, on the story of Ali bin Abi Talib being the "first to accept Islam", is supported by the hadith of Zayd bin Arqam (may Allah be pleased with him), which will come at number (4714).
Grading: Its chain is "hasan", if Allah wills, and some of its narrations have the wording "the first to pray".
وروي بلفظ: أول من صلّى من حديث علي بن أبي طالب نفسه عند أحمد 2/ (1191)، والنسائي (8332) وغيرهما. وفي إسناده ضعفٌ.
Corroborating chains and supporting reports: With the wording "the first to pray" it is also narrated from Ali bin Abi Talib himself, in Ahmad (2/ 1191), al-Nasa'i (8332) and elsewhere.
Grading: There is "weakness" in its chain.
ومن حديث سعد بن أبي وقاص كما سيأتي عند المصنف برقم (6241) بلفظ: ألم يكن أولَ من أسلم، ألم يكن أولَ من صلّى مع رسول الله ﷺ. فجمعهما. وإسناده ليّن.
Corroborating chains and supporting reports: It is also narrated from the hadith of Sa'd bin Abi Waqqas (may Allah be pleased with him), which will come with the author at number (6241), with the wording: "Was he not the first to accept Islam? Was he not the first to pray with the Messenger of Allah (peace and blessings be upon him)?" So he combined both.
Grading: Its chain is "layyin" (soft, weak).
وانظر حديث ابن عبّاس المتقدم برقم (4633).
Important point: See the hadith of Ibn 'Abbas (may Allah be pleased with them both) that passed at number (4633).
وسلف عن عمرو بن عَبَسَة (4467) و (4468) أنه سأل النبي ﷺ عمَّن تَبِعه، فقال له النبي ﷺ: "حرٌّ وعبدٌ: أبو بكر وبلال"، وإسناده صحيح.
Note / Clarification: It passed from 'Amr bin 'Abasah (may Allah be pleased with him) (4467 and 4468) that he asked the Prophet (peace and blessings be upon him) who had followed him, and the Prophet (peace and blessings be upon him) said to him: "A free man and a slave: Abu Bakr and Bilal."
Grading: Its chain is "sahih".
وروي عن أبي بكر - بسند رجاله ثقات إلا أنه اختلف في وصله وإرساله - أنه قال: ألست أحقَّ الناس بها؟ ألست أولَ من أسلم؟ أخرجه الترمذي (3667)، وابن حبان (6863).
Details of the narration: It is narrated from Abu Bakr (may Allah be pleased with him) - with a chain whose narrators are "thiqah", except that there is disagreement over whether it is connected or mursal - that he said: "Am I not the most deserving of people of it? Am I not the first to accept Islam?"
Reference / Source: Al-Tirmidhi (3667) and Ibn Hibban (6863) recorded it.
ولذلك اختلف أهل العلم في هذا - كما قال الترمذي في "جامعه" (3734) - فقال بعضهم: أول من أسلم أبو بكر الصديق، وقال بعضهم: أول من أسلم عليّ، وقال بعض أهل العلم: أول من أسلم من الرجال أبو بكر، وأسلم عليٌّ وهو غلام ابن ثمان سنين، وأول من أسلم من النساء خديجة.
General principle: For this reason the scholars differed on this matter - as al-Tirmidhi said in his "Jami'" (3734). Some said: The first to accept Islam was Abu Bakr al-Siddiq. Some said: The first to accept Islam was Ali. And some scholars said: The first of the men to accept Islam was Abu Bakr; Ali accepted Islam when he was a boy of eight years; and the first of the women to accept Islam was Khadijah.
وقال ابن عبد البر في "الاستيعاب" ص 524: والصحيح في أمر أبي بكر أنه أول من أظهر إسلامه، كذلك قال مجاهد وغيره، وقالوا: ومَنَعَه قومه، وقال ابن شهاب وعبد الله بن محمد بن عقيل وقتادة وأبو إسحاق: أول من أسلم من الرجال عليّ. ثم أسند ابن عبد البر عن محمد بن كعب القُرَظي مثلَ ذلك.
Important point: Ibn 'Abd al-Barr said in "al-Isti'ab" (p. 524): "What is correct regarding Abu Bakr is that he was the first to make his Islam public; Mujahid and others said so, and they said: his people protected him. Whereas Ibn Shihab, Abd Allah bin Muhammad bin 'Aqil, Qatadah and Abu Ishaq said: The first of the men to accept Islam was Ali." Then Ibn 'Abd al-Barr narrated the like of that with his chain from Muhammad bin Ka'b al-Qurazi.
ويشهد للفِقرة الخامسة في قصة أخذ رسول الله ﷺ ثوبه ووضعه له عليّ علي وفاطمة وحسن وحسين … إلخ، حديثُ وائلة بن الأسقع عند أحمد 28 / (16988)، وابن حبان (6976)، وتقدم برقم (3601).
Corroborating chains and supporting reports: The fifth passage, on the story of the Messenger of Allah (peace and blessings be upon him) taking his garment and placing it over Ali, Fatimah, Hasan and Husayn (may Allah be pleased with them), is supported by the hadith of Wathilah bin al-Asqa' (may Allah be pleased with him) in Ahmad (28/ 16988) and Ibn Hibban (6976), and it passed at number (3601).
وحديثُ عائشة عند مسلم (2424)، وسيأتي برقم (4758).
Corroborating chains and supporting reports: And the hadith of 'A'ishah (may Allah be pleased with her) in Muslim (2424), which will come at number (4758).
وحديث أم سلمة عند أحمد 44/ (26508)، وتقدم برقم (3600).
Corroborating chains and supporting reports: And the hadith of Umm Salamah (may Allah be pleased with her) in Ahmad (44/ 26508), which passed at number (3600).
وحديث سعد بن أبي وقاص عند أحمد 3 / (1608)، ومسلم (2404)، وغيرهما، وتقدم برقم (4626). غير أن في بعض طرقه: أن هذا الصنيع منه ﷺ كان بعد نزول آية المباهلة.
Corroborating chains and supporting reports: And the hadith of Sa'd bin Abi Waqqas (may Allah be pleased with him) in Ahmad (3/ 1608), Muslim (2404) and elsewhere, which passed at number (4626).
Note / Clarification: However, in some of its routes it is stated that this action of the Prophet (peace and blessings be upon him) came after the revelation of the "verse of mutual imprecation (mubahalah)".
ويشهد للفقرة السابعة في قصة تخلُّف عليٍّ عن غزوة تبوك، وما قاله له النبيُّ ﷺ، دون قوله: "إنه لا ينبغي أن أذهبَ إِلَّا وأنت خَليفتي" حديثُ سعد بن أبي وقاص عند البخاري (4416)، ومسلم (2404)، وقد تقدّم برقم (4626).
Corroborating chains and supporting reports: The seventh passage, on the story of Ali staying behind from the expedition of Tabuk and what the Prophet (peace and blessings be upon him) said to him, is supported by the hadith of Sa'd bin Abi Waqqas (may Allah be pleased with him) in al-Bukhari (4416) and Muslim (2404), which passed at number (4626). (Note: it does not contain the words "It is not fitting that I go except that you are my deputy".)
ولقوله في هذه القصة: "أما ترضى أن تكون مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي" فقط شاهدٌ من حديث أسماء بنت عُمَيس عند أحمد 45 / (27081)، والنسائي (8087)، وإسناده صحيح.
Corroborating chains and supporting reports: For only his saying in this story: "Are you not pleased to be to me in the position of Harun to Musa, except that there is no prophet after me", there is a supporting report from the hadith of Asma' bint 'Umays (may Allah be pleased with her) in Ahmad (45/ 27081) and al-Nasa'i (8087).
Grading: Its chain is "sahih".
ومن حديث جابر بن عبد الله عن أحمد 23/ (14638)، والترمذي (3730)، وحسّنه الترمذي.
Corroborating chains and supporting reports: And there is a supporting report from the hadith of Jabir bin Abd Allah (may Allah be pleased with them both) in Ahmad (23/ 14638) and al-Tirmidhi (3730), and al-Tirmidhi graded it "hasan".
قال أبو نُعيم في "الإمامة والردِّ على الرافضة" ص 221: إنما خرج هذا القولُ من النبي ﷺ عام تبوك إذ خلَّفه بالمدينة، فذكر المنافقون أنه مَلَّهُ وكره صحبتَه، فلحق بالرسول ﷺ، فذكر له قولهم، فقال ﷺ: بل خلّفتك كما خَلّف موسى هارونَ.
Note / Clarification: Abu Nu'aym said in "al-Imamah wa al-Radd 'ala al-Rafidah" (p. 221): The Prophet (peace and blessings be upon him) said this only in the year of Tabuk, when he left him behind in Madinah and the hypocrites claimed that he had grown weary of him and disliked his company. So he (Ali) caught up with the Messenger (peace and blessings be upon him) and told him what they said, and he (peace and blessings be upon him) said: "Rather, I left you behind just as Musa left Harun behind."
وقال ابن عبد البر في "الاستيعاب" ص 526: رواه جماعة من الصحابة، وهو من أثبت الآثار وأصحها.
Important point: Ibn 'Abd al-Barr said in "al-Isti'ab" (p. 526): "A group of the Companions narrated it, and it is among the most firmly established and most authentic reports."
وقوله في الفقرة الثامنة: "أنت وليي في كل مؤمن بعدي"، روي نحوه في حديث عمران بن حصين عند أحمد 33 / (19928)، والترمذي، (3712)، والنسائي (8090)، وغيرهم، وفيه: "وهو ولي كل مؤمن بعدي"، وفي إسناده جعفر بن سليمان الضبعي وهذا مختلف فيه وفيه ضعف وتشيُّع، كما روي نحوه من حديث أجلح بن عبد الله الكِنْدي عن عبد الله بن بريدة عن أبيه، عند أحمد 38 / (23012) والنسائي (8421)، وفيه: "وهو وليُّكم بعدي"، وأجلح أيضًا فيه ضعف وتشيُّع، والمحفوظ فيه حديث سعد بن عبيدة عن عبد الله بن بريدة المتقدم برقم (2621) بلفظ: "من كنتُ وليَّه فإنَّ عليًّا وليُّه"، وحديث ابن عباس عن بريدة المتقدم برقم (4629) بلفظ: "من كنت مولاه فعليٌّ مولاه".
Corroborating chains and supporting reports: His saying in the eighth passage: "You are my wali over every believer after me" - something similar is narrated in the hadith of 'Imran bin Husayn in Ahmad (33/ 19928), al-Tirmidhi (3712), al-Nasa'i (8090) and others, in which it says: "And he is the wali of every believer after me." In its chain is Ja'far bin Sulayman al-Duba'i, about whom there is disagreement, and in whom there is weakness and Shi'ism. Similarly it is narrated from the hadith of Ajlah bin Abd Allah al-Kindi, from Abd Allah bin Buraydah, from his father, in Ahmad (38/ 23012) and al-Nasa'i (8421), in which it says: "And he is your wali after me." Ajlah likewise has weakness and Shi'ism.
Technical note / Defect ('illah): What is "mahfuz" (preserved) in this is the hadith of Sa'd bin 'Ubaydah from Abd Allah bin Buraydah, which passed at number (2621), with the wording: "Whoever I am the wali of, Ali is his wali"; and the hadith of Ibn 'Abbas from Buraydah, which passed at number (4629), with the wording: "Whoever I am the mawla of, Ali is his mawla."
ويشهد له بلفظ: "من كنت مَولاه فعليٌّ مَولاه" حديث زيد بن أرقم عند أحمد 32 / (19302) والنسائي (8092) و (8410) و (8424)، وابن حبان (6931)، وتقدَّم برقم (4627). وإسناده صحيح.
Corroborating chains and supporting reports: With the wording "Whoever I am the mawla of, Ali is his mawla" it is supported by the hadith of Zayd bin Arqam (may Allah be pleased with him) in Ahmad (32/ 19302), al-Nasa'i (8092, 8410, 8424) and Ibn Hibban (6931), which passed at number (4627).
Grading: Its chain is "sahih".
وانظر حديث سعد بن أبي وقاص المتقدم برقم (4651).
Important point: See also the hadith of Sa'd bin Abi Waqqas (may Allah be pleased with him) that passed at number (4651).
وحديث سعيد بن وهب عن جماعة من الصحابة عند أحمد 38 / (23107)، والنسائي (8417)، وإسناده صحيح.
Corroborating chains and supporting reports: And the hadith of Sa'id bin Wahb from a group of the Companions, in Ahmad (38/ 23107) and al-Nasa'i (8417).
Grading: Its chain is "sahih".
وأما لفظ: "وليّ كل مؤمن بعدي" فقال شيخ الإسلام ابن تيمية في "منهاج السنة" 7/ 391 - 392: هذا كذب على رسول الله ﷺ، بل هو في حياته وبعد مماته وليُّ كل مؤمن، وكل مؤمن وليُّه في المحيا والممات، فالولاية التي هي ضد العداوة لا تختص بزمان، وأما الولاية التي هي الإمارة، فيقال فيها: والي كلِّ مؤمن بعدي، كما يقال في صلاة الجنازة: إذا اجتمع الولي والوالي قُدّم الوالي في قول الأكثر. فقول القائل: "علي ولي كل مؤمن بعدي" كلام يمتنع نسبته إلى النبي ﷺ، فإنه إن أراد الموالاة لم يحتج أن يقول: "بعدي"، وإن أراد الإمارة كان ينبغي أن يقول: والٍ على كل مؤمن.
Investigation and critique: As for the wording "the wali of every believer after me", Shaykh al-Islam Ibn Taymiyyah said in "Minhaj al-Sunnah" (7/ 391-392): "This is a lie against the Messenger of Allah (peace and blessings be upon him). Rather, he is the wali (ally) of every believer in his lifetime and after his death, and every believer is his wali in life and in death; for the wilayah (alliance) that is the opposite of enmity is not restricted to a particular time. As for the wilayah that means leadership (imarah), about it one says: 'the wali (ruler) of every believer after me', just as it is said regarding the funeral prayer: if the wali (guardian) and the wali (ruler) are both present, the ruler is given precedence according to the view of most scholars. So the statement 'Ali is the wali of every believer after me' is speech that cannot be attributed to the Prophet (peace and blessings be upon him); for if he meant alliance, he would not need to say 'after me', and if he meant leadership, he should have said: 'a ruler over every believer'."
وأما الفِقرة التاسعة في قصة سدّ أبواب المسجد إلّا باب عليٍّ، فقد روي ما يشهد لها من حديث ابن عمر عند أحمد 8/ ((4797)، وإسناده فيه ضعفٌ.
Corroborating chains and supporting reports: As for the ninth passage, the story of closing the doors of the mosque except the door of Ali, a supporting report for it is narrated from the hadith of Ibn 'Umar (may Allah be pleased with them both) in Ahmad (8/ 4797).
Grading: There is "weakness" in its chain.
وحديث زيد بن أرقم عند أحمد 32 / (19287)، والنسائي (8369)، وتقدم عند المصنف برقم (4681)، وإسناده ضعيف جدًّا.
Corroborating chains and supporting reports: And the hadith of Zayd bin Arqam (may Allah be pleased with him) in Ahmad (32/ 19287) and al-Nasa'i (8369), which passed with the author at number (4681).
Grading: Its chain is "very weak" (da'if jiddan).
وحديث سعد بن أبي وقاص عند أحمد 3/ (1511)، والنسائي (8372)، وإسناده ضعيف كما تقدم بيانه برقم (4651).
Corroborating chains and supporting reports: And the hadith of Sa'd bin Abi Waqqas (may Allah be pleased with him) in Ahmad (3/ 1511) and al-Nasa'i (8372).
Grading: Its chain is "weak", as explained at number (4651).
وجاء في رواية من حديث ابن عمر عند الطحاوي في "شرح المشكل" (3558)، والطبراني في "الكبير" (13760)، وغيرهما، قال: سدّ أبوابنا في المسجد وأقرَّ بابه. وهو لفظ رواية زيد بن أبي أُنيسة عن أبي إسحاق، وانفرد بزيادتها زيد بن أبي أُنيسة، وهي رواية شاذّة، ورواية الباقين أبي إسحاق عن النسائي (8435 - 8437) وغيره بدونها أصحُّ.
Technical note / Defect ('illah): In one narration of the hadith of Ibn 'Umar, in al-Tahawi (Sharh al-Mushkil: 3558), al-Tabarani (al-Kabir: 13760) and others, it says: "He closed our doors in the mosque and left his (Ali's) door." This is the wording of the narration of Zayd bin Abi Unaysah from Abu Ishaq, and Zayd bin Abi Unaysah is "alone" in this addition. This narration is "shadh" (anomalous), and the narration of the others from Abu Ishaq (al-Nasa'i 8435-8437 and elsewhere) without it is "more correct".
وهذا معارَض بأحاديث صحيحة في الأمر بسدِّ الأبواب إلا باب أبي بكر، كما في حديث ابن عبّاس عند البخاري (467)، وحديث أبي سعيد الخُدْري عند البخاري (466) ومسلم (2382)، وحديث عائشة عند الترمذي (3678) وابن حبان (6857).
Contradiction and reconciliation: This is contradicted by sahih hadiths commanding that the doors be closed except the door of Abu Bakr, such as the hadith of Ibn 'Abbas in al-Bukhari (467), the hadith of Abu Sa'id al-Khudri in al-Bukhari (466) and Muslim (2382), and the hadith of 'A'ishah in al-Tirmidhi (3678) and Ibn Hibban (6857).
وقد ذهب إلى الجمع بين القصتين الطحاوي في "شرح المشكل" بإثر الحديث (3561)، والكلاباذي في "معاني الأخبار" ص 106، وابن الجزري في "مناقب الأسد الغالب علي بن أبي طالب" بإثر الخبر (20)، وابن حجر في "القول المسدَّد" ص 22. فانظر كلامهم في ذلك.
Reconciliation: Al-Tahawi in "Sharh al-Mushkil" (after hadith 3561), al-Kalabadhi in "Ma'ani al-Akhbar" (p. 106), Ibn al-Jazari in "Manaqib al-Asad al-Ghalib Ali bin Abi Talib" (after report 20) and Ibn Hajar in "al-Qawl al-Musaddad" (p. 22) took the approach of reconciling the two stories. See what they said about it.
وأما دخول عليٍّ المسجدَ وهو جنب، فقد روي فيه حديث أبي سعيد الخُدْري عند الترمذي (3727)، قال: قال رسول الله ﷺ لعليّ: "يا عليُّ، لا يحل لأحدٍ يُجنب في هذا المسجد غيري وغيرك"، وإسناده ضعيف.
Details of the narration: As for Ali entering the mosque in a state of major ritual impurity (janabah), the hadith of Abu Sa'id al-Khudri is narrated about it in al-Tirmidhi (3727): the Messenger of Allah (peace and blessings be upon him) said to Ali: "O Ali, it is not lawful for anyone to be in a state of janabah in this mosque except me and you."
Grading: Its chain is "weak".
وفي مرسل المطّلب بن عبد الله بن حَنْطَب عند القاضي إسماعيل في "أحكام القرآن" (138): أن النبي ﷺ لم يكن أَذن لأحدٍ أن يمُرَّ في المسجد ولا يجلس فيه وهو جنب إلّا علي بن أبي طالب، فإنه كان يدخله جنبًا ويمُرُّ فيه، لأنَّ بيته كان في المسجد. قال ابن حجر في "القول المسدَّد" ص 21: هذا مرسل قويّ. قلنا: بل فيه كثير بن زيد الأسلمي وهو ليّن الحديث.
Corroborating chains and supporting reports: In the "mursal" narration of al-Muttalib bin Abd Allah bin Hantab, in al-Qadi Isma'il's "Ahkam al-Qur'an" (138): The Prophet (peace and blessings be upon him) did not permit anyone to pass through the mosque or sit in it while in a state of janabah except Ali bin Abi Talib, for he used to enter it and pass through it in a state of janabah, because his house was in the mosque.
Grading: Ibn Hajar said in "al-Qawl al-Musaddad" (p. 21): "This is a strong mursal." We say: rather, it contains Kathir bin Zayd al-Aslami, who is "layyin al-hadith" (weak in hadith).
وأما الفقرة الحادية عشرة ففيها الإشارة إلي قول الله ﷿ في سورة الفتح الآية (18): ﴿لَقَدْ رَضِيَ اللهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثابَهُمْ فَتْحًا قَرِيبًا … ﴾.
Note / Clarification: The eleventh passage contains an allusion to the saying of Allah the Mighty and Majestic in Surat al-Fath, verse (18): "Certainly Allah was pleased with the believers when they pledged allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with a near victory."
وأخرج أحمد 45 / (27362)، ومسلم (2496) وغيرهما من حديث جابر قال: حدثتني أم مبشّر أنها سمعت رسول الله ﷺ عند حفصة يقول: "لا يدخل النارَ - إن شاء الله - من أصحاب الشجرة أحدٌ؛ الذين بايعوا تحتها" فقالت: بلى يا رسول الله فانتهرها، فقالت حفصة: ﴿وَإِن مِنكُمْ إِلَّا وَارِدُهَا﴾ [مريم: 71]، فقال النبي ﷺ: "قد قال الله ﷿: ﴿ثُمَّ نُنَجَّي الَّذِينَ اتَّقَوا وَنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا﴾ [مريم: 72] ".
Reference / Source: Ahmad (45/ 27362), Muslim (2496) and others recorded from the hadith of Jabir, who said: Umm Mubashshir told me that she heard the Messenger of Allah (peace and blessings be upon him) say in the presence of Hafsah: "None of the people of the tree who pledged allegiance under it will enter the Fire, if Allah wills." She (Hafsah) said: "Yes indeed (they will), O Messenger of Allah!" and he rebuked her. Hafsah recited: "And there is none of you except he will come to it" [Maryam 19:71]. The Prophet (peace and blessings be upon him) said: "Allah the Mighty and Majestic has said: 'Then We will save those who feared (Allah) and leave the wrongdoers therein on their knees' [Maryam 19:72]."
ويشهد لآخره في فضيلة أهل بدر، حديثُ علي بن أبي طالب عند البخاري (3007) ومسلم (2494).
Corroborating chains and supporting reports: The last part of the hadith, on the virtue of the people of Badr, is supported by the hadith of Ali bin Abi Talib in al-Bukhari (3007) and Muslim (2494).
وحديثُ عمر بن الخطاب الآتي عند المصنِّف برقم (7142)، وهو من رواية ابن عبّاس عنه.
Corroborating chains and supporting reports: And the hadith of 'Umar bin al-Khattab (may Allah be pleased with him), which will come with the author at number (7142), narrated from him by Ibn 'Abbas.
وحديثُ أبي هريرة الآتي كذلك برقم (7144).
Corroborating chains and supporting reports: And the hadith of Abu Hurayrah (may Allah be pleased with him), which will likewise come at number (7144).
وقوله في الخبر: "أُفٍّ وتُفِّ"، الأُفُّ: وَسَخُ الأُذُن، والتُّفُّ: وَسَحُ الظُّفُر، فكان ذلك يُقال عند الشيء يُستقذَر، ثم كثُر حتى صاروا يستعملونه عند كل ما يَتأذَّون به.
Linguistic note: In the report the words "uffin wa tuffin" occur. "Uff" is the dirt of the ear and "tuff" is the dirt of the fingernail. These words used to be said about something regarded as filthy, then their use became so common that they were used for anything that caused annoyance.
وقوله: "شَرَى عليّ نفسَه": أي: باعها في سبيل الله.
Linguistic note: The saying "Ali sold (shara) his soul" means: he sold it in the way of Allah.
وبئر ميمون: بأعلى مكة، وهي بئر حفرها ميمون أخو العلاء بن الحضرمي والي البحرين عندها قبر أبي جعفر المنصور، فيما يُسمَّى اليوم بحَيّ الجعفرية بين أَذاخِر والحَجُون.
Geographical note: Bi'r Maymun is a well in upper Makkah, dug by Maymun, the brother of al-'Ala' bin al-Hadrami, the governor of Bahrain. Near it is the grave of Abu Ja'far al-Mansur, in what is today called the Ja'fariyyah quarter, between Adhakhir and al-Hajun.
ويَتضوَّر، أي: يتقلّب ظَهْرًا لِبَطن.
Linguistic note: "Yatadawwar" means: turning over from back to belly (from the severity of pain).
Grading: With this wording the hadith is "weak", and some of its phrases contain "nakarah" (munkar elements).
Technical note / Defect ('illah): Abu Balj (Yahya bin Sulaym, or Ibn Abi Sulaym) is alone in narrating it. Although more than one scholar considered him strong, al-Bukhari said: "fihi nazar" (he is questionable). The most balanced view about him is that his hadith is accepted when he is not alone in it (as Ibn Hibban said in "al-Majruhin"). Imam Ahmad considered this hadith of his munkar: Ibn al-Jawzi (al-Mawdu'at 2/ 134) reported that Imam Ahmad said: "Abu Balj narrated a munkar hadith: 'Close the doors'."
Investigation: Al-Hafiz Abd al-Ghani bin Sa'id al-Azdi claimed in "Idah al-Ishkal" - as al-Hafiz Ibn Hajar quoted in the biography of Maymun Abu Abd Allah in "al-Tahdhib" - that Abu Balj narrated this hadith from Maymun Abu Abd Allah al-Kindi al-Basri and mistakenly said "'Amr bin Maymun". This Maymun is weak and his hadiths are munkar, but no one followed al-Hafiz Abd al-Ghani in this statement of his.
قال شيخ الإسلام ابن تيمية في "منهاج السنة" 5/ 34 - 36 بعد أن ساق الحديث: وفيه ألفاظ هي كذب على رسول الله ﷺ، كقوله: "أما ترضى أن تكون مني بمنزلة هارون من موسى، غير أنك لست بنبي، لا ينبغي أن أذهب إلَّا وأنت خليفتي" فإنَّ النبي ﷺ ذهب غير مرة وخليفته على المدينة غير علي، كما اعتمر عمرة الحديبية، وعلى معه وخليفته غيره، وغزا بعد ذلك خيبر ومعه علي وخليفته بالمدينة غيره، وغزا غزوة الفتح وعلي معه وخليفته في المدينة غيره، وغزا حنينًا والطائف وعلي معه وخليفته في المدينة غيره، وحجَّ حجة الوداع وعلي معه وخليفته بالمدينة غيره، وغزا غزوة بدر ومعه علي وخليفته بالمدينة غيره.
Analysis and critique: Shaykh al-Islam Ibn Taymiyyah said in "Minhaj al-Sunnah" (5/ 34-36) after citing the hadith: "It contains phrases that are lies against the Messenger of Allah (peace and blessings be upon him), such as his saying: 'Are you not pleased to be to me in the position of Harun to Musa, except that you are not a prophet? It is not fitting that I go except that you are my deputy (khalifah).' (This is false because) the Prophet (peace and blessings be upon him) went out more than once and his deputy over Madinah was someone other than Ali. For instance, in the 'Umrah of al-Hudaybiyah Ali was with him and his deputy was someone else; at Khaybar Ali was with him and his deputy in Madinah was someone else; in the Conquest (of Makkah), and at Hunayn and al-Ta'if, Ali was with him and his deputy in Madinah was someone else; and in the Farewell Hajj and the battle of Badr Ali was also with him and his deputy in Madinah was someone else."
وكل هذا معلوم بالأسانيد الصحيحة وباتفاق أهل العلم بالحديث، وكان علي معه في غالب الغزوات وإن لم يكن فيها قتال.
Important point: "All of this is known through sahih chains and by the agreement of the scholars of hadith. And Ali was with him in most of the expeditions, even those in which there was no fighting."
فإن قيل: استخلافه يدل على أنه لا يستخلف إلَّا الأفضل لزم أن يكون عليٌّ مفضولًا في عامة الغزوات، وفي عمرته وحجته، لا سيما وكل مرة كان يكون الاستخلاف على رجال مؤمنين، وعام تبوك ما كان الاستخلاف إلَّا على النساء والصبيان ومَن عَذَرَ الله، وعلى الثلاثة الذين خلفوا، أو متهم بالنفاق، وكانت المدينة آمنة لا يُخاف على أهلها، ولا يحتاج المستخلف إلى جهاد كما يحتاج في أكثر الاستخلافات.
Scholarly discussion: "If it is said that his appointing a deputy indicates that he appointed only the most virtuous, then it would follow that Ali was inferior (to others) in most of the expeditions, and in his 'Umrah and his Hajj (since he was not made deputy), especially since each time the deputyship was over believing men, whereas in the year of Tabuk the deputyship was only over the women and children, those whom Allah had excused, the three who stayed behind, or those accused of hypocrisy. And Madinah was safe at that time, with no fear for its people, and the deputy did not need to fight as he would in most other deputyships."
وكذلك قوله: "وسدوا الأبواب كلها إلا باب علي" فإن هذا مما وضعته الشيعة على طريق المقابلة، فإنَّ الذي في "الصحيح" عن أبي سعيد عن النبي ﷺ أنه قال في مرضه الذي مات فيه: "إن أمنَّ الناس عليّ في ماله وصحبته أبو بكر، ولو كنت متخذًا خليلًا غير ربي لاتخذت أبا بكر خليلًا، ولكن أخوّة الإسلام ومودته، لا يبقين في المسجد خوخةٌ إِلَّا سُدَّت إلَّا خوخة أبي بكر"، ورواه ابن عباس أيضًا في "الصحيحين".
Comparative review: "Likewise his saying: 'Close all the doors except the door of Ali', for this is among what the Shi'ah fabricated by way of counterpart. What is in the 'Sahih', from Abu Sa'id, from the Prophet (peace and blessings be upon him), is that he said in his final illness: 'The one who has done me the most favour with his wealth and companionship is Abu Bakr. If I were to take a close friend (khalil) other than my Lord, I would take Abu Bakr as a close friend, but (what binds us is) the brotherhood of Islam and its love. Let no small door (khawkhah) remain in the mosque except that it is closed, except the small door of Abu Bakr.' Ibn 'Abbas also narrated it in the 'Sahihayn'."
ومثل قوله: "أنت وليّي في كل مؤمن بعدي" فإنَّ هذا موضوع باتفاق أهل المعرفة بالحديث، والذي فيه من الصحيح ليس هو من خصائص الأئمة، بل ولا من خصائص علي، بل قد شاركه فيه غيره، مثل كونه يحب الله ورسوله ويحبه الله ورسوله، ومثل استخلافه وكونه منه بمنزلة هارون من موسى، ومثل كون علي مولى مَن النبي ﷺ، مولاه فإن كل مؤمن موالٍ الله ورسوله، ومثل كون (براءة) لا يبلِّغها إلَّا رجل من بني هاشم، فإنَّ هذا يشترك فيه جميع الهاشميين، لما روي أن العادة كانت جارية بأن لا ينقض العهود ويحلّها إلا رجل من قبيلة المطاع.
Grading: "And likewise his saying: 'You are my wali over every believer after me', for this is fabricated (mawdu') by the agreement of the experts in hadith. What is authentic in it is not among the special qualities of the imams, nor even of Ali alone; rather others share it with him, such as his loving Allah and His Messenger and being loved by Allah and His Messenger, his being made deputy and his being to him in the position of Harun to Musa, Ali being the mawla of whoever the Prophet (peace and blessings be upon him) is mawla of (for every believer is an ally of Allah and His Messenger), and (Surat) Bara'ah being conveyed only by a man from Banu Hashim, for all the Hashimites share in this, since it is reported that the custom was that covenants were only annulled and dissolved by a man from the tribe of the one being obeyed."
قلنا: ومع ذلك فقد صحَّحَ ابن عبد البر إسنادَ هذا الحديث في "الاستيعاب" ص 523، وأورد منه كون عليٍّ أولَ مَن أسلم بعد خديجة، وجوَّد إسنادَه الحافظُ ابن حجر في أجوبته عن أحاديث "المصابيح" المطبوعة بإثر "مشكاة المصابيح" ص 1790.
Another view: We say: Despite all this, Ibn 'Abd al-Barr declared the chain of this hadith "sahih" in "al-Isti'ab" (p. 523), and cited from it that Ali was the first to accept Islam after Khadijah. And al-Hafiz Ibn Hajar declared its chain "jayyid" (good) in his answers regarding the hadiths of "al-Masabih", printed after "Mishkat al-Masabih" (p. 1790).
والحديث بطوله في "مسند أحمد" 5/ (3061).
Reference / Source: The hadith in full is in "Musnad Ahmad" (5/ 3061).
وأخرجه كذلك النسائي (8355) عن محمد بن المثنى، عن يحيى بن حماد، بهذا الإسناد. وأخرج منه الفِقرة الرابعة في كون عليٍّ أول من آمن: أحمد 5/ (3542) عن سليمان بن داود الطيالسي، عن أبي عوانة، به. لكن بلفظ: أول من صلّى مع النبي ﷺ بعد خديجة عليٌّ. وقال مرّةً: أسلم.
Reference / Source: Al-Nasa'i (8355) also recorded it from Muhammad bin al-Muthanna, from Yahya bin Hammad, with this chain. And Ahmad (5/ 3542) recorded its fourth passage (on Ali being the first to believe) from Sulayman bin Dawud al-Tayalisi, from Abu 'Awanah, with it. But with the wording: "The first to pray with the Prophet (peace and blessings be upon him) after Khadijah was Ali", and once he said "aslama" (accepted Islam).
وأخرجها أيضًا الترمذي (3734) من طريق شعبة، عن أبي بلج، لكن بلفظ: أول من صلَّى عليٌّ.
Reference / Source: Al-Tirmidhi (3734) also recorded it by way of Shu'bah, from Abu Balj, but with the wording: "The first to pray was Ali."
والفقرة الثالثة منه، وهي قوله ﷺ لبني عمّه: "أيكم يُواليني في الدنيا والآخرة" إلى آخره، وأنَّ عليًّا استجاب لذلك وحدَه، ستأتي مفردة برقم (4706) من طريق كثير بن يحيى عن أبي عوانة.
Important point: Its third passage (the saying of the Prophet, peace and blessings be upon him, to his cousins: "Which of you will be my ally in this world and the Hereafter" to the end, and that Ali alone responded to it) will come separately at number (4706) by way of Kathir bin Yahya from Abu 'Awanah.
وتقدمت الفقرة السادسة منه في قصة نوم علي بن أبي طالب مكانَ النبي ﷺ في فراشه لما أجمع المشركون على قتله، برقم (4309) من طريق كثير بن يحيى صاحب البصري عن أبي عوانة.
Important point: Its sixth passage (the story of Ali bin Abi Talib sleeping in the Prophet's bed in his place when the polytheists resolved to kill him) passed at number (4309) by way of Kathir bin Yahya Sahib al-Basri from Abu 'Awanah.
وأخرج منه الفقرة التاسعة في الأمر بسدِّ الأبواب إلّا باب عليٍّ: النسائي (8374) عن محمد بن المثنى، عن يحيى بن حماد، به.
Reference / Source: Its ninth passage (the command to close the doors except the door of Ali) was recorded by al-Nasa'i (8374) from Muhammad bin al-Muthanna, from Yahya bin Hammad, with it.
وأخرجها كذلك الترمذي، (3732) والنسائي (8373) من طريقين عن شعبة بن الحجاج، عن أبي بلج، به.
Reference / Source: Likewise al-Tirmidhi (3732) and al-Nasa'i (8373) recorded it through two routes from Shu'bah bin al-Hajjaj, from Abu Balj, with it.
ويشهد للفِقرة الأولى في قصة إعطائه ﷺ الرايةَ يوم خيبر: حديثُ سلمة بن الأكوع عند أحمد 27/ (16538)، والبخاري (2975) و (3702)، ومسلم (1807) و (2407).
Corroborating chains and supporting reports: The first passage, on the story of the Prophet (peace and blessings be upon him) giving the banner (to Ali) on the day of Khaybar, is supported by the hadith of Salamah bin al-Akwa' (may Allah be pleased with him) in Ahmad (27/ 16538), al-Bukhari (2975, 3702) and Muslim (1807, 2407).
وحديث سهل بن سعد عند أحمد 37/ (22821)، والبخاري (2942)، ومسلم (2406).
Corroborating chains and supporting reports: And the hadith of Sahl bin Sa'd (may Allah be pleased with him) in Ahmad (37/ 22821), al-Bukhari (2942) and Muslim (2406).
وحديث أبي هريرة عند أحمد 14/ (8990)، ومسلم (2405).
Corroborating chains and supporting reports: And the hadith of Abu Hurayrah (may Allah be pleased with him) in Ahmad (14/ 8990) and Muslim (2405).
وحديث علي بن أبي طالب نفسه عند أحمد (2 (778)، وابن ماجه (117)، والنسائي (8345).
Corroborating chains and supporting reports: And the hadith of Ali bin Abi Talib (may Allah be pleased with him) himself in Ahmad (2/ 778), Ibn Majah (117) and al-Nasa'i (8345).
وحديث عمران بن حصين عند النسائي (8094)
Corroborating chains and supporting reports: And the hadith of 'Imran bin Husayn (may Allah be pleased with him) in al-Nasa'i (8094).
وحديث الحسن بن علي سبط النبي ﷺ عند النسائي (8354).
Corroborating chains and supporting reports: And the hadith of al-Hasan bin Ali (may Allah be pleased with them both), the grandson of the Prophet (peace and blessings be upon him), in al-Nasa'i (8354).
وحديث سعد بن أبي وقاص، وقد سلف برقم (4626).
Corroborating chains and supporting reports: And the hadith of Sa'd bin Abi Waqqas (may Allah be pleased with him), which passed at number (4626).
وحديث جابر بن عبد الله، وقد سلف برقم (4390)
Corroborating chains and supporting reports: And the hadith of Jabir bin Abd Allah (may Allah be pleased with them both), which passed at number (4390).
وحديث بُريدة الأسلمي، وسيأتي برقم (5956).
Corroborating chains and supporting reports: And the hadith of Buraydah al-Aslami (may Allah be pleased with him), which will come at number (5956).
وأما الفقرة الثانية في قصة إرساله ﷺ عليًا بسورة التوبة، فقد سلفت برقم (4423) من طريق مقسم عن ابن عبّاس.
Details of the narration: As for the second passage, the story of the Prophet (peace and blessings be upon him) sending Ali with Surat al-Tawbah, it passed at number (4423) by way of Miqsam from Ibn 'Abbas.
ويشهد لها حديثُ علي بن أبي طالب نفسه كما تقدم برقم (4424).
Corroborating chains and supporting reports: It is supported by the hadith of Ali bin Abi Talib (may Allah be pleased with him) himself, which passed at number (4424).
وحديثُ أبي هريرة الذي تقدم برقم (3314).
Corroborating chains and supporting reports: And the hadith of Abu Hurayrah (may Allah be pleased with him), which passed at number (3314).
وحديث جابر بن عبد الله عند ابن حبان (6645)، وغيره. ورجاله ثقات. وحديث أنس عند أحمد 20 / (13214)، والترمذي (3090) وحسّنه.
Corroborating chains and supporting reports: And the hadith of Jabir bin Abd Allah (may Allah be pleased with them both) in Ibn Hibban (6645) and elsewhere; its narrators are "thiqah". And the hadith of Anas (may Allah be pleased with him) in Ahmad (20/ 13214) and al-Tirmidhi (3090), who graded it "hasan".
ولقوله ﷺ: "لا يذهب بها إلّا رجلٌ مني وأنا منه" شاهدٌ من حديث حُبْشي بن جُنادة عند أحمد 29/ (17505) و (17506) وغيره، ولفظه: "عليٌّ مني وأنا منه، ولا يؤدِّي عني إلّا أنا أو عليّ"، وفي سنده مقال كما هو مبيّن في "مسند أحمد".
Corroborating chains and supporting reports: For his saying (peace and blessings be upon him): "None shall take it except a man who is from me and I am from him", there is a supporting report from the hadith of Hubshi bin Junadah in Ahmad (29/ 17505, 17506) and elsewhere, whose wording is: "Ali is from me and I am from him, and none shall convey on my behalf except me or Ali."
Technical note / Defect ('illah): However, there is criticism (maqal) of its chain, as explained in (the edition of) "Musnad Ahmad".
قال الواحديُّ في "تفسيره الوسيط" 2/ 478: ذكر الزَّجّاجُ السببَ في تولية عليٍّ تلاوةَ براءة، قال: إِنَّ العرب جرت عادتُها في عقد عهودها ونقضها أن يتولى ذلك عن القبيلة رجلٌ منها، وكان جائزًا أن يقول العرب إذا تلا عليها نقضَ العهد من الرسول مَن هو من غير رَهْطه: هذا خلاف ما نعرف فينا في نقض العهود، فأزاحَ النبي ﷺ العلة في ذلك.
General principle: Al-Wahidi said in his "al-Tafsir al-Wasit" (2/ 478): Al-Zajjaj mentioned the reason for assigning Ali to recite (Surat) Bara'ah. He said: It was the custom of the Arabs, in making and annulling their covenants, that this be undertaken on behalf of the tribe by a man from it. Had someone from outside his clan (raht) recited to them the Messenger's annulment of the covenant, the Arabs might well have said: "This is contrary to what we know among ourselves about annulling covenants." So the Prophet (peace and blessings be upon him) removed the grounds for that (objection).
ثم نَقَل عن الجاحظ الأديب قولَه: هذا ليس بتفضيل منه لعليٍّ على غيره، ولكن عامل العربَ على مثل ما كان بعضهم يتعارفه من بعضٍ كعادتهم في عقد الحِلْف وحلّ العَقْد كان لا يتولى ذاك إلّا السيد منهم أو رجل من رهطه، كأخٍ أو عمٍّ، فلذلك قال النبي ﷺ هذا القول.
Note / Clarification: Then he quoted the man of letters al-Jahiz as saying: "This was not his preferring Ali over others; rather he dealt with the Arabs in the way they were accustomed to among themselves, as was their custom in making an alliance and dissolving a pact: that was undertaken only by their chief or a man from his clan, such as a brother or an uncle. That is why the Prophet (peace and blessings be upon him) said this."
قلنا: ويؤيده التعبيرُ بما يدل على خصوص سورة التوبة في هذا الحديث، حيث قال فيه: "لا يذهب بها" وكذلك جاء في حديث أنس الذي تقدم ذكره في الشواهد، حيث جاء فيه: "لا ينبغي لأحدٍ أن يبلغ هذا إلّا رجل من أهلي". قال الحافظ ابن حجر في "الفتح" 13/ 328: يُعرف منه أنَّ المراد خصوص القصة المذكورة لا مطلق التبليغ.
Important point: We say: This is supported by the expression in this hadith indicating that it is specific to Surat al-Tawbah, where he said: "None shall take it". Likewise in the hadith of Anas mentioned among the supporting reports, where it says: "It is not fitting for anyone to convey this except a man from my family." Al-Hafiz Ibn Hajar said in "al-Fath" (13/ 328): "From this it is known that what is meant is the specific story mentioned, not conveying (the religion) in general."
ويشهد للفقرة الرابعة منه في قصة كون عليّ بن أبي طالب أولَ من أسلم، حديث زيد بن أرقم الآتي برقم (4714)، وإسناده حسن إن شاء الله، وبعض رواياته بلفظ: أول من صلَّى.
Corroborating chains and supporting reports: The fourth passage, on the story of Ali bin Abi Talib being the "first to accept Islam", is supported by the hadith of Zayd bin Arqam (may Allah be pleased with him), which will come at number (4714).
Grading: Its chain is "hasan", if Allah wills, and some of its narrations have the wording "the first to pray".
وروي بلفظ: أول من صلّى من حديث علي بن أبي طالب نفسه عند أحمد 2/ (1191)، والنسائي (8332) وغيرهما. وفي إسناده ضعفٌ.
Corroborating chains and supporting reports: With the wording "the first to pray" it is also narrated from Ali bin Abi Talib himself, in Ahmad (2/ 1191), al-Nasa'i (8332) and elsewhere.
Grading: There is "weakness" in its chain.
ومن حديث سعد بن أبي وقاص كما سيأتي عند المصنف برقم (6241) بلفظ: ألم يكن أولَ من أسلم، ألم يكن أولَ من صلّى مع رسول الله ﷺ. فجمعهما. وإسناده ليّن.
Corroborating chains and supporting reports: It is also narrated from the hadith of Sa'd bin Abi Waqqas (may Allah be pleased with him), which will come with the author at number (6241), with the wording: "Was he not the first to accept Islam? Was he not the first to pray with the Messenger of Allah (peace and blessings be upon him)?" So he combined both.
Grading: Its chain is "layyin" (soft, weak).
وانظر حديث ابن عبّاس المتقدم برقم (4633).
Important point: See the hadith of Ibn 'Abbas (may Allah be pleased with them both) that passed at number (4633).
وسلف عن عمرو بن عَبَسَة (4467) و (4468) أنه سأل النبي ﷺ عمَّن تَبِعه، فقال له النبي ﷺ: "حرٌّ وعبدٌ: أبو بكر وبلال"، وإسناده صحيح.
Note / Clarification: It passed from 'Amr bin 'Abasah (may Allah be pleased with him) (4467 and 4468) that he asked the Prophet (peace and blessings be upon him) who had followed him, and the Prophet (peace and blessings be upon him) said to him: "A free man and a slave: Abu Bakr and Bilal."
Grading: Its chain is "sahih".
وروي عن أبي بكر - بسند رجاله ثقات إلا أنه اختلف في وصله وإرساله - أنه قال: ألست أحقَّ الناس بها؟ ألست أولَ من أسلم؟ أخرجه الترمذي (3667)، وابن حبان (6863).
Details of the narration: It is narrated from Abu Bakr (may Allah be pleased with him) - with a chain whose narrators are "thiqah", except that there is disagreement over whether it is connected or mursal - that he said: "Am I not the most deserving of people of it? Am I not the first to accept Islam?"
Reference / Source: Al-Tirmidhi (3667) and Ibn Hibban (6863) recorded it.
ولذلك اختلف أهل العلم في هذا - كما قال الترمذي في "جامعه" (3734) - فقال بعضهم: أول من أسلم أبو بكر الصديق، وقال بعضهم: أول من أسلم عليّ، وقال بعض أهل العلم: أول من أسلم من الرجال أبو بكر، وأسلم عليٌّ وهو غلام ابن ثمان سنين، وأول من أسلم من النساء خديجة.
General principle: For this reason the scholars differed on this matter - as al-Tirmidhi said in his "Jami'" (3734). Some said: The first to accept Islam was Abu Bakr al-Siddiq. Some said: The first to accept Islam was Ali. And some scholars said: The first of the men to accept Islam was Abu Bakr; Ali accepted Islam when he was a boy of eight years; and the first of the women to accept Islam was Khadijah.
وقال ابن عبد البر في "الاستيعاب" ص 524: والصحيح في أمر أبي بكر أنه أول من أظهر إسلامه، كذلك قال مجاهد وغيره، وقالوا: ومَنَعَه قومه، وقال ابن شهاب وعبد الله بن محمد بن عقيل وقتادة وأبو إسحاق: أول من أسلم من الرجال عليّ. ثم أسند ابن عبد البر عن محمد بن كعب القُرَظي مثلَ ذلك.
Important point: Ibn 'Abd al-Barr said in "al-Isti'ab" (p. 524): "What is correct regarding Abu Bakr is that he was the first to make his Islam public; Mujahid and others said so, and they said: his people protected him. Whereas Ibn Shihab, Abd Allah bin Muhammad bin 'Aqil, Qatadah and Abu Ishaq said: The first of the men to accept Islam was Ali." Then Ibn 'Abd al-Barr narrated the like of that with his chain from Muhammad bin Ka'b al-Qurazi.
ويشهد للفِقرة الخامسة في قصة أخذ رسول الله ﷺ ثوبه ووضعه له عليّ علي وفاطمة وحسن وحسين … إلخ، حديثُ وائلة بن الأسقع عند أحمد 28 / (16988)، وابن حبان (6976)، وتقدم برقم (3601).
Corroborating chains and supporting reports: The fifth passage, on the story of the Messenger of Allah (peace and blessings be upon him) taking his garment and placing it over Ali, Fatimah, Hasan and Husayn (may Allah be pleased with them), is supported by the hadith of Wathilah bin al-Asqa' (may Allah be pleased with him) in Ahmad (28/ 16988) and Ibn Hibban (6976), and it passed at number (3601).
وحديثُ عائشة عند مسلم (2424)، وسيأتي برقم (4758).
Corroborating chains and supporting reports: And the hadith of 'A'ishah (may Allah be pleased with her) in Muslim (2424), which will come at number (4758).
وحديث أم سلمة عند أحمد 44/ (26508)، وتقدم برقم (3600).
Corroborating chains and supporting reports: And the hadith of Umm Salamah (may Allah be pleased with her) in Ahmad (44/ 26508), which passed at number (3600).
وحديث سعد بن أبي وقاص عند أحمد 3 / (1608)، ومسلم (2404)، وغيرهما، وتقدم برقم (4626). غير أن في بعض طرقه: أن هذا الصنيع منه ﷺ كان بعد نزول آية المباهلة.
Corroborating chains and supporting reports: And the hadith of Sa'd bin Abi Waqqas (may Allah be pleased with him) in Ahmad (3/ 1608), Muslim (2404) and elsewhere, which passed at number (4626).
Note / Clarification: However, in some of its routes it is stated that this action of the Prophet (peace and blessings be upon him) came after the revelation of the "verse of mutual imprecation (mubahalah)".
ويشهد للفقرة السابعة في قصة تخلُّف عليٍّ عن غزوة تبوك، وما قاله له النبيُّ ﷺ، دون قوله: "إنه لا ينبغي أن أذهبَ إِلَّا وأنت خَليفتي" حديثُ سعد بن أبي وقاص عند البخاري (4416)، ومسلم (2404)، وقد تقدّم برقم (4626).
Corroborating chains and supporting reports: The seventh passage, on the story of Ali staying behind from the expedition of Tabuk and what the Prophet (peace and blessings be upon him) said to him, is supported by the hadith of Sa'd bin Abi Waqqas (may Allah be pleased with him) in al-Bukhari (4416) and Muslim (2404), which passed at number (4626). (Note: it does not contain the words "It is not fitting that I go except that you are my deputy".)
ولقوله في هذه القصة: "أما ترضى أن تكون مني بمنزلة هارون من موسى إلا أنه لا نبي بعدي" فقط شاهدٌ من حديث أسماء بنت عُمَيس عند أحمد 45 / (27081)، والنسائي (8087)، وإسناده صحيح.
Corroborating chains and supporting reports: For only his saying in this story: "Are you not pleased to be to me in the position of Harun to Musa, except that there is no prophet after me", there is a supporting report from the hadith of Asma' bint 'Umays (may Allah be pleased with her) in Ahmad (45/ 27081) and al-Nasa'i (8087).
Grading: Its chain is "sahih".
ومن حديث جابر بن عبد الله عن أحمد 23/ (14638)، والترمذي (3730)، وحسّنه الترمذي.
Corroborating chains and supporting reports: And there is a supporting report from the hadith of Jabir bin Abd Allah (may Allah be pleased with them both) in Ahmad (23/ 14638) and al-Tirmidhi (3730), and al-Tirmidhi graded it "hasan".
قال أبو نُعيم في "الإمامة والردِّ على الرافضة" ص 221: إنما خرج هذا القولُ من النبي ﷺ عام تبوك إذ خلَّفه بالمدينة، فذكر المنافقون أنه مَلَّهُ وكره صحبتَه، فلحق بالرسول ﷺ، فذكر له قولهم، فقال ﷺ: بل خلّفتك كما خَلّف موسى هارونَ.
Note / Clarification: Abu Nu'aym said in "al-Imamah wa al-Radd 'ala al-Rafidah" (p. 221): The Prophet (peace and blessings be upon him) said this only in the year of Tabuk, when he left him behind in Madinah and the hypocrites claimed that he had grown weary of him and disliked his company. So he (Ali) caught up with the Messenger (peace and blessings be upon him) and told him what they said, and he (peace and blessings be upon him) said: "Rather, I left you behind just as Musa left Harun behind."
وقال ابن عبد البر في "الاستيعاب" ص 526: رواه جماعة من الصحابة، وهو من أثبت الآثار وأصحها.
Important point: Ibn 'Abd al-Barr said in "al-Isti'ab" (p. 526): "A group of the Companions narrated it, and it is among the most firmly established and most authentic reports."
وقوله في الفقرة الثامنة: "أنت وليي في كل مؤمن بعدي"، روي نحوه في حديث عمران بن حصين عند أحمد 33 / (19928)، والترمذي، (3712)، والنسائي (8090)، وغيرهم، وفيه: "وهو ولي كل مؤمن بعدي"، وفي إسناده جعفر بن سليمان الضبعي وهذا مختلف فيه وفيه ضعف وتشيُّع، كما روي نحوه من حديث أجلح بن عبد الله الكِنْدي عن عبد الله بن بريدة عن أبيه، عند أحمد 38 / (23012) والنسائي (8421)، وفيه: "وهو وليُّكم بعدي"، وأجلح أيضًا فيه ضعف وتشيُّع، والمحفوظ فيه حديث سعد بن عبيدة عن عبد الله بن بريدة المتقدم برقم (2621) بلفظ: "من كنتُ وليَّه فإنَّ عليًّا وليُّه"، وحديث ابن عباس عن بريدة المتقدم برقم (4629) بلفظ: "من كنت مولاه فعليٌّ مولاه".
Corroborating chains and supporting reports: His saying in the eighth passage: "You are my wali over every believer after me" - something similar is narrated in the hadith of 'Imran bin Husayn in Ahmad (33/ 19928), al-Tirmidhi (3712), al-Nasa'i (8090) and others, in which it says: "And he is the wali of every believer after me." In its chain is Ja'far bin Sulayman al-Duba'i, about whom there is disagreement, and in whom there is weakness and Shi'ism. Similarly it is narrated from the hadith of Ajlah bin Abd Allah al-Kindi, from Abd Allah bin Buraydah, from his father, in Ahmad (38/ 23012) and al-Nasa'i (8421), in which it says: "And he is your wali after me." Ajlah likewise has weakness and Shi'ism.
Technical note / Defect ('illah): What is "mahfuz" (preserved) in this is the hadith of Sa'd bin 'Ubaydah from Abd Allah bin Buraydah, which passed at number (2621), with the wording: "Whoever I am the wali of, Ali is his wali"; and the hadith of Ibn 'Abbas from Buraydah, which passed at number (4629), with the wording: "Whoever I am the mawla of, Ali is his mawla."
ويشهد له بلفظ: "من كنت مَولاه فعليٌّ مَولاه" حديث زيد بن أرقم عند أحمد 32 / (19302) والنسائي (8092) و (8410) و (8424)، وابن حبان (6931)، وتقدَّم برقم (4627). وإسناده صحيح.
Corroborating chains and supporting reports: With the wording "Whoever I am the mawla of, Ali is his mawla" it is supported by the hadith of Zayd bin Arqam (may Allah be pleased with him) in Ahmad (32/ 19302), al-Nasa'i (8092, 8410, 8424) and Ibn Hibban (6931), which passed at number (4627).
Grading: Its chain is "sahih".
وانظر حديث سعد بن أبي وقاص المتقدم برقم (4651).
Important point: See also the hadith of Sa'd bin Abi Waqqas (may Allah be pleased with him) that passed at number (4651).
وحديث سعيد بن وهب عن جماعة من الصحابة عند أحمد 38 / (23107)، والنسائي (8417)، وإسناده صحيح.
Corroborating chains and supporting reports: And the hadith of Sa'id bin Wahb from a group of the Companions, in Ahmad (38/ 23107) and al-Nasa'i (8417).
Grading: Its chain is "sahih".
وأما لفظ: "وليّ كل مؤمن بعدي" فقال شيخ الإسلام ابن تيمية في "منهاج السنة" 7/ 391 - 392: هذا كذب على رسول الله ﷺ، بل هو في حياته وبعد مماته وليُّ كل مؤمن، وكل مؤمن وليُّه في المحيا والممات، فالولاية التي هي ضد العداوة لا تختص بزمان، وأما الولاية التي هي الإمارة، فيقال فيها: والي كلِّ مؤمن بعدي، كما يقال في صلاة الجنازة: إذا اجتمع الولي والوالي قُدّم الوالي في قول الأكثر. فقول القائل: "علي ولي كل مؤمن بعدي" كلام يمتنع نسبته إلى النبي ﷺ، فإنه إن أراد الموالاة لم يحتج أن يقول: "بعدي"، وإن أراد الإمارة كان ينبغي أن يقول: والٍ على كل مؤمن.
Investigation and critique: As for the wording "the wali of every believer after me", Shaykh al-Islam Ibn Taymiyyah said in "Minhaj al-Sunnah" (7/ 391-392): "This is a lie against the Messenger of Allah (peace and blessings be upon him). Rather, he is the wali (ally) of every believer in his lifetime and after his death, and every believer is his wali in life and in death; for the wilayah (alliance) that is the opposite of enmity is not restricted to a particular time. As for the wilayah that means leadership (imarah), about it one says: 'the wali (ruler) of every believer after me', just as it is said regarding the funeral prayer: if the wali (guardian) and the wali (ruler) are both present, the ruler is given precedence according to the view of most scholars. So the statement 'Ali is the wali of every believer after me' is speech that cannot be attributed to the Prophet (peace and blessings be upon him); for if he meant alliance, he would not need to say 'after me', and if he meant leadership, he should have said: 'a ruler over every believer'."
وأما الفِقرة التاسعة في قصة سدّ أبواب المسجد إلّا باب عليٍّ، فقد روي ما يشهد لها من حديث ابن عمر عند أحمد 8/ ((4797)، وإسناده فيه ضعفٌ.
Corroborating chains and supporting reports: As for the ninth passage, the story of closing the doors of the mosque except the door of Ali, a supporting report for it is narrated from the hadith of Ibn 'Umar (may Allah be pleased with them both) in Ahmad (8/ 4797).
Grading: There is "weakness" in its chain.
وحديث زيد بن أرقم عند أحمد 32 / (19287)، والنسائي (8369)، وتقدم عند المصنف برقم (4681)، وإسناده ضعيف جدًّا.
Corroborating chains and supporting reports: And the hadith of Zayd bin Arqam (may Allah be pleased with him) in Ahmad (32/ 19287) and al-Nasa'i (8369), which passed with the author at number (4681).
Grading: Its chain is "very weak" (da'if jiddan).
وحديث سعد بن أبي وقاص عند أحمد 3/ (1511)، والنسائي (8372)، وإسناده ضعيف كما تقدم بيانه برقم (4651).
Corroborating chains and supporting reports: And the hadith of Sa'd bin Abi Waqqas (may Allah be pleased with him) in Ahmad (3/ 1511) and al-Nasa'i (8372).
Grading: Its chain is "weak", as explained at number (4651).
وجاء في رواية من حديث ابن عمر عند الطحاوي في "شرح المشكل" (3558)، والطبراني في "الكبير" (13760)، وغيرهما، قال: سدّ أبوابنا في المسجد وأقرَّ بابه. وهو لفظ رواية زيد بن أبي أُنيسة عن أبي إسحاق، وانفرد بزيادتها زيد بن أبي أُنيسة، وهي رواية شاذّة، ورواية الباقين أبي إسحاق عن النسائي (8435 - 8437) وغيره بدونها أصحُّ.
Technical note / Defect ('illah): In one narration of the hadith of Ibn 'Umar, in al-Tahawi (Sharh al-Mushkil: 3558), al-Tabarani (al-Kabir: 13760) and others, it says: "He closed our doors in the mosque and left his (Ali's) door." This is the wording of the narration of Zayd bin Abi Unaysah from Abu Ishaq, and Zayd bin Abi Unaysah is "alone" in this addition. This narration is "shadh" (anomalous), and the narration of the others from Abu Ishaq (al-Nasa'i 8435-8437 and elsewhere) without it is "more correct".
وهذا معارَض بأحاديث صحيحة في الأمر بسدِّ الأبواب إلا باب أبي بكر، كما في حديث ابن عبّاس عند البخاري (467)، وحديث أبي سعيد الخُدْري عند البخاري (466) ومسلم (2382)، وحديث عائشة عند الترمذي (3678) وابن حبان (6857).
Contradiction and reconciliation: This is contradicted by sahih hadiths commanding that the doors be closed except the door of Abu Bakr, such as the hadith of Ibn 'Abbas in al-Bukhari (467), the hadith of Abu Sa'id al-Khudri in al-Bukhari (466) and Muslim (2382), and the hadith of 'A'ishah in al-Tirmidhi (3678) and Ibn Hibban (6857).
وقد ذهب إلى الجمع بين القصتين الطحاوي في "شرح المشكل" بإثر الحديث (3561)، والكلاباذي في "معاني الأخبار" ص 106، وابن الجزري في "مناقب الأسد الغالب علي بن أبي طالب" بإثر الخبر (20)، وابن حجر في "القول المسدَّد" ص 22. فانظر كلامهم في ذلك.
Reconciliation: Al-Tahawi in "Sharh al-Mushkil" (after hadith 3561), al-Kalabadhi in "Ma'ani al-Akhbar" (p. 106), Ibn al-Jazari in "Manaqib al-Asad al-Ghalib Ali bin Abi Talib" (after report 20) and Ibn Hajar in "al-Qawl al-Musaddad" (p. 22) took the approach of reconciling the two stories. See what they said about it.
وأما دخول عليٍّ المسجدَ وهو جنب، فقد روي فيه حديث أبي سعيد الخُدْري عند الترمذي (3727)، قال: قال رسول الله ﷺ لعليّ: "يا عليُّ، لا يحل لأحدٍ يُجنب في هذا المسجد غيري وغيرك"، وإسناده ضعيف.
Details of the narration: As for Ali entering the mosque in a state of major ritual impurity (janabah), the hadith of Abu Sa'id al-Khudri is narrated about it in al-Tirmidhi (3727): the Messenger of Allah (peace and blessings be upon him) said to Ali: "O Ali, it is not lawful for anyone to be in a state of janabah in this mosque except me and you."
Grading: Its chain is "weak".
وفي مرسل المطّلب بن عبد الله بن حَنْطَب عند القاضي إسماعيل في "أحكام القرآن" (138): أن النبي ﷺ لم يكن أَذن لأحدٍ أن يمُرَّ في المسجد ولا يجلس فيه وهو جنب إلّا علي بن أبي طالب، فإنه كان يدخله جنبًا ويمُرُّ فيه، لأنَّ بيته كان في المسجد. قال ابن حجر في "القول المسدَّد" ص 21: هذا مرسل قويّ. قلنا: بل فيه كثير بن زيد الأسلمي وهو ليّن الحديث.
Corroborating chains and supporting reports: In the "mursal" narration of al-Muttalib bin Abd Allah bin Hantab, in al-Qadi Isma'il's "Ahkam al-Qur'an" (138): The Prophet (peace and blessings be upon him) did not permit anyone to pass through the mosque or sit in it while in a state of janabah except Ali bin Abi Talib, for he used to enter it and pass through it in a state of janabah, because his house was in the mosque.
Grading: Ibn Hajar said in "al-Qawl al-Musaddad" (p. 21): "This is a strong mursal." We say: rather, it contains Kathir bin Zayd al-Aslami, who is "layyin al-hadith" (weak in hadith).
وأما الفقرة الحادية عشرة ففيها الإشارة إلي قول الله ﷿ في سورة الفتح الآية (18): ﴿لَقَدْ رَضِيَ اللهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثابَهُمْ فَتْحًا قَرِيبًا … ﴾.
Note / Clarification: The eleventh passage contains an allusion to the saying of Allah the Mighty and Majestic in Surat al-Fath, verse (18): "Certainly Allah was pleased with the believers when they pledged allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with a near victory."
وأخرج أحمد 45 / (27362)، ومسلم (2496) وغيرهما من حديث جابر قال: حدثتني أم مبشّر أنها سمعت رسول الله ﷺ عند حفصة يقول: "لا يدخل النارَ - إن شاء الله - من أصحاب الشجرة أحدٌ؛ الذين بايعوا تحتها" فقالت: بلى يا رسول الله فانتهرها، فقالت حفصة: ﴿وَإِن مِنكُمْ إِلَّا وَارِدُهَا﴾ [مريم: 71]، فقال النبي ﷺ: "قد قال الله ﷿: ﴿ثُمَّ نُنَجَّي الَّذِينَ اتَّقَوا وَنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا﴾ [مريم: 72] ".
Reference / Source: Ahmad (45/ 27362), Muslim (2496) and others recorded from the hadith of Jabir, who said: Umm Mubashshir told me that she heard the Messenger of Allah (peace and blessings be upon him) say in the presence of Hafsah: "None of the people of the tree who pledged allegiance under it will enter the Fire, if Allah wills." She (Hafsah) said: "Yes indeed (they will), O Messenger of Allah!" and he rebuked her. Hafsah recited: "And there is none of you except he will come to it" [Maryam 19:71]. The Prophet (peace and blessings be upon him) said: "Allah the Mighty and Majestic has said: 'Then We will save those who feared (Allah) and leave the wrongdoers therein on their knees' [Maryam 19:72]."
ويشهد لآخره في فضيلة أهل بدر، حديثُ علي بن أبي طالب عند البخاري (3007) ومسلم (2494).
Corroborating chains and supporting reports: The last part of the hadith, on the virtue of the people of Badr, is supported by the hadith of Ali bin Abi Talib in al-Bukhari (3007) and Muslim (2494).
وحديثُ عمر بن الخطاب الآتي عند المصنِّف برقم (7142)، وهو من رواية ابن عبّاس عنه.
Corroborating chains and supporting reports: And the hadith of 'Umar bin al-Khattab (may Allah be pleased with him), which will come with the author at number (7142), narrated from him by Ibn 'Abbas.
وحديثُ أبي هريرة الآتي كذلك برقم (7144).
Corroborating chains and supporting reports: And the hadith of Abu Hurayrah (may Allah be pleased with him), which will likewise come at number (7144).
وقوله في الخبر: "أُفٍّ وتُفِّ"، الأُفُّ: وَسَخُ الأُذُن، والتُّفُّ: وَسَحُ الظُّفُر، فكان ذلك يُقال عند الشيء يُستقذَر، ثم كثُر حتى صاروا يستعملونه عند كل ما يَتأذَّون به.
Linguistic note: In the report the words "uffin wa tuffin" occur. "Uff" is the dirt of the ear and "tuff" is the dirt of the fingernail. These words used to be said about something regarded as filthy, then their use became so common that they were used for anything that caused annoyance.
وقوله: "شَرَى عليّ نفسَه": أي: باعها في سبيل الله.
Linguistic note: The saying "Ali sold (shara) his soul" means: he sold it in the way of Allah.
وبئر ميمون: بأعلى مكة، وهي بئر حفرها ميمون أخو العلاء بن الحضرمي والي البحرين عندها قبر أبي جعفر المنصور، فيما يُسمَّى اليوم بحَيّ الجعفرية بين أَذاخِر والحَجُون.
Geographical note: Bi'r Maymun is a well in upper Makkah, dug by Maymun, the brother of al-'Ala' bin al-Hadrami, the governor of Bahrain. Near it is the grave of Abu Ja'far al-Mansur, in what is today called the Ja'fariyyah quarter, between Adhakhir and al-Hajun.
ويَتضوَّر، أي: يتقلّب ظَهْرًا لِبَطن.
Linguistic note: "Yatadawwar" means: turning over from back to belly (from the severity of pain).
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4702
