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Weakness of the Narration: Ali (RA) Holding the Banner on Judgment Day

📌 Investigative Analysis of the Narration Regarding Ali (RA) Holding the Banner on the Day of Judgment
Authored by: Hafiz Muhammad Anwar Zahid (May Allah protect him)


❖ The Claim: Ali (RA) Will Hold the Banner on the Day of Judgment​


Hazrat Jabir (RA) narrated:
The companions (RA) asked, “O Messenger of Allah ﷺ, who will hold your banner on the Day of Judgment?”
The Prophet ﷺ replied, “The one who used to carry it in the world,” meaning Ali (RA).
[Mizan al-I‘tidal: 5/4; Also recorded by Ibn Hibban in al-Majruhin: 54/3]



❖ Contextual Review of This Claim​


This statement would have been accurate only if Ali (RA) had held the banner in every battle, which is not the case.


  • In the Battle of Khaybar, particularly during the siege of Qamus fort, Ali (RA) held the banner.
  • In the Battle of Uhud, he was handed the banner after the martyrdom of Mus‘ab bin ‘Umair (RA).
  • However, during the Conquest of Makkah, the flag bearers were Abu ‘Ubaydah, Zubayr ibn al-‘Awwam, and Khalid ibn al-Walid (RA).
  • In the Battle of Dhat al-Salasil, the standard bearer was Amr ibn al-‘As (RA).

If the narrator had said, “All those who held the banner during the Prophet’s ﷺ lifetime will hold it on the Day of Judgment in order,” that might have been a more reasonable proposition.



❖ Historical Insight: Multiple Banners in the Prophet’s ﷺ Era​


It is also important to note that during the Prophet’s ﷺ time, each battle had at least three banners
① One for the Muhajirun
② Two for the Ansar.


Thus, the statement attributed to Jabir (RA) that only Ali (RA) held the Prophet’s ﷺ banner, is historically inaccurate.


Furthermore, Jabir (RA) was not involved in any battle alongside Ali (RA). He is remembered primarily because he was a teacher of Imam al-Baqir, the Shiite Imam. Even so, it is astonishing that such individuals are falsely cited through fabricated reports to promote sectarian agendas.



✿ The Narrator: Nāṣiḥ bin ‘Abdullah al-Bajali al-Kufi​


This narration was transmitted by Nāṣiḥ bin ‘Abdullah al-Kufi. The scholars of Hadith have declared him weak.


  • Al-Bukhari: He is Munkar al-Hadith (narrates highly objectionable Hadith).
  • Al-Nasa’i: He is weak (Ḍa‘if).
  • Fallas: He is abandoned (matruk).
  • Yahya ibn Ma‘in: He is nothing.
    [Mizan al-I‘tidal: 7/4]
  • Al-Daraqutni: Nāṣiḥ bin ‘Abdullah, known as Abu ‘Abdullah, was from Kufa. He narrates from Simak bin Harb and is considered matruk.
    [Kitab al-Ḍu‘afa’ wa al-Matrukin by al-Nasa’i: Pg. 167]
  • Imam al-Bukhari: He narrates from Simak and from his uncle ‘Abd al-‘Aziz bin al-Khattab. He belonged to the people of Kufa. He is Munkar al-Hadith.
    [al-Ḍu‘afa’ al-Ṣaghir: 116]
  • Al-Nasa’i again affirms: Nāṣiḥ bin ‘Abdullah was from Kufa and weak.
    [al-Ḍu‘afa’ wa al-Matrukin: Pg. 100]


✿ The Transmitter: Ismā‘īl bin Abān al-Ghanawi al-Kufi​


This narration was transmitted through Nāṣiḥ by Ismā‘īl bin Abān al-Ghanawi al-Kufi.


  • Yahya ibn Ma‘in: He is a liar (kadhdhāb).
  • Imam Ahmad ibn Hanbal: He fabricates Hadith.
  • Al-Bukhari: Ahmad ibn Hanbal and other scholars have abandoned his narrations.
  • Ibn Hibban: He fabricates Hadith in the names of reliable narrators.
  • Yahya ibn Ma‘in further said: He attributed fabricated Hadiths to Sufyan al-Thawri.
  • Al-Nasa’i and Imam Muslim: He is matruk (abandoned).
    [Mizan al-I‘tidal: Vol. 1, Pg. 211]
  • Al-Nasa’i writes: Isma‘il bin Aban was from Kufa. He narrates from Hisham bin ‘Urwah. He is matruk.
    [Kitab al-Ḍu‘afa’ wa al-Matrukin: Pg. 16]
  • Al-Daraqutni: Isma‘il bin Aban al-Ghanawi was a Kufan. His kunyah was Abu Ishaq al-Kufi. He narrates from Hakam, ‘Aṭiyyah, Nufayl bin ‘Urwah al-Khayyāṭ, and Hisham bin ‘Urwah. He is matruk.
    [Kitab al-Ḍu‘afa’ wa al-Matrukin: Pg. 57]


📌 Conclusion:​


The narration about Ali (RA) holding the Prophet’s ﷺ banner on the Day of Judgment is unauthentic and baseless, based on


  • historical inconsistency regarding who held the banners in various battles,
  • and the severely weak and abandoned narrators involved in the chain.

Therefore, this narration cannot be used as evidence to establish any exclusive virtue for Ali (RA) regarding banner-bearing on the Day of Judgment.
 
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