1. ‘Abdullah ibn ‘Umar (rta) 

حدثنا يوسف بن موسي القطان البغدادي حدثنا علي بن قادم حدثنا علي بن صالح بن حيي عن حكيم بن جبير عن جميع بن عمير التيمي عن بن عمر قال آخي رسول اللّٰه  صلي اللّٰه عليه وسلم  بين أصحابه فجاء علي تدمع عيناه فقال يا رسول اللّٰه آخيت بين أصحابك ولم تؤاخ بيني وبين أحد فقال له رسول اللّٰه  صلي اللّٰه عليه وسلم  أنت أخي في الدنيا والآخرة قال أبو عيسي هذا حديث حسن غريب وفي الباب عن زيد بن أبي أوفي

‘Abdullah ibn ‘Umar said: “God’s Messenger (sws) established ties of brotherhood between his companions. So, ‘Ali came along with tears in his eyes and said: ‘O God’s Messenger (sws), you have established ties of brotherhood between your companions and not established my brotherhood ties with anyone.’ At this, God’s Messenger said: ‘You are my brother in this world and in the hereafter.’”1

Following is the schematic illustration of the variants of this narrative:

Al-Dhahabi records the following jarh on Jumay‘ ibn ‘Umayr: Al-Bukhari says fihi naẓar; Ibn Hibban says that he is a rafidi who fabricates narratives; Ibn Numayr says that he is worst of all liars; Ibn ‘Adi says that most of what he narrates is not corroborated; Ibn Hatim says that he is a very staunch Shiite but is salih al-hadith.2

About Hakim ibn Jubayr, Ibn Hibban records: he is an extremist Shiite and makes a lot of mistakes; Ahmad ibn Hanbal was not happy with him; Malik did not narrate from him and said that he feared ending up in Hell if he narrated from him; Abd al-Rahman ibn Mahdi would not narrate from him either; Yahya said that he is la shay’.3

About Kathir al-Nawa’, Ibn al-Jawzi records: according to Abu Hatim al-Razi and al-Nasa’i, he is da‘if; al-Sa‘di says that he is deviant (za’igh) and Ibn Hibban says that he is an extremist Shiite.4

Al-Dhahabi says that Salim ibn Abi Hafsah e is an extremist Shiite.5  Ibn Hibban records: he would mix up narratives and make errors; Yahya and ‘Abd al-Rahman would not narrate from him.6

About Muhammad ibn Fudayl ibn Ghazwan, al-Dhahabi says that he is a Shiite.7

2. Anas ibn Malik (rta)

أخبرنا أبو القاسم بن السمرقندي أنا أبو القاسم بن الخلال أنا أبو عبد اللّٰه أحمد بن محمد بن يوسف بن دوست العلاف نا عمر بن الحسن القاضي أنا جعفر بن محمد بن سعيد البجلي نا الحسن بن الحسين العرني نا عمرو بن ثابت عن أبي عبد الله بياع الساج عن الحسن عن أنس قال سمعت رسول اللّٰه  صلي اللّٰه عليه وسلم  يقول لعلي أنت أخي في الدنيا والاخرة ح

Anas stated: “I heard God’s Messenger say: ‘Perhaps you and me will be brothers in this world and in the next.’”8

Following is the schematic illustration of the variants of this narrative:

Abu ‘Abdullah Baya‘ al-Saj is unidentifiable and information about him is not found in any extant work.

It is evident from a narrative that ‘Amr ibn Thabit is actually Abu al-Miqdam ‘Amr ibn Thabit ibn Hurmuz. Although Shiite rijal authorities regard him to be reliable, here is what some of the Sunni rijal authorities say about him, as recorded by al-Mizzi: Al-Hasan ibn ‘Īsa reports that Ibn Mubarak had abandoned his narratives. Muhammad ibn al-Muthanna says that he never heard ‘Abd al-Rahman ibn al-Mahdi narrate from him. In the opinion of Yahya ibn Ma‘in, as reported by ‘Abbas al-Duri, he is laysa bi thiqah wa la ma’mun wa la yuktabu hadithuhu. Abu Zur‘ah al-Razi says that he is da‘if al-hadith. Abu Hatim says that he is da‘if al-hadith yuktabu hadithuhu, kana radi al-ra’y shadid al-tashayyu‘. According to al-Bukhari he is laysa bi al-qawi  ‘indahum. According to al-Nasa’i, he is laysa bi thiqah wa la ma’mun. Ibn Hibban says that he narrates fabricated narratives from reliable narrators.9

About al-Husayn ibn al-Hasan al-‘Arni, al-Dhahabi records: Abu Hatim says that he is not saduq in the opinión of authorities and is from among the leaders of Shiites; Ibn ‘Adi says that his narratives do not remember the narratives of trustworthy narrators; Ibn Hibban says that he narrates al-mulzaqat from trustworthy narratives and also al-maqlubat.10

About Matar ibn Maymun al-Muharibi, Ibn al-Jawzi records: al-Bukhari regards him to be munkar al-hadith; al-Azdi says that he is matruk; Ibn Hibban says that it is not permissible to narrate from him.11

About Ahmad ibn ‘Abd al-Jabbar ibn Muhammad (d. 272 AH), al-Mizzi records: ‘Abd al-Rahman ibn Abi Hatim wrote his narratives but did not narrate from him; Muhammad ibn ‘Abdullah al-Hadrami says that he is a liar; al-Hakim says that authorities regard him to be weak;  Ibn ‘Uqdah abandoned him; on the other hand Abu Kurayb has praised him and al-Daraqutni says la ba’sa bihi.12

3. Asma bint ‘Umays (rta) 

ثنا أحمد بن الحسين الصوفي ثنا أحمد بن عبد الملك الأودي قال ثناأحمد بن المفضل ثنا جعفر الأحمر عن عمران بن سليمان عن حصين الثعلبي عن أسماء بنت عميس قالت قال رسول اللّٰه  صلي اللّٰه عليه وسلم  أقول كما قال أخي موسي عليه السلام رب اشرح لي صدري ويسر لي أمري واجعل لي وزيرا من أهلي علي الي آخر الآية

Asma’ bint ‘Umays stated: “God’s Messenger said: ‘I say the same words which my brother Moses said: “God open my heart for me; make my task easier for me; make a helper from my family – my brother ‘Ali – strengthen my back through him.”’”13

Following is the schematic illustration of the isnad of this narrative:

About Husayn ibn Yazid al-Taghlibi, al-Bukhari says: fihi nazar.14

Authorities agree that Ja‘far ibn Ziyad al-Ahmar is a Shiite.15

Sunni books do not have any information on Ahmad ibn al-Husayn ibn ‘Abd al-Malik.

4. Mahduj ibn Zayd al-Zuhali (rta) 

 حدثنا الحسن قثنا أبو عبد اللّٰه الحسين بن راشد الطفاوي والصباح بن عبد اللّٰه أبو بشر جار بدل بن المحبر يتقاربان في اللفظ ويزيد أحدهما علي صاحبه قالا نا قيس بن الربيع قثنا سعد الخفاف عن عطية عن محدوج بن زيد ان رسول اللّٰه  صلي اللّٰه عليه وسلم  آخي بين المسلمين ثم قال يا علي أنت أخي وأنت مني بمنزلة هارون من موسي غير انه لا نبي بعدي

Mahduj ibn Zayd al-Zuhali said that when God established ties of brotherhood between the Muslims he held the hand of ‘Ali and placed it on his chest and said: “O ‘Ali you are my brother and have the same status for me as Aaron had for Moses except that there is no prophet after me.”16

Following is the schematic illustration of the isnad of this narrative:

Al-Ala’i records that according to al-Saghani it cannot be fully confirmed if he is a companion or not.17

About ‘Atiyyah ibn Sa‘d al-‘Awfi (d. 111 AH), al-Dhahabi records that Ahmad ibn Hanbal, al-Nasa’i, Abu Hatim and a host of others have regarded him to be da‘if.18 The narrative under discussion contains his ‘an‘anah and he is also a mudallis. According to Ibn Hajar, he is guilty of al-tadlis al-qabih.19 Ibn Hibban has mentioned him in his Al-Majruhin.20

About Sa‘d al-Khifaf (Sa‘d ibn Tarif al-Iskaf), Ibn al-Jawzi records: Yahya on one occasion said that he is laysa bi shay’ and on another occasion says that it is not permissible for anyone to narrate from him; ‘Amr ibn ‘Ali and Abu Hatim say that he is da‘if al-hadith; al-Nasa’i, al-Daraqutni and al-Azdi regard him to be matruk al-hadith; al-Sa‘di says that he is condemnable (madhmum); Ibn Hibban says that he fabricates narratives on the spot.21

5. Hudhayfah ibn al-Yaman (rta)

أخبرنا أبو غالب محمد بن أحمد بن سهل النحوي قال: حدثنا إبراهيم بن محمد، حدثنا محمد بن عبد الله بن المطلب السيباني قال حدثنا إبراهيم بن بشر، حدثنا منصور بن أبي نويرة الأسدي قال حدثنا عمرو بن شمر عن إبراهيم بن عبد الأعلي، عن سعد بن حذيفة عن أبيه حذيفة بن اليمان قال: آخي رسول الله صلي الله عليه وسلم بين أصحابه الأنصار والمهاجرين، فكان يؤاخي بين الرجل ونظيره، ثم أخذ بيد علي بن أبي طالب فقال هذا أخي

Hudhayfah ibn al-Yaman stated: “God’s Messenger established ties of brotherhood between his companions among the ansar and the muhajirun. Thus, he would do this between people who were similar. He then took ‘Ali by his hand and said: ‘This is my brother.’”22

Following is the schematic illustration of the isnad of this narrative:

Ibn al-Jawzi records: on one occasion Yahya ibn Ma‘in regarded him to be laysa bi thiqah and on another said that he is laysa bi shay’ la yuktabu hadithuhu; al-Sa‘di says that he is za’igh kadhdhab; al-Bukhari says that he is munkar al-hadith; al-Nasa’i, Abu Hatim al-Razi, al-Azdi and al-Daraqutni say that he is matruk; ‘Amr ibn ‘Ali says that he is wahi al-hadith; Ibn Hibban says that he narrates fabricated narratives from trustworthy narrators and it is not permissible to narrate from him except to express amazement.23

Ibn ‘Adi says that the narratives of Mansur ibn Ya ‘qub ibn Abi Nuwayrah has things that are not securely reported.24

Abu Hatim says that Ibrahim ibn Bishr whether al-Azdi or al-Kasa’i, both are majhul.25

6. ‘Abdullah ibn ‘Abbas (rta) 

i. 

أخبرنا أبو الحسن علي بن أحمد بن المظفر العدل وأحمد بن محمد بن عبد الوهاب بن طاوان الواسطيان -بقراءتي عليهما فأقرا به- قلت لهما حدثكما أبو إسحاق إبراهيم بن أحمد الطبري بواسط في شعبان سنة ثمان وثمانين وثلاثمائة قال حدثنا أبو عمر محمد بن عبد الواحد بن عبد اللّٰه اللغوي، حدثنا محمد بن عثمان بن محمد العبسي، حدثنا عبادة بن زياد الأسدي، حدثنا يحيي بن العلاء الرازي عن جعفر بن محمد عن أبيه عن ابن عباس قال نظر علي بن أبي طالب عليه السلام في وجوه الناس فقال إني لأخو رسول الله ووزيره، وقد علمتم أني أولكم إيمانا باللّٰه ورسوله، ثم دخلتم بعدي في الإسلام رسلاً، وإني لابن عم رسول الله صلي الله عليه وسلم وأخوه، وشريكه في نسبه… ولقد آخى بين المسلمين فما اختار لنفسه أحداً غيري، ولقد قال لي أنت أخي وأنا أخوك في الدنيا والآخرة

‘Abdullah ibn ‘Abbas stated: “ ‘Ali stared at the faces of people and said: ‘I am the brother of God’s Messenger and his helper and share his lineage … And he had established ties of brotherhood between Muslims and chosen me for himself in place of any other person. He had said to me: “You are my brother and I am yours in this world and in the next.”’”v

Following is the schematic illustration of the isnad of this narrative:

About Yahya ibn al-‘Ula al-Razi, Ibn Hibban says that it is not permissible to narrate from him.27

About ‘Ubadah ibn Ziyad al-Asadi, Abu Hatim says that he is among the leaders of the Shiites.28

ii.

حدثنا محمود بن محمد المروزي ثنا حامد بن آدم المروزي ثنا جرير عن ليث عن مجاهد عن بن عباس قال لما آخا النبي صلي اللّٰه عليه وسلم بين أصحابه بين المهاجرين والأنصار فلم يؤاخ بين علي بن أبي طالب وبين أحد منهم خرج علي رضي اللّٰه عنه مغضبا حتي أتي جدولا من الأرض فتسود  فتوسد ذراعه فسفّ عليه الريح فطلبه النبي صلي اللّٰه عليه وسلم حتي وجده فوكزه برجله فقال له قم فما صلحت أن تكون إلا أبا تراب أغضبت علي حين واخيت بين المهاجرين والأنصار ولم أواخ بينك وبين أحد منهم أما ترضي أن تكون مني بمنزلة هارون من موسي ألا إنه ليس بعدي نبي

‘Abdullah ibn ‘Abbas stated: “When the Prophet (sws) established ties of brotherhood between his companions and between the muhajirun and the ansar, he did not make anyone ‘Ali’s brother. This prompted ‘Ali to go out in anger until he came to a fountain sprouting from the land. He inserted his arm in it and the wind blew on it. The Prophet (sws) went in search for him until he found him and struck him with his leg and said to him: ‘Stand up and be known as Abu Turab. Are you angry with me that I established ties of brotherhood between the muhajirun and the ansar and did not do so between you any other person from among them? Would you not be happy if you are regarded to have the same status with respect to me as what Aaron had to Moses expect that there is no prophet after me.’”29

Following is the schematic illustration of the isnad of this narrative:

About Hamid ibn Adam al-Marwazi, al-Dhahabi records: ‘Abdullah ibn al-Mubarak, al-Juzjani, Yahya ibn Ma‘in and Ibn ‘Adi regard him to be a liar and Ahmad ibn ‘Ali al-Salmani says that he is among famous fabricators of narrative.30

______________

1. Al-Tirmidhi, Sunan, vol. 5, 636, (no. 3720). See also: Al-Tabarani, Al-Mustadrak, vol. 3, 15, (no. 4288); Ibid., vol. 3, 15, (no. 4289); Ibn ‘Adi, Al-Kamil, vol. 2, 166; Ibid., vol. 2, 218; Ibn ‘Asakir, Tarikh Madinah Dimashq, vol. 42, 50-51; Ibn al-Maghazali, Manaqib, 88, (no. 57); Ibid., 89, (no. 59).

2. Al-Dhahabi, Mizan, vol. 2, 153.

3. Ibn Hibban, Al-Majruhin, vol. 1, 246.

4. Ibn al-Jawzi, Al-Du‘afa’, vol. 3, 22.

5. Al-Dhahabi, Al-Mughni, vol. 1, 250.

6.Ibn Hibban, Al-Majruhin, vol. 1, 243.

7.Al-Dhahabi, Mizan, vol. 7, 455.

8. Ibn ‘Asakir, Tarikh Madinah Dimashq, vol. 42, 52; Ibid.

9. Al-Mizzi, Tahdhib al-kamal, vol. 21, 556-558.

10. Al-Dhahabi, Mizan, vol. 2, 230.

11. Ibn al-Jawzi, Al-Du‘afa’, vol. 3, 124.

12. Al-Mizzi, Tahdhib al-kamal, vol. 1, 379-381.

13. Ibn ‘Adi, Al-Kamil, vol. 2, 142. See also: Ibn ‘Asakir, Tarikh Madinah Dimashq, vol. 42, 52.

14. Al-Dhahabi, Mizan, vol. 2, 315.

15. Al-Mizzi, Tahdhib al-kamal, vol. 5, 40.

16. Ahmad ibn Hanbal, Fada’il al-sahabah, vol. 2, 663, (no. 1131). See also: Ibn ‘Asakir, Tarikh Madinah Dimashq, vol. 42, 53; Al-Khatib al-Baghdadi, Muwaddih al-awham, vol. 2, 72.

17. Al-Ala’i, Jami al-tahsil, 274.

18.Al-Dhahabi, Mizan, vol. 5, 101.

19. Ibn Hajar, Tabaqat al-mudallisin, 50.

20. Ibn Hibban, Al-Majruhin vol. 2, 176.

21. Ibn al-Jawzi, Al-Du‘afa’, vol. 1, 312.

22.Ibn al-Maghazali, Manaqib, 89, (no. 60).

23. Ibn al-Jawzi, Al-Du‘afa’, vol. 2, 228.

24. Ibn ‘Adi, Al-Kamil, vol. 6, 392.

25. Al-Dhahabi, Mizan, vol. 1, 140.

26. Ibn al-Maghazali, Manaqib, 168-169, (no. 154).

27. Ibn Hibban, Al-Majruhin, vol. 3, 116.

28. Ibn Abi Hatim, Al-Jarh wa al-ta‘dil, vol. 6, 97.

29. Al-Tabarani, Al-Mu‘jam al-kabir, vol. 11, 75, (no. 1102). See also: Al-Tabarani, Al-Mu‘jam al-awsat, vol. 8, 39, (no. 7894).

30. Al-Dhahabi, Mizan, vol. 2, 184.