All praises due to Allah and May his peace and blessing be upon the Last and Final Messenger Muhammad, his family and companions.
Imam Malik records in his well-known Mu’atta, hence he sai under the Book of destiny that it has reached him the Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “I am leaving among you two commandments, by adhering to them you will never be deviated; that is the Book of Allah and the Sunnah of His Prophet.”
This narration has been narrated through several chains, from atleast four of the companions. However, all of them have some defects in them.
Recorded in “Mu’atta Imam Malik” without any sanad [Imam Malik said: it has reached us that Prophet [SAW] said…]. However, Imam Ibn Abdul Barr narrates it with his sanad in his Sharh of Mu’atta through two companions; Abu Hurairah and ‘Amr bin Awf, and he declare it to be preserve and famous among scholars. [At-Tamheed (24/331)]
This narration has been narrated through Ibn ‘Abbas, ‘Amr bin Awf, Abu Hurairah and Anas bin Malik.
Ibn ‘Abbas: – Narrated through Ibn Abbas by Imam Al-Bayhaqi in “Sunan Al-Kubra” (10/114) and in “Dalaa’il An-Nubuwwah” (5/549), Al-Hakim in “Al-Mustadrak” (318), Al-‘Uqaili in “Du’afa” (2/250) and Abu Bakr Al-Aajuri in “Ash-Sharee’ah” (5/2220). All of them narrate it through the route of Isma’eel bin Abi Uwais from his father from Thawr bin Zaid Ad-Dailee from Ikrimah from Ibn Abbas. This narration describe the speech of the Prophet (SAW) during his farewell pilgrimage.
Abdullah bin Abdullah bin Abi ‘Aamir Abu Uwais Al-Madani, the father of Isma’eel bin Abi Uwais, was close to weakness. Yahya and Ahmed said he was weak in hadith. Another time Yahya bin Mu’een said, there is no problem with him. In another narration, he said: Sadooq, but not Hujjah. Nasai and Ibn Madeeni also considered him weak. Abu Dawud said: Saleh Al-Hadith. Muslim relied on Abu Uwais in his Sahih. [Meezan Al-E’etidal (2/450)]
Isma’eel bin Abi Uwais was a disputed narrator. The correct ruling on him is that he was truthful but made mistakes while narrating from his memory. Bukhari and Muslim narrated from him in their Sahih. [Refer to al-Kashif (1/247), Taqreeb (1/96), Meezan (1/222-223) etc]
In the report of Al-Aajurri, al-‘Uqaili and al-Marwazi the father of Ibn Abi Uwais narrates from Abdullah bin Abi Abdullah Al-Basari also along with Thawr bin Zaid Ad-Dailee.
Al-Albani declared the sanad in Mustadrak Al-Hakim from Ibn ‘Abbas to be hasan [“At-Tawassul” (pg.16)], and declared the hadith to be Sahih in “Sahih Al-Jami’” (3232). Al-Hakim said, “The command to stick with Sunnah is Ghareeb (odd) in this speech (farewell speech).” The comment of Imam Hakim is true when we look at the authentic tradition of Ibn ‘Abbas recorded by al-Bukhari in his “Sahih” (1739) Ahmad in Musnad (2036) and others through Fudail b. Ghazwan from ‘Ikrimah from Ibn ‘Abbas. Basically, the version reported by al-Hakim is a manipulated version of famous narration recorded in Sahih and Musnad. And Allah knows best.
‘Amr bin ‘Awf: – Narrated by Ibn Abdul Barr in “At-Tamheed” (24/331) and in “Jami’ Bayan Al-‘Ilm” (1/755, 2/979) through the way of Katheer bin Abdullah from his father from his grand-father…
Katheer bin Abdullah was weak. Taqreeb (2/39)
Abu Hurairah: – Through Abu Hurayrah by al-Daarqutni in “Sunan” (4606), al-Bazzaar in his Musnad (8993), Al-Hakim in “Al-Mustadrak” (1/172), Imam Al-Bayhaqi in “al-Kubra” (20337), Ibn Abdul Barr in “At-Tamheed” (24/331) through the route Salih bin Musa At-Talhi from Abdul Aziz bin Rufai’ from Abu Saleh from Abu Hurairah.
Regarding Saleh bin Musa, Ibn Hajar said: He was matrook.
Anas bin Malik: – Abu Ash-Shaykh Al-Asbahani narrates as a hadith of Anas bin Malik in his “Tabaqat al-Muhadditheen” (4/67).
In this, Yazeed bin Abaan Ar-Raqqashi narrates from Anas. Yazeed was weak in hadith, as said by Ibn Ma’een, Ahmed, Ibn Sa’d, Daarqutni etc. [Tahdheeb (11/270)]
This has also been narrated through ‘Urwah and Musa bin ‘Uqbah in Mursal form.
‘Urwah bin Zubair: – This was reported by Al-Bayhaqi in “Ad-Dala’il” (5/447-448) from Urwah bin Zubair from Prophet (SAW) as a Mursal tradition. The isnad contains Ibn Lahee’ah who was weak in hadeeth.
Musa bin ‘Uqbah: – Al-Bayhaqi reports it as a Mursal report of Musa bin ‘Uqbah (d.141 AH) in the same book (5/448).
Against Hadith al-Thaqalain
Some people, especially shi’ites, always represent Hadith al-Thaqalain as an evidence against this narration. According to them, the Hadith of “Quran and Sunnah” was forged to diminish the importance of hadith al-Thaqalain. To them, since the latter is reported with so many routes therefore the former must be a fabrication. However there is no real contradiction between them.
No real Contradiction
The importance of Sunnah is evident from numerous Qur’anic verses and prophetic traditions. For example, it is mentioned in the Quran:
“O you who have believed! Obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything then refer it to Allah and His Messenger, if you believe in Allah and the Last Day.” [4:59]
“He who obeys the Messenger has obeyed Allah” [4:80]
The Prophet (sallallahu ‘alaihi wa sallam) said:
“Whoever obeys me will enter paradise, and whoever disobeys me has denied.” Sahih Bukhari (7280)
Hudhaifa b. Yaman narrates that the Messenger of Allah (sallahu ‘alaihi wa sallam) said, “…so read from the Qur’an and understand the Sunnah.” [Sahih Bukhari (6497, 7276), Sahih Muslim (230), Tirmidhi (2179)]
These are only few evidence to prove the validity of Sunnah as a source of Islam. So it is beyond understanding as to why some of the Rawafid dislike when the hadith of Qur’an and Sunnah is used to show the importance of Sunnah. No Sunni scholar uses this hadith to discard the authenticity of the hadith of Thaqalain rather they consider both to be different statements of the Prophet (sallallahu ‘alaihi wa sallam).
The common thing about both hadith Thaqalain and that of “Quran and Sunnah” is that they both speak of adhering to Qur’an. The difference in them is that the former speak of the status of Ahlul Bayt while the latter command to adhere the Sunnah. The is the basic difference which Shiites today fail to understand that hadith Thaqalain does not represent Ahlul Bayt as a source to be followed in absolute sense. To read further on this see this article.
It can be seen from above discussion that this narration has considerable defects with all of its routes. So, to many scholars the narration remains weak as a whole as these different routes do not strengthen each other because of fact that they arise from different sources, while for others it would be Hasan (which is a level just near weak) as the text has been reported through different routes and the text speaks of something which every Muslim agree on. Allah knows best.
All praises due to Allah, and May His peace and blessings be upon His Last and Final Prophet Muhammad, and upon his family and companions.
Shia Encyclopedia has great fame among shia so called internet debaters. They rely on this online encyclopedia assuming it to be a great research. But the fact is this work is full of weak and fabricated narrations. This Takhreej is a small effort to analyze the authenticity of narrations present outside the two Sahih.
This Part-1 include analysis of following narrations:
. “I am leaving behind two commands: the Book of Allah and my Sunnah“.
. “I am leaving for you two precious and weighty Symbols that if you adhere to both of them you shall not go astray after me. They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt.”
. “Ali is with Quran, and Quran is with Ali.”
. “Behold! My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it was saved, and whoever turned away from it was perished.”
. “Do not be ahead of them (Ahlul Bayt) for you will perish, do not turn away from them for you will perish, and do not try to teach them since they know more than you do!”
. “My Ahlul-Bayt are like the Gate of Repentance (Baab Hittah) of the Children of Israel; whoever entered therein was forgiven.”
. “O folk! I am soon going to depart from here, and although I have already told you, I repeat once more that I am leaving with you two things, namely, the Book of Allah and my descendants, that is, my Ahlul-Bayt.” Then he lifted Ali by the hand and said: “Behold! This Ali is with the Quran and the Quran is with him. These two shall never separate from each other until they come to me at the Pool of Kawthar.”
. “Whosoever wishes to live and die like me and enter that heaven (after death), which my lord has promised me, namely, the everlasting heaven should acknowledge Ali (AS) as his patron after me, and after him he should acknowledge the sons of Ali.”
. “Regard the Ahlul-Bayt among you as the head to the body or the eyes to the face, for the face is only guided by the eyes.”
. “My Ahlul-Bayt are the protected place of refuge about the dispute in religion.”
Download word file: Takhreej Shia Encyclopedia Part-1
A systematic Takhreej of Hadith Thaqalain
In the name of Allah.
And may his peace and blessings be upon his final Messenger.
This hadith has been narrated from several Sahabah, viz. Ali, Abdur-Rahman bin Awf, Abu Dharr, Zaid bin Thabit, Ibn Abbas, Ibn Umar, Jabir, Hudhaifa bin Usaid, Khuzaimah bin Thabit, Abu Sa’eed al-Khudri, Zaid bin Arqam, Sahl bin Sa’d, Dhumairah, ‘Aamir bin Lailah, ‘Adi bin Hatim, ‘Uqbah bin ‘Aamir, Abu Rafe’, Abu Shuraih al-Khuza’i, Abu Qudamah al-Ansari, Abu Hurairah, Abul Haitham bin at-Tayyahan, Umm Salamah, Umm Hani and a person from Qureish. However, most of these traditions are not established. [See the detail of these traditions in “Istijlab Irtaqa’ al-Ghuraf” (1/336-364) by Hafiz As-Sakhawi]
My intention is to analyze the authenticity of different wordings of this tradition.
 “I am leaving behind things [or two weighty things], the first of which is the book of Allah. In it is guidance and light. So stick to it.” So he urged us to [stick with] the book of Allah and aspired people of it. Then he said, “And my Ahlul Bayt. I remind you of Allah with regards to m Ahlul Bayt [He repeated this three times]”
This wording is established from the hadith of Yazeed bin Hayyan from Zaid bin Arqam related by Muslim (6304), Ahmad (19265), Nasai in “al-Kubra” (8119), Ibn Khuzaimah (2357) and others.
This wording is also established in the narration of Atiyyah from Abu Sa’eed al-Khudri. Ya’qoob al-Fasawi relates in “al-Ma’rifah wa at-Tareekh” (1/537) through Fudhail bin Marzooq from Atiyyah al-‘Awfi from Abu Sa’eed with the wording similar to that of Sahih Muslim. At the end Fudhail asked Atiyyah, “Who were the Itrah of Prophet (S.A.W.)?” He replied, “His Ahlul Bayt”.
حدثنا عبيد الله قال: أنبأ فضيل بن مرزوق عن عطية عن أبي سعيد الخدري قال: قال رسول الله صلى الله عليه وسلم: إني تارك فيكم الثقلين أحدهما أكبر من الآخر: كتاب الله عز وجل حبل ممدود من السماء إلى الأرض طرف في يد الله عز وجل وطرف في أيديكم فاستمسكوا به، ألا وعترتي. قال فضيل: سألت عطية عن عترته؟ قال: أهل بيته
There are other wordings also narrated from ‘Atiyyah, and that may be due to weakness in ‘Atiyyah or it may be that some narrators while trying to narrate it through meaning, have changed the sequence of the words unintentionally. WAllahu A’alam
Likewise, this has come under the hadith of Zaid bin Hasan al-Anmati from Ma’roof bin Kharraboodh from Abu Tufayl from Hudhaifa bin Usaid. It was reported by Tabarani in “Al-Kabeer” (3/67 & 3/180) and Abu Nu’aim in “al-Hilyah” (1/355), and its Isnad is weak due to Zaid al-Anmaati, as we’ll see later.
This wording has also been related by Tabarani in “Al-Kabeer” (3/66 & 5/166) through the way of Abdullah bin Bukair Al-Ghanawi from Hakeem bin Jubair from Abu Tufayl from Zaid bin Arqam. Hakeem bin Jubair was extremely weak. [Meezan (1/583)]
 “I am leaving behind things, which if you adhere to you shall never go astray. And that is the Book of Allah and my Ahlul Bayt [or my Itrah].”
This is disputed upon. This relation is famous from the hadith of Jabir, related by Tirmidhi in “Sunan” (3786), Tabarani in “Al-Kabeer” (2680) and “Al-Awsat” (4757) through the way of Zaid bin Al-Hasan Al-Anmati from Ja’far bin Muhammad from his father (Al-Baqir) from Jabir bin Abdullah. This tradition also mentions that the Prophet (SAW) said it during his farewell pilgrimage. This tradition is obviously Munkar for the following reasons:
- Zaid bin al-Hasan al-Anmaati was weak as stated by Hafiz Ibn Hajar in Taqreeb (1/337). Abu Hatim said that he was Munkar al-Hadeeth.
- The hadeeth of Thaqalain was said by the Prophet (SAW) at the place of Khumm. However, according to this tradition the Prophet said it during his pilgrimage, at ‘Arafah.
- Zaid al-Anmaati relates it from Ja’far as-Sadiq, while the other trustworthy narrators related it through same Ja’far as-Sadiq and they did not mentioned Ahlul Bayt. Rather,during the farewell pilgrimage the Prophet (SAW) only urged people to stick with Qur’an. This tradition could be read in Sahih Muslim and other book.
If it is said that Shaykh al-Albani authenticated this, then answer would be: No, Shaykh al-Albani did not authenticate this particular incident; rather he specifically authenticated the wording which was common in both this narration and other narrations. He notified the weakness in Zaid al-Anmaati there. See, As-Saheehah (1761).
The other relation is that which was related by Tabrani [al-Kabeer (3/65)] through Abdul Malik bin Abi Suleiman and Harun bin Sa’d from ‘Atiyyah from Abu Sa’eed al-Khudri. This relation is not established due to Atiyyah. And the tradition through Atiyyah has come with the other wording also which doesn’t support this wording. Hence, this has been related through Katheer an-Nawa, A’amash, Fudhail bin Marzooq, Zakariyya and others from Atiyyah with the wording different than the wording related by Abdul Malik bin Abi Suleiman.
Hence, Ya’qoob al-Fasawi relates in “al-Ma’rifah wa at-Tareekh” (1/537) through Fudhail bin Marzooq from Atiyyah al-‘Awfi from Abu Sa’eed with the wording similar to that of Sahih Muslim [This has preceded already].
Fudhail was well famous for his companionship with Atiyyah and he was much well aware of the narrations of Atiyyah than any other. Besides that, he was also supported by al-A’amash from Atiyyah. So, it is established from this that what is established from the hadith of Atiyyah is that which come through Fudhail, and other people related it by meaning and hence came up with different wordings. Wallahu A’alam
Another tradition through Katheer bin Zaid from Muhammad bin Umar bin Ali from his father from Ali (ra). It has been recorded by Ishaq bin Rahuyah in his Musnad, as in “Al-Mutalib Al-‘Aaliyah” (16/142) by Ibn Hajar, likewise by Tahawi in Mushkil al-Aathar (5/13), through Abu ‘Aamir Al-‘Uqdi from Kathir bin Zaid from Muhammad bin ‘Umar bin Ali bin Abi Talib, from his father, from Ali bin Abi Talib….alhadith, which has the wording, “I have left behind among that which if you stick to you shall never go astray….”.
أن النبي صلى الله عليه وسلم حضر الشجرة بخم، فخرج آخذا بيد علي، فقال: من كنت مولاه فإن عليا مولاه – أو قال: فإن هذا مولاه – إني قد تركت فيكم ما إن أخذتم به لن تضلوا: كتاب الله وأهل بيتي. ألستم تشهدون أن الله ورسوله أولى بكم من أنفسكم؟ وأن الله ورسوله أولياؤكم؟ قالوا: بلى قال: فمن كنت مولاه
Ibn Hajar said, “Its Isnad is Sahih.”
I say: Katheer bin Zaid is disagreed upon. Ibn Hajar himself said in Taqreeb that he was Sadooq who used to commit mistakes. [Taqreeb] Mostly his hadith could be classified as Hasan, when not opposed by other reliable narrators. Imam Dhahabi, after quoting this tradition in disconnected form, said that there was weakness in Katheer. [Risalah Turq hadith “man kuntu maulahu fa ‘Aliyyu maulahu” (32)]
Ibn Jareer records this tradition, as mentioned treatise of al-Dhahabi and al-Bidayah of Ibn Katheer, and Ibn Abi Aasim in As-Sunnah [Zilal Al-Jannah (no.1558)] without relating the part mentioning the tradition of Thaqalain, while ad-Dawlabi related it in “Adh-Dhurriya at-Tahirah” (237) in disconnected form through Muhammad bin Umar bin Ali from Ali.
It was also related by al-Bazzar in his Musnad (864) through Su’ad bin Suleiman from Abu Ishaq from Harith fro Ali. This is weak due to Su’ad bin Suleiman and Harith al-A’awar.
Regarding Su’ad bin Suleiman, Abu Hatim said that he was not strong. Ibn Hibban listed him in ath-Thiqaat. [Tahdheeb (3/401)] It is not known whether he heard this from Harith before Ikhtilat or after it. Harith was weak according to most of the scholars. [Al-Kashif (1/303), Taqreeb (1/175), Tahdheeb (2/126)]
Also, there is disconnection between Abu Ishaq and Harith. Shu’bah said that Abu Ishaq did not hear from Harith except for four narrations. Yahya bin Sa’eed used to narrate from Abu Ishaq only those traditions of Harith which he actually heard from him. [Tahdheeb (2/126), Jami’ at-Tahseel (pg.245)] In our case, neither Abu Ishaq mentioned his hearing nor does Yahya al-Qattan narrate this from him.
Another narration, which urges muslims to stick with Ahlul Bayt, is related by al-Fasawi in “al-Ma’rifah wa at-Tareekh” (1/536) from the hadith of Zaid bin Arqam through the route of Jareer from Hasan bin Ubaidullah from Abu adh-Dhuha from Zaid bin Arqam (ra). This narration, with this wording, exists only in the version of al-Fasawi. Al-Hakim (4711) related it through the same Yahya bin Mugheerah without having the wording under consideration. Similarly, Tabarani relates it through Ali bin al-Madeeni and Khalid bin Abdullah al-Wasiti, (both of them) through Jareer. Also, the authentic tradition of Zaid bin Arqam has already been mentioned, which gives detail account of this statement of Prophet (SAW). WAllahu A’alam
Another tradition from Zaid bin Arqam is related in “al-Mustadrak” (4577) through Muhammad bin Salamah bin Kuhail from his father from Abu Tufail from Zaid. The authentic version of the hadeeth of Abu Tufail is coming under the study of the addition “they shall never separate”. Muhammad bin Salamah bin Kuhail was weak. [Lisan al-Meezan (5/183)]
This wording also exists in some version of the hadith of Shareek from Rukain from Qaasim bin Hassaan from Zaid bin Thaabit. [Musnad ‘Abd bin Humaid] This is not present in other version of the hadith of Shareek, narrated in Musnad Ahmad and other books of hadeeth. Shareek was weak.
Now, the following points would make the issue clear:
- It is known that all these traditions are describing the same statement, and the occasion was one. The Prophet couldn’t have said all of those wordings because that would be useless.
- The difference in the wording is due to reason that many people narrated it through meaning. So they narrated the summarized wording instead of exact wording. Prophet [SAW] could have uttered only one of those different wordings. That is the reason there is not a hadith with this wording except there is also other version of same narration exist which aids the version of Sahih Muslim.
- The exact wording has been narrated by Muslim in his Saheeh and Ahmad in his Musnad through Zaid bin Arqam, and this is the most authentic Isnad of Hadith Thaqalain. Similarly, the tradition of Atiyyah al-‘Awfi supports this, which was narrated by Fudhail, Atiyyah’s closest student.
- Besides that, the version of Muslim is also explicit. It has been narrated in a way which makes us to believe that it has been narrated precisely.
- This wording of Sahih Muslim is also supported by the narration of farewell ceremony related by Muslim and other through Ja’far as-Sadiq from al-Baqir from Jabir (ra). If it was necessity for the Ummah to follow Ahlul Bayt then Prophet (SAW) would have made this clear during his farewell speech at Makkah. But rather he commanded to stick with the Qur’an and later on at Khumm he repeated the same thing except that he added the prescription for the Ummah to be careful with Ahlul Bayt.
. Addition of “they shall never separate until they meet me at the fountain”.
This addition is proven in the hadeeth of Zaid bin Arqam. Hence, it was related by al-Fasawi in “al-Ma’rifah” (1/536), at-Tabarani in “al-Kabeer” (5/169)(5/170) and al-Hakim in “al-Mustadrak” (4711) all of them through Hasan bin Ubaidullah from Abu adh-Dhuha Muslim bin Sabeeh from Zaid bin Arqam.
Imam Tirmidhi relates it in his Sunan (3788) through A’mash from Habeeb bin Abi Thabit from Zaid bin Arqam. Its narrators are all reliable but there is some doubt whether Habeeb heard from Zaid or not. Ali bin Madeeni said, “He found Ibn Abbas, and heard from A’isha. He did not hear anyone besides them.” [Jami’ at-Tahseel (pg.158)] Therefore, this is disconnected. However, Nasai narrates it in al-Kubra (8092, 8410) and likewise Hakim (4576) and there they mention Abu Tufayl between Habeeb and Zaid bin Arqam. The statement of Ali bin Madeeni apply here as well, since Abu Tufayl was a Sahabi, but it is least applicable in case of Abu Tufayl because he was among those Sahabah who died after 100AH. Abu Tufail died in 110Ah while Habeeb bin Abi Thaabit died in 119AH. Both of them lived in Kufah. Imam Dhahabi declared this Isnad to be Qawi (strong), in his treatise on the hadith “man kuntu maulahu” (1/66, no.65).
This was reported in the narration of Atiyyah al-‘Awfi from Abu Sa’eed. Imam Ahmad records it in Musnad (11104, 11131, 11211 and 11561) through Atiyyah from Abu Sa’eed. Atiyyah bin Sa’d al-‘Awfi was weak in hadeeth.
This was also recorded by Imam Ahmad in his Musnad (21578, 21654) through Shuraik from ar-Rukain from Qasim bin Hassan from Zaid bin Thaabit. Shareek was weak. Qasim bin Hassaan al-‘Aamiri was Majhool al-Haal.
It was also related by At-Tabarani in “al-Kabeer” (3/67) through Zaid bin al-Hasan al-Anmati, he said narrated to us Ma’roof bin Kharboodh from Abu Tufayl from Hudhaifa bin Usaid al-Ghifari. Zaid bin Hasan al-Anmati was weak as already preceded.
. Wording of “Khaleefatayn” instead of “Thaqalain”.
This word comes in the tradition of Shareek from Rukain from Qasim bin Hassaan from Zaid bin Thaabit. It was related by Ibn Abi Shaibah in “al-Musannaf” (31679), Imam Ahmad in his Musnad (21578, 21654) and others.
Shareek was weak, especially when opposes others. [Taqreeb (1/417)] And there is dispute regarding Qaasim bin Hassaan. Dhahabi quotes from Bukhari that his hadith is Munkar and he was not known. Ibn Hibban listed him among Thiqaat, like he does with Majhool al-Haal narrators. Ibn Shaheen said that Ahmad bin Saleh al-Misri said that he was Thiqah. While Abul Hasan Ibn al-Qattan said he was not known. WAllahu A’alam [Meezan (3/369), Tahdheeb (8/279)]
The word “Khaleefah” here doesn’t indicate the successor of Prophet (SAW) in any way. Qur’an cannot be a successor of the Prophet (SAW) for it was in authority even during the lifetime of the Prophet (SAW). In fact, the Messenger of Allah (SAW) himself followed the Qur’an. Khaleefa is simply something which has been left behind. WAllahu A’alam
. Addition of “So be careful how you deal with these two”
This addition comes under the hadith of A’mash from Habeeb bin Abi Thabit [from Abu Tufail] from Zaid bin Arqam. This Isnad has been discussed under the addition of “they shall never separate…” so look there.
This is the only Isnad, according to my knowledge, which contain this wording and it is authentic, Insha Allah. Wallahu A’alam
و الصلاة و السلام علي رسول الله و علي اله و صحبه و سلم
This has come through Abu Sa’eed Al-Khudri, Ibn Abbas, Anas bin Malik and Abu Dharr Al-Ghifari.
Abu Sa’eed Al-Khudri
It was recorded by Tirmidhi (3680) through the way of Taleed bin Suleiman from Abul Jihaf from Atiyya (Al-Awfi) from Abu Sa’eed Al-Khudri who said: The Messenger of Allah (saw) said, “There was not a Prophet except he had two ministers (wazeeraan) from the people of heaven and two from the people of earth. As for my ministers from the people of heaven then they are Jibreel and Mikail, and from the people of earth they are Abu Bakr and Umar.”
Tirmidhi said, “this Hadith is Hasan Ghareeb”.
In the Isnad of the above Atiyya Al-Awfi was weak and a mudallis. Taleed bin Suleiman was weak and a Rafidhi, some even accused of lying. Abul Jihaf Dawud bin Abi Awf, majority declared him trustworthy but some slightly criticized him.
Note: Early Shia used to have positive view of Abu Bakr and Umar particularly. So no wonder they narrated in their praise. All of them Atiya Al-Awfi, Abul Jihaf and Taleed were shia.
Also narrated by Abu Abdullah Al-Hakim in “Al-Mustadrak” (3046) through the way of ‘Ataa bin Ajlaan from Abu Nadhrah from Abu Sa’eed Al-Khudri…marfoo’.
Al-Hakim said, “Isnad of this is Sahih”. And Dhahabi agreed in Talkhis.
Al-Albani said, “And this from his (Dhahabi’s) wonder (ajaa’ib), because this Ibn Ajlaan was not better than Sawaar, for Dhahabi himself said in “Al-Mizan”, “Ibn Mu’een said, he (Ibn Ajlaan) was nothing, he was a liar. And at another place he said, narration were fabricated for him and he used to narrate it. Al-Fallaas said, Liar. Bukhari said, Munkirul Hadith.”
There are other ways of this narration. Hence, Shaykh Al-Albani said:
“And it is also narrated through Sawaar bin Mus’ab from Atiyya Al-Awfi from Abu Sa’eed Al-Khudri as a marfoo’ report. It was recorded by Al-Baghwi in “Al-Ja’diyyaat” (Q 1/93), Al-Hakim (2/264), Ibn Asakir (9/588, manuscript photocopy), and Hakim considered it weak. That is because this Sawaar is known weak reporter. In fact Bukhari said, Munkirul Hadith. Nasai and others said, Matrook. Hakim said, narrates munkar reports from A’amash and Ibn Khalid, and fabricated reports from Atiyya Al-Awfi.”
It was recorded by Tabrani in “Al-Kabeer” (11/179, no.11446), Abu Nu’aim in “Al-Hilyah” (8/160) through the way of Abdur-Rahman bin Nafe’ from Muhammad bin Mujeeb from Wuhaib bin Al-Ward from Ataa bin Abi Rabaah from Ibn Abbas, he said: The Messenger of Allah (SAW) said, “Allah strengthened me through four chiefs”. We asked, “O Messenger of Allah! Who are those four?” He said, “Two of them are from the people of heaven and two are from the people of earth.” So I asked, “who were the two from the people of heaven?” He said, “Jibrael and Meekail.” I (again) asked, “and who were the two from the people of earth?” He said, “Abu Bakr and Umar”.
Regarding the narrator Muhammad bin Mujeeb, Ibn Mu’een said, “Liar, the enemy of Allah”. Abu Hatim said, “Dhaahib Al-Hadith”.
This was also recorded by Al-Bazzaar in his Musnad, as in “Kashf Al-Astar” (3/167), through the way of Abdur-Rahman bin Malik bin Mighwal from Laith from Mujahid from Ibn Abbas…marfoo’.
Abdur-Rahman bin Malik was accused of lying. Hence Abu Dawud said, liar. At other place he said, “he used fabricate Hadith”. Al-Haythami agreed with this in Majma’ Az-Zawaid (5/91).
This report has also come through the way of Umar bin Abi Ma’roof from Laith from Mujahid from Ibn Abbas…marfoo’. This was recorded by Ibn Adi in “Al-Kaamil” (5/32).
Ibn Adi said, “Umar bin Abi Ma’roof Al-Makki. Not known, he was Munkir Al-Hadith”.
Anas bin Malik
Shaikh Al-Albani said, “And this was reported from the Hadith of Anas bin Malik. Khalil bin Zakariyyah narrates it, he said, narrated to us Muhammad bin Thabit who said, reported to me my father Thaabit Al-Bunani from him (Anas) as a marfoo’ report. It was recorded by Ibn Sam’un Al-Wa’iz in his Amaali (1/57/1). And this Khalil is matrook (abandoned). And Muhammad bin Thaabit was weak.”
Abu Dharr Al-Ghifari
Recorded by Ibn Asakir in Tarikh Damishq (44/65) through the way of Abu Ya’la Al-Mawsili who said Sahl bin Zanjlah Ar-Razi informed us, Abdur-Rahman bin Umar informed us, Muhammad bin Ali bin Husain Al-Azdi informed us, narrated to us Hasan from Ahnaf bin Qais from Abu Dharr…marfoo’.
Al-Albani said, “this isnad is weak. Hasan – who is Al-Basari – was a mudallis, and here he narrated with ‘an’ana. And the two before him I don’t know who were they.”
In conclusion, this report is extremely weak, that is because all the route of this contain either liars, Matrook or unknown narrators, and these type of Isnad cannot support each other. This doesn’t mean the meaning of the narration is incorrect. Indeed, Abu Bakr and Umar, radhiyAllahu ‘anhuma, were the viziers of Rasulullah (S), but the statement under discussion is not proven from the Messenger of Allah,(SAW). And Allah knows best.
 Those who declared him weak include Ahmed bin Hanbal, Abu Hatim, Abu Zar’ah, Abu Dawud, Ibn Hibban etc. Hafiz Ibn Hajar included him among mudallis narrators. See, “Tahdheeb At-Tahdheeb” (7/200-202), Tabaqat Al-Mudalliseen (pg.50).
 Ibn Mu’een said, “liar, he used to insult Uthman”. Abu Dawud and Ya’qoob bin Sufiyan said, “Rafidhi Khabeeth”. Nasai said, weak. Ibn Adi said, “It is clear from his reports that he was weak”. As-Saaji said, liar. Hakim and Naqqaash said, “Munkir Al-Hadith, he used narrate fabrications through Abul Jihaaf”. Abu Ahmed Al-Hakim said, “he was not strong”. Daar Qutni said, weak. [Tahdheeb (1/447-448)]
 Sufiyan Thawri and Ahmed bin Hanbal declared him reliable trustworthy. Abu Hatim said, Saleh Al-Hadith. Nasai said, “nothing bad with him”. While Ibn Adi said, “He, according to me, was not strong, and not to be taken as proof”. [Tahdheeb (3/170)]
 Dhahabi’s agreement with AL-Hakim in his Talkhis of Al-Mustadrak is an issue of debate among contemporary Hadith scholars, as whether Dhahabi’s agreement there is just a summary of Al-Hakim’s verdict or it is his real agreement. Dr. Azeez Rashid Muhammad Ad-Dayani, a Hadith teacher in a university of Baghdad, has a book “Tasheeh Ahadeeth Al-Mustadrak bain Al-Hakim An-Naisaburi wa AL-Hafiz Adh-Dhahabi” on the topic.
 Meezan Al-E’itedal (3/75)
 Besides that, Amr bin Ali said, liar. Abu Zur’ah said, weak. Abu Hatim Ar-Razi said, “Matrook Al-Hadith”. Abu Dawud said, “He was nobody”. Nasai said, “he was not trustworthy, and his report is not to be written”. Tirmidhi said, “he was weak, Dhaahib Al-Hadith”. Al-Jawzjani said, liar. Ali bin Junaid said, Matrook. [Tahdheeb At-Tahdheeb (7/186-187)]
 Besides that, Yahya bin Mu’een said regarding Sawwaar that he was nothing. Abu Dawud said, he was not a trustworthy narrator. Ahmed and Abu Hatim said, Matrook Al-Hadith. Ahmed also said, “he was nothing”. [Lisan Al-Meezan (3/128)]
 And Ibn Uqdah said, Munkar Al-Hadith. [Tahdheeb (9/380)]
 Ahmed and Daar Qutni said, Matrook. Nasai said, “he wasn’t trustworthy”. Ibn Mu’een said, “I’ve seen him and he is not truthful”. Abu Hatim said, Matrook Al-Hadith. [Lisan Al-Meezan (3/427)]