IMAM ALI (ع) FOUGHT FOR THE INTERPRETATION OF THE HOLY QUR'AN

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The question: the hadith narrated from the Messenger, peace and blessings be upon him and his family:

أنا أقاتل على التنزيل وعليٌّ يقاتل على التأويل

"I fight for the revelation (tanzīl), and ʿAlī fights for the interpretation (taʾwīl).” [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11]

Has this narration been transmitted through the sources of the Sunni tradition, and what is the meaning of this noble hadith?

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Yes, a narration with wording close to this noble hadith has been reported through widespread chains from the traditions of the general scholars. Among these are the following:

The first narration

What Ahmad bin Hanbal recorded in his Musnad through his chain of transmission from Isma'il bin Raja' al-Zubaidi, from his father, who said:

كنَّا جلوساً ننتظرُ رسولَ الله (ص) فخرج علينا من بعض بيوت نسائه قال: فقمنا معه فانقطعتْ نعلُه فتخلَّف عليها عليٌّ يخصفُها، فمضى رسولُ الله (ص) ومضينا معه، ثم قام ينتظرُه وقمنا معه فقال: إنَّ منكم مَن يُقاتلُ على تأويل هذا القرآن كما قاتلتُ على تنزيله، فاستشرفنا، وفينا أبو بكرٍ وعمر فقال: لا ولكنَّه خاصفُ النعل قال: فجئنا نبشِّره قال: وكأنَّه قد سمِعه

"I heard Abu Sa‘id al-Khudri say: We were sitting, waiting for the Messenger of Allah (peace be upon him), when he came out to us from one of the houses of his wives. We stood up with him, and his sandal strap broke. Ali stayed behind to mend it, while the Messenger of Allah (peace be upon him) continued walking, and we proceeded with him. Then, he stopped and waited for Ali, and we stood with him. He then said: 'Among you is one who will fight over the interpretation of this Qur’an just as I fought over its revelation.'

We eagerly looked forward to knowing who it was, while Abu Bakr and Umar were among us. The Prophet (peace be upon him) said: 'No, it is the one mending the sandal.' We then approached Ali to give him the glad tidings, and it was as if he had already heard it." [12]

I say: Al-Haythami included this narration in Majma‘ al-Zawa’id and commented on it, stating:

رواه أحمد ورجاله رجال الصحيح غير فطر بن خليفة وهو ثقة وأورد البيهقي في دلائل النبوة وأورده ابن حبَّان في صحيحه وأورده أحمد بن حنبل في الفضائل مختصراً

"Ahmad reported it, and its narrators are those of al-Sahih, except for Fitr ibn Khalifah, who is trustworthy." [13]

Al-Bayhaqi also included it in Dala'il al-Nubuwwah [14], Ibn Hibban in his Sahih [15], and Ahmad bin Hanbal in Fada'il in an abridged form. [16]

The second narration

Al-Hakim An-Naysaburi narrated through his chain of transmission from Abu Sa‘id, may Allah be pleased with him, who said:

كنَّا مع رسولِ الله صلى الله عليه وآله فانقطعتْ نعلُه فتخلَّف عليٌّ يخصفُها "فمشى قليلاً ثم قال: إنَّ منكم مَن يُقاتلُ على تأويل القرآن كما قاتلتُ على تنزيله، فاستشرفََ لها القومُ، وفيهم أبو بكرٍ وعمر، قال أبو بكر: أنا هو؟ قال: لا، قال عمر: أنا هو؟ قال: لا ولكن خاصفُ النعل يعنى عليَّاً، فاتيناه فبشَّرناه فلم يرفع به رأسه كأنَّه قد كان سمِعه من رسول الله صلَّى الله عليه وآله

"We were with the Messenger of Allah (peace and blessings be upon him and his family), when his sandal strap broke. Ali stayed behind to mend it. The Prophet walked a little and then said: ‘Among you is one who will fight over the interpretation of the Qur’an just as I fought over its revelation.’ The people eagerly sought to know who it was, among whom were Abu Bakr and Umar.

Abu Bakr asked, ‘Is it me?’ He replied, ‘No.’

Umar asked, ‘Is it me?’ He replied, ‘No, but it is the one mending the sandal,’ meaning Ali.

We then went to Ali and gave him the glad tidings, but he did not even lift his head, as if he had already heard it from the Messenger of Allah (peace and blessings be upon him and his family)."

I say: Al-Hakim al-Naysaburi commented on this hadith, saying:

هذا حديث صحيح على شرط الشيخين ولم يخرجاه

"This hadith is authentic according to the criteria of al-Shaykhayn [al-Bukhari and Muslim], yet they did not include it." [17]

Al-Dhahabi mentioned it in Talkhis al-Mustadrak without critiquing it [and in fact authenticated it based upon the condition of Al-Bukhari and Muslim] [18], and al-Nasa'i included it in Khasa'is Amir al-Mu’minin ['Ali]. [19]

The third narration

Al-Haythami recorded in Majma‘ al-Zawa’id:

وعن أبي سعيد الخدري قال: سمعتُ رسول الله (ص) يقول: إنَّ منكم مَن يقاتل على تأويل القرآن كما قاتلتُ على تنزيله، فقال أبو بكر: أنا هو يا رسول الله؟ قال لا، قال عمر: أنا يا رسول الله؟ قال: لا لكنَّه خاصفُ النعل، وكان أعطى عليَّاً نعلَه يخصفُها.

From Abu Sa‘id al-Khudri, who said: "I heard the Messenger of Allah (peace be upon him) say: ‘Among you is one who will fight over the interpretation of the Qur’an just as I fought over its revelation.’

Abu Bakr asked, ‘Is it me, O Messenger of Allah?’ He replied, ‘No.’

Umar asked, ‘Is it me, O Messenger of Allah?’ He replied, ‘No, but it is the one mending the sandal.’

At that moment, the Prophet had given his sandal to Ali, who was repairing it."

I say: Al-Haythami commented on this hadith, stating:

رواه أبو يعلي ورجاله رجال الصحيح

"It was narrated by Abu Ya‘la, and its narrators are those of al-Sahih." [20]

He also mentioned elsewhere in the book [Majma' Al-Fawa'id]:

رواه أحمد وإسناده حسن. قلتُ وله طريقٌ أطول من هذه في مناقب عليٍّ وكذلك أحاديث فيمَن يقاتله

"It was reported by Ahmad, and its chain is hasan (good)."

I say: There exists a longer chain for this narration in the merits of Ali, as well as other hadiths concerning those who would fight against him. [21]

The fourth narration

Al-Nasa'i recorded in Al-Sunan al-Kubra through his chain of transmission from Abu Sa‘id al-Khudri, who said:

كنَّا جلوساً ننتظرُ رسولَ الله (ص) فخرج إلينا قد انقطع شسعُ نعلِه فرمى بها إلى عليٍّ فقال: إنَّ منكم مَن يُقاتلُ على تأويل القرآن كما قاتلتُ على تنزيله، فقال أبو بكر: أنا؟ قال: لا، قال عمر: أنا؟ قال: لا ولكن صاحبُ النعل

"We were sitting, waiting for the Messenger of Allah (peace be upon him), when he came out to us with his sandal strap broken. He threw it to Ali and said: ‘Among you is one who will fight over the interpretation of the Qur’an just as I fought over its revelation.’

Abu Bakr asked, ‘Is it me?’ He replied, ‘No.’

Umar asked, ‘Is it me?’ He replied, ‘No, but it is the one with the sandal.’"

Al-Nasa'i also included this narration in Al-Khasa'is. [22]

The fifth narration

Ibn Abi Shaybah al-Kufi recorded in Al-Musannaf through his chain of transmission from Abu Sa‘id al-Khudri, who said:

كنَّا جلوساً في المسجد فخرج رسولُ الله (ص) فجلس إلينا ولكأنَّ على رؤوسنا الطير، لا يتكلَّمُ أحدٌ منَّا، فقال: إنَّ منكم رجلاً يُقاتلُ الناسَ على تأويل القرآن كما قُوتلتم على تنزيله، فقام أبو بكر فقال: أنا هو يا رسول الله؟ قال: لا، فقام عمر فقال: أنا هو يا رسول الله؟ قال: لا، ولكنَّه خاصفُ النعل في الحجرة"، قال: فخرج علينا عليٌّ ومعه نعلُ رسول الله (ص) يُصلح منها

"We were sitting in the mosque when the Messenger of Allah (peace be upon him) came out and sat with us. It was as if birds were perched on our heads, and none of us spoke.

He then said: ‘Among you is a man who will fight people over the interpretation of the Qur’an just as you were fought over its revelation.’

Abu Bakr stood up and asked, ‘Is it me, O Messenger of Allah?’ He replied, ‘No.’

Then Umar stood up and asked, ‘Is it me, O Messenger of Allah?’ He replied, ‘No, but it is the one mending the sandal in the chamber.’

He said: Then Ali came out to us, holding the sandal of the Messenger of Allah (peace be upon him), repairing it." [23]

The sixth narration

Al-Suyuti recorded in Jami‘ al-Ahadith from Abu Dharr, who said:

كنتُ مع النبىِّ (ص) وهو ببقيع الغرقد فقال: والذى نفسى بيده إنَّ فيكم رجلاً يُقاتل الناس من بعدى على تأويل القرآن كما قاتلتُ المشركين على تنزيله وهم يشهدون أن لا إله إلا الله فيكبر قتلُهم على الناس حتى يطعنوا على وليِّ الله ويسخطوا عملَه كما سخط موسى أمر السفينة وقتل الغلام وإقامة الجدار وكان خرقُ السفينة، وقتلُ الغلام وإقامةُ الجدار لله رضىً وسخط ذلك موسى"

"I was with the Prophet (peace be upon him) at Baqi‘ al-Gharqad, and he said:

'By the One in whose hand is my soul, among you is a man who will fight people after me over the interpretation of the Qur’an, just as I fought the polytheists over its revelation. They will bear witness that there is no god but Allah, and their killing will seem grievous to the people, to the extent that they will criticize the guardian of Allah and be displeased with his actions—just as Moses was displeased with the matter of the ship, the killing of the boy, and the erecting of the wall. Yet, the damage to the ship, the killing of the boy, and the building of the wall were acts pleasing to Allah, though they displeased Moses.'"

This narration was recorded by al-Daylami and cited by al-Muttaqi al-Hindi in Kanz al-‘Ummal, who stated that it was reported by al-Daylami. Al-Muwaffaq al-Khwarizmi also included it with a chain of transmission in Manaqib. [24] [25] [26]

The seventh narration

Ibn al-Athir recorded in Usud al-Ghabah:

روى -عبد الرحمن بن بشير الأنصاري- عن النبيِّ (ص) في فضل عليٍّ روى عنه الشعبي وابن سيرين وعبد الملك بن عمير روى السرى بن إسماعيل عن عامر الشعبي عن عبد الرحمن بن بشير قال: كنَّا جلوساً عند النبيِّ (ص) إذ قال: ليضربنَّكم رجلٌ على تأويل القرآن كما ضربتُكم على تنزيلِه، فقال أبو بكر: أنا هو؟ قال: لا، قال عمر: أنا هو؟ قال: لا ولكن خاصفُ النعل، وكان عليٌّ يخصفُ نعل رسول الله (ص)

"Abd al-Rahman bin Bashir al-Ansari narrated from the Prophet, peace be upon him,  regarding the virtues of Ali. This narration was transmitted by al-Sha‘bi, Ibn Sirin, and Abd al-Malik ibn ‘Umayr.

Al-Sari ibn Isma‘il narrated from ‘Amir al-Sha‘bi, from Abd al-Rahman ibn Bashir, who said:

'We were sitting with the Prophet (peace be upon him) when he said: "A man among you will strike you over the interpretation of the Qur’an just as I struck you over its revelation."

Abu Bakr asked, ‘Is it me?’ He replied, ‘No.’

Umar asked, ‘Is it me?’ He replied, ‘No, but it is the one mending the sandal.’

At that moment, Ali was repairing the sandal of the Messenger of Allah, peace be upon him."

Ibn Al-Athir commented:

أخرجه الثلاثة

"This narration was recorded by the three persons." [27]

I say: Ibn Hajar also recorded it in Al-Isabah, stating:

ذكره الباوردي وابن منده وأخرجا من طريق سيف بن محمد عن السدي بن يحيى عن الشعبي عن عبد الرحمن بن بشير .."

"It was mentioned by al-Bawardi and Ibn Mandah, who both reported it through the chain of Sufyan ibn Muhammad, from al-Suddi ibn Yahya, from al-Sha‘bi, from Abd al-Rahman ibn Bashir…" [28]

Abu Nu‘aym also included it in Ma‘rifat al-Sahabah from Abd al-Rahman ibn Bashir al-Ansari, and Ibn ‘Asakir cited it in Tarikh Madinat Dimashq. [29]

The eight narration

Al-Nasa'i has recorded the following in Al-Sunan al-Kubra:

أخبرنا محمد بن عبد الله بن المبارك قال حدثنا الأسود بن عامر قال حدثنا شريك عن منصور فليضربنَّكم على الدين أو يضرب بعضكم، فقال أبو بكر: أنا هو يا رسول الله؟ قال: لا قال: عمر أنا هو يا رسول الله؟ قال: لا ولكن ذلك الذي يخصف النعل وقد كان أعطى عليَّاً نعله يخصفًها" ذكر قول النبيِّ صلى الله عليه وآله وسلم لعلي إن الله سيهدي قلبك ويثبت لسانك

Muhammad bin ‘Abdullah bin al-Mubarak narrated to us, saying:

Al-Aswad bin ‘Amir reported to us, saying:

Sharik narrated from Mansur, from Rabi‘, from Ali, who said:

"A group of people from Quraysh came to the Prophet (peace and blessings be upon him). He then said:

'O people of Quraysh, by Allah, Allah will send upon you a man from among you whose heart He has tested for faith. He will strike you over the religion, or some of you will strike others.'

Abu Bakr asked, ‘Is it me, O Messenger of Allah?’ He replied, ‘No.’

Umar asked, ‘Is it me, O Messenger of Allah?’ He replied, ‘No, but it is the one mending the sandal.’

At that moment, the Prophet had given his sandal to Ali, who was repairing it."

The narration also includes the Prophet’s statement to Ali: "Indeed, Allah will guide your heart and make your tongue steadfast." [30]

I say:

Al-Hakim al-Naysaburi also recorded this narration in Al-Mustadrak with slight variations and commented:

هذا حديث صحيح على شرط مسلم ولم يُخرِّجاه

"This hadith is authentic according to the criteria of Muslim, yet he did not include it." [31]

He made the same comment about the narration in another part of his book. [32]

Al-Tirmidhi recorded a similar narration in his Sunan. [33]

These are some of the chains and sources of this noble hadith as found in the works of the Sunni scholars. Those who seek further details may refer to Sharh Ihqaq al-Haqq [34] by Sayyid al-Mar‘ashi (may Allah have mercy on him).

Implications of the Noble Hadith

As for the implication of this noble hadith—which indicates that Ali (peace be upon him) will fight for the interpretation of the Qur’an—there are several key points, including:

First: The hadith implies that Ali, the Commander of the Believers (peace be upon him), will fight against those who deviate from the Qur’an after the death of the Messenger of Allah (peace be upon him), despite their acknowledgment that the Qur’an is from Allah. There would be no justification for fighting them after this acknowledgment, except for their deviation from the Qur’an and their adoption of a path contrary to that which the Qur’an clearly outlined.

Second: The hadith, in its various chains and wordings, indicates that Ali (peace be upon him) was tasked with fighting those who opposed the Qur’an after the Prophet (peace be upon him). His battle against them, in its reality and essence, was a battle over the interpretation of the Qur’an. Just as the Prophet (peace be upon him) was tasked with fighting for the revelation of the Qur’an and fulfilled this mission, so too was Ali (peace be upon him) tasked with fighting for the correct interpretation of the Qur’an and he fulfilled this duty.

Third: The hadith indicates that Ali's (peace be upon him) battle for the interpretation of the Qur’an was a great virtue, nearly as significant as fighting for the revelation of the Qur’an. This is reflected in the comparison between the Prophet’s (peace be upon him) role, which was to fight for the revelation, and Ali's (peace be upon him) role, which was to fight for its interpretation. It is also consistent with the Prophet's (peace be upon him) comparison of fighting for the interpretation of the Qur’an to fighting for its revelation, emphasizing the importance and profound impact of this mission. The Prophet (peace and blessings be upon him and his family) said: "Among you is one who will fight over the interpretation of the Qur’an just as I fought over its revelation."

This virtue, in any case, is one of the greatest distinctions given to Ali (peace be upon him). For this reason, the Companions were eager to know who would fulfill this role and each one wished it for themselves before the Prophet (peace be upon him and his family) informed them that it was a responsibility designated specifically for Ali (peace be upon him). Given the immense significance of this task in their minds, some of them quickly went to convey the good news to Ali (peace be upon him). It became clear to them that Ali (peace be upon him) was already aware that this responsibility was entrusted to him after the departure of the noble Prophet (peace be upon him).

Fourth: The hadith indicates that those whom Imam Ali (peace be upon him) fought after the Prophet (peace and blessings be upon him and his family) were deviating from the glorious Quran, and their deviation and misguidance were not due to ignorance or doubt; otherwise, fighting them would not have been justified. It also indicates that their misguidance and deviation were of such gravity that it necessitated the obligation of fighting them, just as the Quran’s revelation necessitated fighting those who deny its revelation and wage war against it.

Fifth: The noble hadith shows that what Imam Ali (peace be upon him) clarifies regarding the objectives and meanings of the Quran is the truth that deserves to be relied upon and followed. Any interpretation or explanation of the Quran that contradicts Imam Ali's (peace be upon him) interpretation is false.

The task of Imam Ali (peace be upon him) to fight based on the interpretation of the Quran implies that he is fully knowledgeable of the objectives of the Quran, its interpretations, the meanings of its verses, their outcomes, and the appropriate contexts for their application.  Otherwise, he would not have been entrusted with the duty of fighting based on its interpretation, for fear that he might fight for something the Quran does not intend. Therefore, his being assigned to fight based on the interpretation of the Quran clearly and undeniably indicates that he (peace be upon him) comprehends all of its objectives, is aware of the points of deviation in its interpretation that necessitate fighting, and the situations that require explanation and clarification without resorting to combat.

Accordingly, every instance in which Imam Ali (peace be upon him) took a stance to clarify one of the Quran's objectives must be relied upon, as he is the one most knowledgeable of the true objectives of the Quran. Any interpretation contrary to his is false, as one cannot build on an understanding of the Quran that contradicts its true intention.

Thus, this noble hadith clarifies one of the manifestations of the narration from the Prophet (peace and blessings be upon him and his family) that Ali (peace be upon him) is with the Qur'an, and the Qur'an is with Ali (peace be upon him), and they will never separate. It also elucidates one of the manifestations of the well-known hadith of the Thaqalayn, which foretells that the Qur'an and the Ahl al-Bayt will never part until they return to the Prophet (peace be upon him and his family) at the Pond (of Kawthar).

This is further supported by a narration reported by Al-Hakim al-Naysaburi in his Mustadrak al-Sahihayn, where he cites a chain of transmission from Abu Thabit, the freedman of Abu Dharr, who said:

كنتُ مع عليٍّ (ع) يوم الجمل فلمَّا رأيتُ فلانة واقفةً دخلني بعضُ ما يدخلُ الناس، فكشف اللهُ عنِّى ذلك عند صلاة الظهر فقاتلتُ مع أمير المؤمنين، فلمَّا فرغ ذهبتُ إلى المدينة فأتيتُ أمَّ سلمة فقلتُ إنِّي والله ما جئتُ أسأل طعاماً ولا شراباً ولكنِّي مولىً لأبي ذر فقالت: مرحباً فقصصتُ عليها قصَّتي فقالت: أين كنتَ حين طارت القلوبُ مطائرها قلتُ إلى حيثُ كشفَ اللهُ ذلك عني عند زوال الشمس قالت: أحسنتَ، سمعتُ رسول الله صلَّى الله عليه وآله يقول: عليٌّ مع القران مع والقرآن مع عليٍّ لن يتفرقا حتى يردا عليَّ الحوض

"I was with Ali (peace be upon him) on the Day of the Camel, and when I saw so-and-so standing, I was overcome by some feelings that affect people. But Allah alleviated that for me during the Dhuhr prayer, and I fought alongside the Commander of the Believers. After the battle, I went to Medina and visited Umm Salama. I told her, 'By Allah, I have not come to ask for food or drink, but I am the freedman of Abu Dharr.' She welcomed me, and I told her my story. She then asked, 'Where were you when hearts were divided?' I replied, 'Where Allah relieved me of that at the time of the midday sun.' She said, 'You did well. I heard the Messenger of Allah (peace and blessings be upon him and his family) say: 'Ali is with the Quran, and the Quran is with Ali; they will never separate until they come to me at the Pond.'"

Al-Hakim al-Naysaburi commented on this narration, saying:

هذا حديثٌ صحيحُ الاسناد وأبو سعيد التيمي هو عقيصاء ثقةٌ مأمون، ولم يُخرِّجاه

"This hadith is authentic in its chain of transmission, and Abu Sa'id al-Tamimi is a trustworthy and reliable figure. They did not include it in their collections." [35] 

References

[1] Al-Khisal, Shaykh As-Saduq, Volume 2, Page 650

[2] Kifayah Al-Athar, Al-Khazzaz Al-Qummi, Page 117

[3] Al-Irshad, Shaykh Al-Mufid, Volume 1, Page 123

[4] Tafsir Al-'Ayyashi, Al-Ayyashi, Volume, Page 15-16

[5] Basa'ir Ad-Darajat – Muhammad bin al-Hasan As-Saffar, Page 329

[6] Al-Kafi, Shaykh Al-Kulayni, Volume 5, Page 12

[7] Tahdhib Al-Ahkam, Shaykh At-Tusi, Volume 4, Page 116

[8] Tahdhib Al-Ahkam, Shaykh At-Tusi, Volume 6, Page 137

[9] Al-Ifsah, Shaykh Al-Mufid, Page 135

[10] Manaqib Al-Imam Ali peace be upon him, Volume 2, Page 10

[11] Manaqib Al-Imam Ali peace be upon him, Volume 2, Page 10

[12] The Sunni Scholar Shu'ayb Al-Arna'ut has said: 

حديث صحيح

"This is an authentic [Sahih] Hadith."

[Musnad Ahmad bin Hanbal, Ahmad bin Hanbal, Annotator Shu'ayb Al-Arna'ut, Volume 18, Pages 295-196]

[13] Majma' al-Zawa'id wa Manba' al-Fawa'id, Al-Haythami, Nur al-Din, Volume: 9, Page 133-134

[14] Ad-Dala'il An-Nubuwwah, Al-Bayhaqi, Volume 6, Page 436

[15] Sahih Ibn Hibban, Ibn Hibban, Volume 4, Page 199

[16] Fadha'il Ahmad bin Hanbal, Ahmad bin Hanbal, Volume 2, Page 627

[17] Al-Mustadrak 'Ale As-Sahihayn, Al-Hakim An-Naysaburi, Volume 3, Page 132

[18] The Sunni Scholar Ad-Dhahabi has said:

على شرط البخاري ومسلم

"It is [Sahih] according to the condition of Al-Bukhari and Muslim."

[At-Talkhis, Al-Dhahabi, Hadith 4621]

[19] Khasa'is Ali (peace be upon), An-Nasa'i, Page 55

[20] Majma' al-Zawa'id wa Manba' al-Fawa'id, Nur Ad-Din Al-Haythami, Volume 5, Page 186

[21] Majma' al-Zawa'id, Al-Haythami, Volume 6,  Page 244

[22] Sunan Al-Kubra, An-Nasa'i, Volume 7, Page 466

[23] The Annotator Sa'ad bin Nasser bin Abdulaziz Abu Habib Al-Shathri has said: 

صحيح

"Sahih [It's authentic]."

[Al-Mussanaf, Ibn Abi Shaybah, Annotator: Saad bin Nasser bin Abdulaziz Abu Habib Al-Shathri, Volume 18, Page 61]

[24] Jami' Al-Ahadith, As-Suyuti, Volume 38, Page 371

[25] Kanz Al-'Ummal, Muttaqi Al-Hindi, Volume 11, Page 613

[26] Al-Firdaws Bi-Ma'thur Al-Khattab, Ad-Daylami, Volume 4, Page 368

[27] Asad Al-Ghabah, Ibn Al-Athir, Volume 3, Page 426

[28] Al-Isabah Fi Tamyiz As-Sahaba, Ibn Hajar Al-'Asqalani, Volume 4, Page 245  

[29] Ma'rifat As-Sahaba, Abu Na'im Al-Isbahani, Volume 4, Page 1842

[30] Sunan Al-Kubra, An-Nasa'i, Volume 7, Page 420

[31] Al-Mustadrak 'Ale As-Sahihayn, Al-Hakim An-Naysaburi, Volume 2, Page 149

[32] Al-Mustadrak 'Ale As-Sahihayn, Al-Hakim An-Naysaburi, Volume 4, Page 332

[33] The Sunni Scholar At-Tirmidhi has said: 

هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ

"This is a Hasan Sahih hadith."

[Jami' at-Tirmidhi 3715, Abu 'Isa At-Tirmidhi, Book 49, Hadith 111]

[34] Sharh Ihqaq Al-Haqq, As-Sayyid Al-Mar'ashi, Volume 1-33

[35] Al-Mustadrak 'Ale As-Sahihayn, Al-Hakim An-Naysaburi, Volume 3, Page 134

The Sunni Scholar Adh-Dhahabi: 

صحيح

"Sahih [Authentic]."

[Talkhis Adh-Dhahabi, Adh-Dhahabi, Hadith 4628]

The original text in Arabic can be found here

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