Transmission ist:
The hadith from Mustadrak Al Hakim and tabrani al awsat
حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي غَسَّانَ الْفَرَائِضِيُّ ، حَدَّثَنِي أَبِي أَبُو غَسَّانَ أَحْمَدُ بْنُ عِيَاضِ بْنِ أَبِي طَيْبَةَ ، ثَنَا يَحْيَى بْنُ حَسَّانَ ، عَنْ سُلَيْمَانَ بْنِ بِلالٍ ، عَنْ يَحْيَى بْنِ سَعِيدٍ ، عَنْ أَنَسِ بْنِ مَالِكٍ ، قَالَ : كُنْتُ أَخْدُمُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَدَّمَ فَرْخًا مَشْوِيًّا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " اللَّهُمَّ ائْتِنِي بِأَحَبِّ الْخَلْقِ إِلَيْكَ وَإِلَيَّ يَأْكُلُ مَعِي مِنْ هَذَا الْفَرْخِ " ، فَجَاءَ عَلِيٌّ ، فَدَقَّ الْبَابَ ، فَقَالَ أَنَسٌ : مَنْ هَذَا ؟ ، قَالَ : عَلِيٌّ ، فَقُلْتُ : النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى حَاجَةٍ ، فَانْصَرَفَ ، ثُمَّ تَنَحَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَأَكَلَ ، ثُمَّ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " اللَّهُمَّ ائْتِنِي بِأَحَبِّ الْخَلْقِ إِلَيْكَ وَإِلَيَّ يَأْكُلُ مَعِي مِنْ هَذَا الْفَرْخِ " فَجَاءَ عَلِيٌّ ، فَدَقَّ الْبَابَ دَقًّا شَدِيدًا ، فَسَمِعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : " يَا أَنَسُ ، مَنْ هَذَا ؟ " قُلْتُ : عَلِيٌّ ، قَالَ : " أَدْخِلْهُ " ، فَدَخَلَ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَقَدْ سَأَلْتُ اللَّهَ ثَلاثًا بِأَنْ يَأْتِينِي بِأَحَبِّ الْخَلْقِ إِلَيْهِ وَإِلَيَّ يَأْكُلُ مَعِي مِنْ هَذَا الْفَرْخِ " ، فَقَالَ عَلِيٌّ : وَأَنَا يَا رَسُولَ اللَّهِ ! لَقَدْ جِئْتُ ثَلاثًا ، كُلُّ ذَلِكَ يَرُدَّنِي أَنَسٌ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " يَا أَنَسُ ، مَا حَمَلَكَ عَلَى مَا صَنَعْتَ ؟ " قُلْتُ : أَحْبَبْتُ أَنْ تُدْرِكَ الدَّعْوَةُ رَجُلا مِنْ قَوْمِي ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لا يُلامُ الرَّجُلُ عَلَى حُبِّ قَوْمِهِ " . لَمْ يَرْوِ هَذَا الْحَدِيثَ عَنْ يَحْيَى بْنِ سَعِيدٍ إِلا سُلَيْمَانُ بْنُ بِلالٍ ، وَلا عَنْ سُلَيْمَانَ إِلا يَحْيَى بْنُ حَسَّانَ ، تَفَرَّدَ بِهِ : مُحَمَّدُ بْنُ أَبِي غَسَّانَ ، عَنْ أَبِيهِ
Muhammed bin Abi Ghassan ,from his father ( Ahmed bin Ayadh ) from yahaya bin Hassan from Sulaiman ibn Bilal from yahaya ibn saeed from Anas ibn Malik::
Summary of the narration:
" A chicken was brought to prophet (s.a.w) and he prayed OAllah , send me the most beloved of your creation to eat with me from the chicken , and Ali came , Anas (r.a) who would be serving prophet(s.a.w) attended the door and returned Ali by saying Prophet (s.a.w) is busy ,Ali (r.a) goes back and comes again and Anas (r.a) returns him like previously and Ali (r.a) comes third time till prophet (s.a.w) asks Anas to let him in and then Anas excuses himself by saying i wanted a person from Ansar to to share the bird with prophet ....
"
The final comment of of imam tabrani is reproduced here for latter use:
. لَمْ يَرْوِ هَذَا الْحَدِيثَ عَنْ يَحْيَى بْنِ سَعِيدٍ إِلا سُلَيْمَانُ بْنُ بِلالٍ ، وَلا عَنْ سُلَيْمَانَ إِلا يَحْيَى بْنُ حَسَّانَ ، تَفَرَّدَ بِهِ : مُحَمَّدُ بْنُ أَبِي غَسَّانَ ، عَنْ أَبِيهِ
No body has transmitted this from yahaya bin saeed except Sulaiman bin Bilal and none from Sulaiman except yahaya ibn Hassan and none from yahaya ibn Hassan except the isolated transmittion of Muhammad bin Abi ghasaan from his his father
To me personally ,the text looks like a dilebrate dramatization of events ,Anas (r.a) returning Ali (r.a) back and then on the third go Prophet (s.a.w) breaking the iteration isn't explained.
The reason that Anas (r.a) gives for returning Ali (r.a) is literally tribalism, this isn't corrabrated about Anas (r.a)
We read in sahih Al Bukhari
Sahih al-Bukhari 3688
Narrated Anas: A man asked the Prophet (ﷺ) about the Hour (i.e. Day of Judgment) saying, "When will the Hour be?" The Prophet (ﷺ) said, "What have you prepared for it?" The man said, "Nothing, except that I love Allah and His Apostle." The Prophet (ﷺ) said, "You will be with those whom you love." We had never been so glad as we were on hearing that saying of the Prophet (i.e., "You will be with those whom you love.") Therefore, I love the Prophet, Abu Bakr and `Umar, and I hope that I will be with them because of my love for them though my deeds are not similar to theirs.
If it is argued that the former inclination towards Ansar was at a young age , (although it seems to be self refuting , a child of 9/10 won't think about tribalism )
Then it would be answered that at a latter stage the ist person he would love most was Ali (r.a) , because if he knows that Ali (r.a) Is most beloved of Prophet (s.a.w) it would be no point longing to be with Abu Bakr and Umar.
Now back to the heart of matter :
Imam Hakim after quoting this hadith says
حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ، وَلَمْ يُخَرِّجَاهُ "
This hadith is authentic according to the standards of shaykhayn:
Dhahbi in takhlees points out :
ابن عياض لا أعرفه
Ibn Ayadh ,i don't know him
People back this up with Dhahbi's reconsideration of Muhammad ibn Ahmed ibn Ayadh
محمد بن أحمد بن عياض. روى عن أبيه أبي غسان أحمد بن عياض عن أبي طيبة المصري، عن يحيى بن حسان، فذكر حديث الطير.
وقال الحاكم: هذا على شرط البخاري ومسلم.
قلت: الكل ثقات إلا هذا، فإنها أتهمه به، ثم ظهر لي أنه صدوق-----فأما أبوه فلا أعرفه.
So dhahbi says , narrates the hadith of tayr through the chain mentioned above, and Hakim said it is upon the conditions of Bukhari and Muslim , i had said all are thiqaat in this chain except him i charged him earlier ( with forgery of this hadith) ,then i came to know he is sadooq , as far as his father is concerned then i dont know him.
The problem didn't go anywhere ,it just shifted from criticism of one narrator to his father from whom he is transmitting.
But as i said in the introduction the people of bidah will not leave it at that they will use whatever they can to try to strengthen all rubbish at their hands .so we are all set for a second round of back up :
It is argued that with imam Ad Dhahbi is method of declaring unknown narrators as reliable as imam ad dhahbi says :
الثقة: من وثقه كثير، ولم يضعف. ودونه: من لم يوثق ولا ضعف. فإن خرج (2) حديث هذا في "الصحيحين"، فهو موثق بذلك. وإن صحح له مثل الترمذي وابن خزيمة، فجيد أيضا. وإن صحح له كالدارقطني والحاكم، فأقل أحواله: حسن حديثه:
الموقظة في علم مصطلح(ص 78)
So Dhahbi is saying ,if there is no endorsement or criticism on a narrator and if he his narrations have been authenticated by likes of darqutni and Hakim then he is Hassan Al hadees
Now what is interesting with this new card they bring up is that any naive reader will catch the trick here , if such was the methodology with dhahbi ,then he wouldn't require criticising the hadith in mustadrak in the ist place ,and then he wouldn't require criticising father of Muhammad ibn Abi ghasaan the next time.
Even if this was accepted as the methodology of dhahbi in elevating unknown narrators still the authentications of Mustadrak will be excluded from this rule because Dhahbi himself says about Al Hakim
.صدوق، لكنه يصحح في مستدركه أحاديث ساقطة، ويكثر من ذلك، فما أدرى هل خفيت عليه فما هو ممن يجهل ذلك، وإن علم فهذه خيانة عظيمة، ثم هو شيعي مشهور بذلك من غير تعرض للشيخين.
❝He is a truthful scholar, but he authenticates in his Mustadrak ahādīth that are rejected, and he does this a lot. I do not know if this matter was hidden from him. If so then he is from the one who is ignorant of it. And if he knew then this is a great treachery....
The conclusion is that the problem isnt going anywhere, every trick played has a strong hammer blow awaiting.
But it didn't stop here , the guy then turned around arguing that if some 3-4 people transmit from a person he automatically becomes reliable and other cringey stuff like this
So while he has been parroting about dhahbi all the while , we also bring one quote from dhahbi in the end to put this argument to rest once for all ,but before that we remind ourselves of the comment of imam tabarani
لَمْ يَرْوِ هَذَا الْحَدِيثَ عَنْ يَحْيَى بْنِ سَعِيدٍ إِلا سُلَيْمَانُ بْنُ بِلالٍ ، وَلا عَنْ سُلَيْمَانَ إِلا يَحْيَى بْنُ حَسَّانَ ، تَفَرَّدَ بِهِ : مُحَمَّدُ بْنُ أَبِي غَسَّانَ ، عَنْ أَبِيهِ
No body has transmitted this from yahaya bin saeed except Sulaiman bin Bilal and none from Sulaiman except yahaya ibn Hassan and none from yahaya ibn Hassan except the isolated transmittion of Muhammad bin Abi ghasaan from his his father
Now see it comming, dhahbi says in tarikh ul islam
(محمد بن أحمد بن عياض. أبو علاثة المصري.)) ) عن: محمد بن رمح، وحرملة. وعنه: علي بن محمد المصري، والطبراني، ومحمد بن أحمد الصفار، وحميد بن يونس، وجماعة.
وتفرد عن أبيه أبي غسان أحمد بن عياض بن أبي طيبة بما ينكر
What he is alone in narrating from his father that which has been considered munkar.
But it won't stell here he would build more stealthley doors plunder more books and thus waste everybody's time .
But what we should ask ourselves is ,why are there people too stubborn in authenticating these narrations the answer we have given already.