Hadith 6: Nabi salla Llahu ‘alayhi wa sallam looked at ‘Ali, Hassan, Hussain, and Fatimah and said: “‘I am at war with whoever makes war with you, and at peace with whoever makes peace with you.”
Hadith 5: Verily, Muhammad salla Llahu ‘alayhi wa sallam took me by the hand and said: “Whoever dies while having hatred for you has died the death of someone in the Days of Ignorance; he will be taken to account based on his deeds in Islam.…
December 6, 2018Hadith 7: “O ‘Ali, surely Allah has made in you an example from ‘Isa ‘alayh al Salam: The Yahud (Jews) hated him such that they slandered his mother; The Nasara (Christians) loved him such that they avowed for him that which he is undeserving of.”…
December 6, 2018BACK⇒ Return to Table of contents
Hadith 6
نظر النبي صلى الله عليه وسلم إلى علي، والحسن، والحسين، وفاطمة، فقال: أنا حرب لمن حاربكم، وسلم لمن سالمكم.
Nabi salla Llahu ‘alayhi wa sallam looked at ‘Ali, Hassan, Hussain, and Fatimah and said: “‘I am at war with whoever makes war with you, and at peace with whoever makes peace with you.”
This hadith is narrated by Abu Hurairah, Zaid ibn Arqam, Subayh and Umm Salamah radiya Llahu ‘anhum
The Hadith of Abu Hurairah
Imam Ahmed—and al Hakim in a similar manner—and others narrate — from Talid ibn Sulaiman — Abu al Jahhaf narrated to us — from Abu Hazim — from Abu Hurairah.[1]
Talid ibn Sulaiman is da’if jiddan (very weak). In fact, Imam Ahmed, Yahya al Saji and others deemed him a kadhdhab (liar).[2]
The Hadith of Zaid ibn Arqam
Al Mahamili narrates — from al Hassan ibn al Hussain al Ashqar (more famously known as al ‘Urni) — ‘Ali ibn Hashim narrated to us — from his father — from Abu al Jahhaf — from Muslim ibn Subayh — from Zaid ibn Arqam.[3]
There is a difference of opinion regarding the status of Abu al Jahhaf.
Al Hassan ibn al Hussain al Ansari al ‘Urni is da’if (weak). In fact, he is weaker than da’if (weak), as Abu Hatim and Ibn Hibban have mentioned. Al Albani did not know who he was and said his name was al Hussain ibn al Hassan al ‘Urni.[4]
Abu al Jahhaf inconsistently narrates this hadith. Al Tabarani and others narrate from Abu al Jahhaf — from Ibrahim ibn ‘Abdul Rahman ibn Subayh, the mawla (client) of Umm Salamah radiya Llahu ‘anha — from his grandfather — from Zaid ibn Arqam.[5]
There is a difference of opinion regarding the status of Abu al Jahhaf.
I could not trace Ibrahim ibn ‘Abdul Rahman ibn Subayh, the mawla (client) of Umm Salamah. Al Albani also did not know who he was.[6] What is apparent, then, is that he is majhul (unknown).
Abu al Jahhaf then narrates the same hadith with a different chain of transmission. Ibn Shahin narrates it with a chain of transmission that is saqit (wholly unreliable), as I have explained in the original work.
The hadith suffers from even more variance, as the following hadith will show.
The Hadith of Subayh
This version has three different chains of transmission:
1. Al Tabarani narrates — from Hussain ibn al Hassan al Ashqar — from ‘Ubaidullah ibn Musa — from Abu Madaʾ (he was a truthful man) — from Ibrahim ibn ‘Abdul Rahman ibn Subayh, the mawla (client) of Umm Salamah — from his grandfather, Subayh.[7]
There is a difference of opinion regarding the status of Hussain ibn al Hassan al Ashqar. However, the preponderant opinion is that he is da’if (weak). Some hadith critics have even accused him of lying.
I could not trace Abu Madaʾ. Al Albani reckoned his name was Rajaʾ ibn ‘Abdul Rahim Abu Madaʾ al Harawi al Qurashi.[8] His biography appears in Lisan al Mizan of Ibn Hajar. He is da’if (weak).
Ibrahim, as mentioned previously, is majhul (unknown).
2. Imam al Tirmidhi and others narrates — from Asbat ibn Nasr al Hamdani — from al Suddi — from Subayh, the mawla (client) of Umm Salamah — from Zaid ibn Arqam.[9]
There is a difference of opinion regarding the status of both Asbat ibn Nasr al Hamdani and al Suddi Ismail ibn ‘Abdul Rahman.
Subayh, the mawla (client) of Umm Salamah is majhul (unknown). Ibn Hibban deemed him a thiqah (reliable)—as is his habit deeming majhul (unknown) narrators as thiqat (reliable). Imam al Bukhari doubted whether the chain of transmission between him and Zaid was muttasil (contiguous) and said: “He did not mention that he heard (hadith) from Zaid.”[10]
3. Ibn ‘Asakir narrates this version with a chain of transmission that contains majahil (unknown narrators) who narrate from Abu Ishaq — from Zaid ibn Arqam.[11]
All the narrators beneath Abu Ishaq could not be traced.
Abu Ishaq is a mudallis[12] (obfuscates when he narrates) and a mukhtalit[13] (commits serious errors).
The Hadith of Umm Salamah
Ibn Jumay’ al Sidawi narrates — from Abu Hafs al A’sha — from Ismail ibn Abi Khalid — from Muhammad ibn Suqah — from the person who informed him — from Umm Salamah.[14]
Abu Hafs al A’sha’s name is ‘Amr ibn Khalid. He is a munkar al hadith (narrates unacceptable reports).[15]
The teacher of Muhammad ibn Suqah is majhul (unknown).
In short, all the different chains of transmission for this hadith are saqitah (wholly unreliable). They revolve around narrators suspected of lying and majahil (unknown narrators), etc. Therefore, the hadith is inauthentic.
[1] Imam Ahmed: Musnad Ahmed, 2/442 and Fadaʾil al Sahabah, hadith no. 1350; al Hakim: Mustadrak al Hakim, hadith no. 4713.
[2] Ibn Hajar: Tahdhib al Tahdhib, 1/477-448.
[3] Al Muhamili: Amali al Muhamili: Riwayah Ibn Yahya al Bayyi’, hadith no. 532.
[4] Al Albani: Silsilat Ahadith al Da’ifah, 13/60.
[5] Al Tabarani: al Mujam al Kabir, 3/2620 and al Mujam al Awsat, hadith no. 7259.
[6] Al Albani: Silsilat Ahadith al Da’ifah, 13/58.
[7] Al Tabarani: al Mujam al Awsat, hadith no. 2854.
[8] Al Albani: Silsilat Ahadith al Da’ifah, 13/59.
[9] Imam al Tirmidhi: Sunan al Tirmidhi, hadith no. 3870.
[10] Ibn Hajar: Tahdhib al Tahdhib, 4/359.
[11] Ibn ‘Asakir: Tarikh Dimashq, 13/218.
[12] For an explanation of this term. Click Here
[13] For an explanation of this term. Click Here
[14] Ibn Jumay al Saydawi: Mujam al Shuyukh, hadith no. 133.
[15] Ibn Hajar: Tahdhib al Tahdhib, 8/20.