1. Abu Hurayrah (rta) 

حدثنا عبد اللّٰه حدثني أبي ثنا تليد بن سليمان قال ثنا أبو الحجاف عن أبي حازم عن أبي هريرة قال نظر النبي صلي اللّٰه عليه وسلم إلي علي والحسن والحسين وفاطمة فقال أنا حرب لمن حاربكم وسلم لمن سالمكم

Abu Hurayrah stated: “The Prophet (sws) glanced at ‘Ali, al-Hasan, al-Husayn and Fatimah and said: ‘I am war for those who wage war against you and I am peace for those who make peace with you.’”1

 Following is the schematic illustration of the isnad of this narrative’s variants:

About Talid ibn Sulayman, al-Mizzi records: Yahya ibn Ma‘in says that he is laysa bi shay’ and at another instance says that he is a liar, a dajjal and that he did not write from him and that may God and the angels and humankind curse him; al-‘Ijli says la ba’sa bihi, inclined to Shiism and is a mudallis; Abu Da’ud says that he is a rafidi khabith and an evil person who abused Abu Bakr (rta) and ‘Umar (rta); al-Nasa’i says that he is da‘if; Muhammad ibn ‘Abdullah ibn ‘Ammar says za‘amu anahu la ba’sa bihi; Salih ibn Muhammad says la yuhtajju bi hadithihi and Ahmad ibn Hanbal says that he lies; Ibn ‘Adi also regards him to be da‘if.2

Ibn Hajar says that he is rafidi da‘if and says that Salih ibn Muhammad ibn Jazarah states that authorities call Talid as balid.3

Al-Daraqutni says that he is da‘if.4

Abu Nu‘aym says that he narrates fabricated narratives from Abu al-Jihaf and lying and concoction are ascribed to him.5

2. Zayd ibn Arqam (rta) 

أخبرنا الحسن بن سفيان حدثنا أبو بكر بن أبي شيبة حدثنا مالك بن إسماعيل عن أسباط بن نصر عن السدي عن صبيح مولي أم سلمة عن زيد بن أرقم أن النبي صلي اللّٰه عليه وسلم قال لفاطمة والحسن والحسين أنا حرب لمن حاربكم وسلم لمن سالمكم

Zayd ibn Arqam stated: “The Prophet said to Fatimah, al-Hasan and al-Husayn: ‘I am war for those who wage war against you and I am peace for those who make peace with you.’”6 

Following is the schematic illustration of the isnad of this narrative’s variants:

About Isma‘il ibn ‘Abd al-Rahman al-Suddi al-Kabir, al-Mizzi records: Yahya ibn Ma‘in and ‘Abd al-Rahman ibn Mahdi regard him to be da‘if; al-Sa‘di says that he is a great liar and abuses [the companions]; Abu Zur‘ah says he is layyiṇ; Abu Hatim says: yuktabu hadithuhu wa la yuhtajju bihi.7

About Asbat ibn Nasr, al-Dhahabi records: Ibn Ma‘in regards him to be trustworthy and al-Nasa’i says that he is laysa bi al-qawi; Ahmad has withheld his opinion about him and Abu Nu‘aym says that he is da‘if. Al-Dhahabi also says that Asbat is the only one to report it from al-Suddi.8 Ibn Hajar says that he is saduq kathir al-khata’ yughrib.9 He further records Yahya ibn Ma‘in at one instance regards him to be laysa bi shay’ and at another instance says that he is trustworthy and al-Saji says that he narrates narratives that are not corroborated; Musa ibn Harun says lam yakun bihi ba’s.10

Al-Husayn ibn al-Hasan is actually al-Hasan ibn al-Husayn al-Ansari al-Kufi. About him, Ibn al-Jawzi records: Abu Hatim says he is not one who is regarded as worthy among their scholars; Ibn ‘Adi says that he narrates manakir and his narratives do not resemble the narratives of the trustworthy; Ibn Adi says that he narrates mulzaqat from trustworthy narrators and also narrates maqlubat.11

3. Subayh (rta) 

حدثنا إبراهيم قال حدثنا محمد بن مرزوق قال حدثني حسين بن الحسن الأشقر عن عبيد اللّٰه بن موسي عن أبي مضاء وكان رجل صدق عن إبراهيم بن عبد الرحمن بن صبيح مولي أم سلمة عن جده  صبيح قال  كنت بباب رسول اللّٰه صلي اللّٰه عليه وسلم فجاء علي وفاطمة والحسن والحسين فجلسوا ناحية فخرج رسول اللّٰه صلي اللّٰه عليه وسلم إلينا فقال  … أنا حرب لمن حاربكم سلم لمن سالمكم

Subayh stated: “I was standing at the door of God’s Messenger (sws) when ‘Ali, al-Hasan, al-Husayn and Fatimah came over and sat at one side. God’s Messenger (sws) came to us and said: ‘… I am war for those who wage war against you and I am peace for those who make peace with you.’”12

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

Following is the jarh on al-Husayn ibn al-Hasan al-Ashqar (d. 208 AH) recorded by al-Mizzi: the two opinions about him ascribed to al-Bukhari are fihi naẓar and ‘indahu manakir; according to Abu Zur‘ah, he is munkar al-hadith and Abu Hatim says that he is laysa bi qawi.13 Ibn al-Jawzi writes: al-Nasa’i and al-Daraqutni regard him to be laysa bi al-qawi and al-Azdi says that he is da‘if; Abu Ma‘mar says that he is a liar.14

Nothing is known about Ibrahim ibn ‘Abd al-Rahman ibn Subayh.

 _______________

1. Ahmad ibn Hanbal, Musnad, vol. 2, 442, (no. 96960). See also: Ahmad ibn Hanbal, Fada’il al-sahabah, vol. 2, 768, (no. 1350); Al-Hakim, Al-Mustadrak, vol. 3, 161, (no. 4713); Al-Tabarani, Al-Mu‘jam al-kabir, vol. 3, 40, (no. 2621); Al-Khatib al-Baghdadi, Tarikh Baghdad, vol. 7, 136-137; Ibn al-Jawzi, Al-‘Ilal al-mutanahiyah, vol. 1, 268, (no. 431); Ibn al-Maghazali, Manaqib ‘Ali, 116, (no. 90)

2. Al-Mizzi, Tahdhib al-kamal, vol. 4, 322-323.

3. Ibn Hajar, Taqrib, 130.

4. Ibn al-Jawzi, Al-Du‘afa’, 1, 155.

5. Ahmad ibn ‘Abdullah ibn Ahmad al-Asbahani, Al-Du‘afa’, 1st ed. (Casablanca: Dar al-thaqafah, 1405 AH), 68.

6. Ibn Hibban, Sahih, vol. 15, 433-434. (no. 6977). See also: Ibn Abi Shaybah, Musannaf, vol. 6, 387, (no. 32181); Ibn ‘Asakir, Tarikh Madinah Dimashq, vol. 14, 157; Ibn Abi Juradah, Bughyah, vol. 6, 2576; Al-Tabarani, Al-Mu‘jam al-saghir, 2, 53, (no. 767).

7. Al-Mizzi, Tahdhib al-kamal, vol. 3, 135-137.

8. Al-Dhahabi, Mizan, vol. 1, 325.

9. Ibn Hajar, Taqrib, 98.

10. Ibn Hajar, Tahdhib al-tahdhib, vol. 1, 185.

11. Ibn al-Jawzi, Al-Du‘afa’, vol. 1, 200.

12. Al-Tabarani, Al-Mu‘jam al-awsat, vol. 3, 179, (no. 2854).

13. Al-Mizzi, Tahdhib al-kamal, vol. 6, 368.

14. Ibn al-Jawzi, Al-Du‘afa’, vol. 1, 211.