I am at war with the one who is at war with Ali ?

“Moreover, if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the command of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.” (Qur’an 49:9)

﷽ 

So today we are going to be looking at the following hadith:

Narrated by Zaid bin Arqam:

That the Messenger of Allah (saw) said to ‘Ali, Fatimah (ra), Al-Hasan and Al-Husain (ra): “I am at war with whoever makes war with you, and peace for whoever makes peace with you.”

Source: (https://sunnah.com/tirmidhi:3870)

You can see from the above source that it has a grading of Da’if (meaning weak/fabricated).

Now, even without going into the chains of narrators, we know that this hadith has a major weakness.

However, let us say, for the sake of argument, that this hadith had a grading of Sahih (meaning sound). It would still have a defect. Not even a hidden one. Not even something that would require a hadith specialist.

It would require familiarity with the text of the Qur’an.

CONTROL GROUP A: BEING OPPRESSED

CONTROL GROUP B: DOING THE OPPRESSING.

So, in the above scenario. Ali, Fatimah (ra), Al-Hasan and Al-Husain (ra) could be in control group B. They could be doing the oppressing. However, since our interlocutors (Shi’i, Sunni, ect) will get emotionally charged over such a suggestion, we will not entertain it at this point.

Thus, Ali, Fatimah (ra), Al-Hasan and Al-Husain (ra) could be in control group A. That means they are being oppressed. They are locked in conflict with control group B. However, notice Allah (swt) says:

“If two factions among the believers should fight.”

And since the hadith states that being in conflict or at war with Ali, Fatimah (ra), Al-Hasan and Al-Husain (ra) is ipso facto being at war with the Blessed Messenger (saw) and since it is not conceivable for one to be labeled as a believer and to be at war with or conflict with the Blessed Prophet (saw) himself that hadith is baseless. It is null and void.

Next: Aisha (ra) has Wilāyat al-Ḥaqīqah (real guardianship of Allah), whereas he (Ali) only has the Wilāyatal-Dhahir (apparent guardianship).

“The Prophet has a stronger affinity to the believers than they do themselves. And his wives are their mothers.” (Qur’an 33:6)

Narrated Abu Huraira:

Allah’s Messenger (saw) said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.”

Source: (https://sunnah.com/bukhari/81/91)

Narrated Abu Maryam `Abdullah bin Ziyad Al-Aasadi:

“When Talha, AzZubair and `Aisha moved to Basra, `Ali sent `Ammar bin Yasir and Hasan bin `Ali who came to us at Kufa and ascended the pulpit. Al-Hasan bin `Ali was at the top of the pulpit and `Ammar was below Al-Hasan. We all gathered before him. I heard `Ammar saying, “`Aisha has moved to Al-Busra. By Allah! She is the wife of your Prophet in this world and in the Hereafter. But Allah has put you to test whether you obey Him (Allah) or her (`Aisha).”

Source: (https://sunnah.com/bukhari:7100)

So using this standard of logic. It is Ali ibn Abi Talib who risks war with Allah (swt) and not Aisha (ra) who risks war with the Messenger of Allah! 

Ali’s own brother Aqil fought on the side of Muawiya.

Aqil ibn Abi Talib (cousin of the Blessed Prophet) and elder brother of Ali. So does this now mean a cousin of the Blessed Prophet (saw) like Ali, and brother of Ali was at war with the Blessed Prophet (saw)?

Food for thought.

As mentioned the hadith (https://sunnah.com/tirmidhi:3870) is classified as Da’if weak.

The hadith comes to us by four ways: Abu Hurairah, Zaid Ibn Arqam, Subayh, Umm Salamah:

Abu Hurairah

This comes by way of Talid ibn Sulaiman

Talid Ibn Sulaiman is dai’f jiddan (very weak)Ahmad, Yahya al Saji deemed him a liar.

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Zaid Ibn Arqam -1) Muslim ibn Subayh—Abu Al Jahhaf-2; father of 3 Ali Ibn Hashim—Ali Ibn Hashim.

4) Al Hassan ibn Al Hussain Al Ashqar

This comes by way of al Hassan ibn al hussain al Ashqar via Abu al Jahhaf.

It is said about Hassan ibn Al Hussain al Ashqar is da’if. Abu Hatim and Ibn Hibban have mentioned this.

Abu al Jahhaf inconsistently narrates the hadith.

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Subayh

Subayh is from his grandfather, from Ibrahim Abdul Rahman Ibn Subayh, from Abu Mada, from Ubaidah Ibn Musa, from Hussain Ibn Al Hassan Al Ashqar.

Hussain ibn al -Hassan al -Ashqar is da’if (weak)

Abu Mada is weak.

Ibrahim is majhul (unknown)

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Umm Salamah

From a person who informed him

From Muhammed ibn Suqah

From Ismail ibn Abi Khalid

From Abu Hafs al A’sha

Abu Hafs al ‘Asha (is munkar al hadith) — narrates unacceptable hadith)

The teacher of Muhammed ibn Suqah is majhul (unknown).

So, in the end, this hadith is discarded.

The Shi’i may not like it. The Zaydi may not like it. The Imami may not like it. But the evidence has been laid out and the refutation (if any awaits).

May Allah guide the Ummah.

May Allah forgive the Ummah.