I say: This chain is very weak. This Hanash is abandoned, as stated in al-Taqrib and elsewhere.

(See my commentary on al-Mishkat, 2/609/49.) However, the hadith has several supporting reports that strengthen it.

The first is from al-Bara ibn Azib. Layth narrated it from Amr ibn Murrah, from Muawiyah ibn Suwayd ibn Muqarrin, from him, attributing it to the Prophet, with the same wording but omitting loyalty and enmity. It was recorded by al-Tayalisi (2/48/2110), Ahmad (4/286), and Ibn Abi Shaybah in al-Musannaf (12/187/2). Its narrators are trustworthy apart from Layth—who is Ibn Abi Sulaym—who is weak.

The second is from Abdullah ibn Masud, and there are two routes from him. The first is narrated by al-Saq ibn Hazn, who said: Uqayl al-Jad narrated to me, from Abu Ishaq, from Suwayd ibn Ghafalah, from him. It was recorded by al-Tayalisi (al-Musnad, 378), Ibn Abi Shaybah (12/189/1), al-Tabarani in al-Mujam al-Kabir (3/81/2) and al-Mujam al-Saghir (p. 130), and al-Hakim (2/480), who said: “Its chain of transmission is authentic.” Al-Dhahabi rebutted him, saying: “I say: It is not authentic, for although al-Saq was declared trustworthy, his shaykh is rejected in hadith. This was stated by al-Bukhari.”

The other route is through Hisham ibn Ammar: al-Walid ibn Muslim narrated to us; Bukayr ibn Maruf narrated to me, from Muqatil ibn Hayyan, from al-Qasim ibn Abd al-Rahman, from his father, from Ibn Masud, with similar wording. It was recorded by al-Tabarani (3/74/2).