While we were with the Messenger of Allah ﷺ, a man came pulling out his hair and crying out in distress.The Messenger of Allah ﷺ asked him, "What is the matter with you?"He replied, "I had relations with my wife during Ramadan."The Messenger of Allah ﷺ said, "Free a slave."The man said, "I cannot find one."He said, "Then fast two consecutive months."The man said, "I am not able to."He said, "Then feed sixty poor people."The man said, "I cannot find the means."Then a large basket containing fifteen saa of dates was brought to the Messenger of Allah ﷺ, and he said, "Take this and feed sixty poor people on your behalf."The man said, "Messenger of Allah, between the two lava plains of Madinah there is no household poorer than ours."He said, "Then eat it yourself, you and your family."
حدثنا يزيد أخبرنا الحجاج بن أرطاة عن إبراهيم بن عامر عن سعيد بن المسيب وعن الزهري عن حميد بن عبد الرحمن
بينما نحن عند رسول الله ﷺ إذ جاء رجل ينتف شعره ويدعو ويله فقال له رسول الله ﷺ ما لك قال وقع على امرأته في رمضان قال أعتق رقبة قال لا أجدها قال صم شهرين متتابعين قال لا أستطيع قال أطعم ستين مسكينا قال لا أجد قال فأتي رسول الله ﷺ بعرق فيه خمسة عشر صاعا من تمر قال خذ هذا فأطعمه عنك ستين مسكينا قال يا رسول الله ما بين لابتيها أهل بيت أفقر منا قال كله أنت وعيالك
It has two chains of transmission. The first has an incomplete chain and is daif, and the second has a continuous chain and is sahih. Hajjaj bin Artah narrated it from Ibrahim bin Amir from Saeed bin Musayab, with an incomplete chain. He also narrated it from Zuhri from Humayd bin Abdul-Rahman from Abu Hurairah, with a connected chain, as we will explain in detail in its sourcing, Allah willing.Ibrahim bin Amir bin Masud bin Umaya bin Khalaf Jumahi is trustworthy. Ibn Main, Nasai, and others considered him trustworthy, and Bukhari gave his biography in Kabir 1/1/307.Humayd bin Abdul-Rahman is Humayd bin Abdul-Rahman bin Awf, as Ibn Hajar definitively stated in Fath al-Bari 4:141, where he said, "This is how the companions of Zuhri concur on it, and I have compiled from among them, in a separate treatise on the routes of this hadith, more than forty individuals." Then he mentioned a large group of narrators from Zuhri, among them Hajjaj bin Artah, attributing his narration only to Daraqutni.This hadith will come in the Musnad of Abu Hurairah through various routes from Zuhri (7288, 7678, 7772, 10698, 10699), but it was not mentioned in the Musnad of Abu Hurairah through this particular route, the narration of Hajjaj bin Artah from Zuhri.This connected hadith of Abu Hurairah was narrated by Bukhari repeatedly, including at 1:141-151 through the route of Shuayb from Zuhri, and narrated by Muslim at 1:306-307 through many routes from Zuhri. The rest of the authors of the six books narrated it as well, as noted in Muntaqa 2154 and Munziri 2285. See also Nasb Raya 2:449-453.As for this particular route, the route of Hajjaj bin Artah from Zuhri, Daraqutni narrated it on page 242 through Ziyad bin Ayub, and Bayhaqi in Sunan al-Kubra 4:226 through Muhammad bin Maslama, both of them from Yazid bin Harun from Hajjaj bin Artah, with this chain. But Daraqutni did not give the full wording, rather he referred back to the narration preceding it, through the route of Uzai from Zuhri, and Ibn Hajar referred to it repeatedly in Fath al-Bari, in the place we mentioned earlier.As for the narration with the incomplete chain, the narration of Hajjaj from Ibrahim bin Amir from Saeed bin Musayab, it was also narrated by Daraqutni and Bayhaqi alongside the hadith of Abu Hurairah. Ibn Hajar also referred to it repeatedly in Fath al-Bari.His saying, "baynama" (while), Ibn Hajar said in Fath al-Bari that its root is "bayn" (between), and it may appear without "ma", taking a fatha ending, meaning it becomes "bayna". It is a distinguishing feature of "baynama" that it is followed by "idh" or "idha", which convey suddenness, whereas "bayna" is not followed by either of them.But what Ibn Hajar said here is incorrect, for it is well known to us and to our colleagues engaged in the service of knowledge at one of the mosques, in the matter of citing examples of "idh" and "idha" coming after "bayna". I am only pointing this out for fear that someone who comes across it by chance might be misled by it, despite the great stature of Ibn Hajar, may Allah preserve him and us.His saying, "bi-arq" (with a basket), it is with a fatha on the ain and the plain ra. Ibn Athir said, it is a basket woven from palm-leaf strands, and anything plaited is called "arq" or "arqa", with a fatha on the ra in both.His saying, "ma bayna labatayha" (between its two lava fields), he means the two lava fields of Madinah. "Al-labah", with a soft ba, means "al-harrah", which is land covered with black stones so numerous that they seem to have clothed it.Ibn Hajar explained this hadith with a precise and comprehensive explanation, gathering as many of its routes and wordings as he could, and drawing out its benefits. Then he said at 1:151, "Some later scholars, whom our teachers met, gave it attention and discussed it in two volumes, gathering in them a thousand and one benefits. Its substance, Allah willing, is contained in what I have summarized, along with many additions to it."Praise be to Allah for what He has bestowed.