Azami 1195

Abu Dawud (4375) narrated it from Jafar bin Musafir and Muhammad bin Sulayman Anbari, who both said, Ibn Abu Fudayk informed us, from Abdul-Malik bin Zayd, whom Jafar traced back to Saeed bin Zayd bin Amr bin Nufayl, from Muhammad bin Abu Bakr, from Amrah, from Ayesha, and he mentioned it. Imam Ahmad (25474) also narrated it from Abdul-Rahman bin Mahdi, from Abdul-Malik with his chain. Munziri also attributed it to Nasai.I say, that is in Sunan al-Kubra (7294), where he said, "In its chain is Abdul-Malik bin Zayd Adawi, and he is daif in hadith." I say, although Abu Hatim said of him that he is daif in hadith, Nasai, who was among the strict critics, said of him, "There is no harm in him," and Ibn Hibban mentioned him among the trustworthy narrators. Hafiz relied on Nasai's statement in Taqrib, saying of him, "There is no harm in him." He also graded this hadith hasan in some of his books.Despite this, he was not alone in narrating it, for he was corroborated. Ibn Hibban recorded it in his Sahih (94) through another route, from Abu Bakr bin Nafi Umari, from Muhammad bin Abu Bakr, with his chain, as a marfu narration, with the wording, "Overlook the lapses of people of good standing." Others also recorded it through other routes. Therefore there is no basis for Ibn Adi's statement about this hadith along with another, "These two hadiths are munkar, narrated by no one other than Abdul-Malik."This hadith has supporting narrations from Abdullah bin Masud, Abdullah bin Umar, Zayd bin Thabit, and others, but all of them are daif.His statement, "Overlook the stumbles of people of good standing," means, forgive the righteous among those of good character for their mistakes and misdeeds. "People of good standing" refers to the people of knowledge and religion. Sindi said, "It has been said that they are those from whom no suspicion has appeared, and it has also been said that they are those who are not well known, and only a single lapse occurred from them. Al-hayah means the form of a thing, and what is meant is those of good form who maintain it consistently, not shifting from one state to another. It has also been said that what is meant is people of manly virtue and praiseworthy qualities, and it has also been said that it means people of distinguished standing among people. As for al-atharat, it has been said that it means minor sins, and the exception in his statement, 'except the fixed punishments,' is disconnected. It has also been said that it means sins in general, and what is meant by 'the fixed punishments' is the sins that necessitate them, in which case the exception is connected. The address is directed to rulers and others who are entitled to hold people accountable and discipline them for such matters." End of quote.It has come in the Sahihayn, Bukhari (301) and Muslim (2510), from Anas bin Malik, from the Prophet , regarding the virtue of the Ansar, "The Ansar are my inner circle and my confidants. People will increase in number while they remain few, so accept from those among them who do good and overlook those among them who do wrong." This is the wording of Bukhari, while the wording of Muslim is, "and forgive those among them who do wrong."His statement, "my inner circle," means my close associates and my special ones. Qazzaz said, "The example was drawn from the kirsh (stomach lining), because it is the place where an animal's nourishment settles, from which its growth comes. It is said of a man, 'so-and-so has a scattered kirsh,' meaning he has many dependents." As for al-aybah, with a fatha on the unpointed letter, a sukun on the letter with two dots above it, followed by a letter with one dot, it refers to that in which a man safeguards the most precious of his possessions. He meant that they are the place of his secrets and his trust. Ibn Duraid said, "This is among his concise words that had never been said before by anyone." See Fath al-Bari (7/121).