Azami 12498

Narrated by Ibn Jareer in his tafsir (11/583), Ibn Abu Hatim in his tafsir (6/1846), and Tabarani in Al-Kabir (9/252), all from the hadith of Amash, from Umara bin Umayr, from Abdul-Rahman bin Yazid, who said, Abdullah bin Masud said, and then he related it. Its chain of transmission is sahih.It has also been narrated from Abu Umama Bahili, from Thalaba bin Hatib, that he said to the Messenger of Allah ﷺ, "Pray to Allah to grant me wealth." The Messenger of Allah ﷺ said, "Woe to you, Thalaba, a little for which you give thanks is better than much you cannot bear." He said that Thalaba then came back to him and said, "O Messenger of Allah, pray to Allah to grant me wealth." He said, "Woe to you, Thalaba, are you not content to be like the Messenger of Allah? By Allah, if I asked Allah to make the mountains flow for me as gold and silver, they would flow." Then he came back to him again and said, "Pray to Allah to grant me wealth. By Allah, if Allah gives me wealth I will give every rightful claimant his due." So the Messenger of Allah ﷺ said, "O Allah, grant Thalaba wealth. O Allah, grant Thalaba wealth. O Allah, grant Thalaba wealth."He said that Thalaba then acquired some sheep, and they multiplied like worms multiply, until the lanes of Madinah became too narrow for them, so he moved them out. He used to attend prayer with the Messenger of Allah ﷺ and then go out to them. Then they multiplied further until the grazing lands of Madinah could no longer accommodate them, so he moved further out. He used to attend Friday prayer with the Messenger of Allah ﷺ and then go out to them. Then they multiplied still more, so he moved further out again, and he stopped attending Friday prayer and the congregational prayers altogether. He would meet travelers and ask, "What news do you have? What has happened with the people?"Then Allah revealed to His Messenger ﷺ, "Take from their wealth a charity by which you purify them and cause them increase, and pray upon them. Indeed, your prayer is reassurance for them. And Allah is Hearing and Knowing" [Tawbah 9:103].He said that the Messenger of Allah ﷺ then appointed two men to collect the charity, a man from the Ansar and a man from Banu Salim. He wrote out for them the rule regarding charity and the ages of livestock it applied to, and instructed them to collect charity from the people and to pass by Thalaba and take the charity due on his wealth. So they set out, and when they reached Thalaba, they read to him the letter of the Messenger of Allah ﷺ. He said, "Go and collect charity from the people, and when you have finished, come back to me." So they did, and he then said, "By Allah, this is nothing but a sister of jizya." So they went on until they reached the Messenger of Allah ﷺ, and Allah revealed to His Messenger ﷺ, "And among them are those who made a covenant with Allah, 'If He gives us from His bounty, we will surely give charity and be among the righteous.'" up to His words, "...they are lying."He said that a man from the Ansar, a relative of Thalaba, then rode out on his mount until he came to Thalaba and said, "Woe to you, Thalaba! You are ruined. Allah has revealed Quran about you, such and such." Thalaba came forward, put dust on his head, and wept, saying, "O Messenger of Allah! O Messenger of Allah!" But the Messenger of Allah ﷺ would not accept his charity from him until Allah took the Messenger of Allah ﷺ in death.He then came to Abu Bakr after the Messenger of Allah ﷺ, and said, "O Abu Bakr, you know my standing among my people and my place with the Messenger of Allah ﷺ, so accept it from me." But Abu Bakr refused to accept it. Then he came to Umar, who also refused to accept it from him. Then he came to Uthman, who also refused to accept it from him. Then Thalaba died during the caliphate of Uthman.Narrated by Ibn Jareer Tabari in his tafsir (11/578-580), Ibn Abu Hatim in his tafsir (6/1847-1849), Tabarani in Al-Kabir (8/260-261), Abu Naeem in Marifat al-Sahaba (1/495-496), and Bayhaqi in Al-Shuab (4/79-81), all from the hadith of Muaz bin Rifa, from Ali bin Yazid Alhani, from Qasim Abu Abdul-Rahman, from Abu Umama, who related it.This is a disputed account, and for this reason the great scholars of hadith have spoken about it, for it revolves around Ali bin Yazid Alhani, who is considered extremely daif by the majority of scholars. Bukhari said of him, "His hadith is munkar, and he is daif." Daraqutni said, "He is discarded." Saji said, "The scholars agree on his weakness." Dhahabi, in Tajrid Asma al-Sahaba (1/66), after alluding to part of the hadith, said, "He related a long hadith that is utterly munkar." Haythami said in Al-Majma (7/32), "Tabarani narrated it, and it contains Ali bin Yazid Alhani, who is discarded."I have mentioned this fabricated hadith because of its fame among preachers and exegetes, and I should have kept this book of mine free from such a munkar hadith, but I mentioned it to clarify its weakness and its unsoundness according to scholars. And Allah is the Grantor of success.