Azami 12804

Narrated by Abu Dawud (2858), Tirmidhi (1480, the wording is his), Ahmad (21903), Ibn Jarud (876), and Hakim (4/239), all through chains going back to Abdul-Rahman bin Abdullah bin Dinar, from Zayd bin Aslam, from Ata bin Yasar, from Abu Waqid Laythi, who mentioned it. Tirmidhi said, "This is a hasan gharib hadith, we do not know it except through the hadith of Zayd bin Aslam." The discussion of it is given at length in the Book of Foods.Regarding the words of Allah Most High, "So eat from them and feed the needy who asks and the needy who does not ask" [Hajj 22:36], the word "qani" comes from qanaa, with a fatha on the nun, yaqnau, qunuan, meaning to ask with humility. It is also said, qanaa, yaqnau, qanaah and qunaan, meaning to be content, and someone recited,The slave is free if he is content, and the free man is a slave if he is greedy, So be content and do not be greedy, for nothing disgraces like greed.The first interpretation is better, because it is paired with "al-mutar," which is the active participle of itara, meaning to present oneself for a gift without asking, that is, by implication rather than by request, being present where the giving takes place without asking with his tongue. This was mentioned earlier at verse (28), "So eat from them and feed the miserable and the poor" [Hajj 22:28].The command in the words of Allah Most High, "and feed the needy who asks and the needy who does not ask" [Hajj 22:36], indicates obligation, and this is apparent from the action of the Prophet when he sacrificed one hundred camels at Mina, ate from them, and commanded his companions to eat as well. This is the view of Shafii. The majority of scholars held that it is recommended, though they disliked that a person eat all of it without giving any of it in charity.As for dividing the meat of sacrificial animals into three parts, one part eaten by the one who sacrificed and his family, one part given as a gift to relatives and friends, and one part distributed among the poor and needy, this view was held by some scholars. Ibn Umar used to say, "Sacrificial animals and offerings are divided into thirds, a third for your family, a third for you, and a third for the poor." Narrated by Ibn Hazm in al-Muhalla (7/270–271). In its chain is Abdul-Aziz bin Abu Rawwad, whose memory has been questioned, though his hadith is hasan.It is likewise narrated from Ibn Masud that he said to Alqama, "When it reaches its place, give a third in charity, eat a third, and send a third to his nephew Abdullah bin Utbah bin Masud." Narrated by Tabarani in al-Kabir (9/342), Ibn Hazm in al-Muhalla (7/270), and Bayhaqi (5/240). Its chain is sahih.In the Sahihayn, from Salama bin Akwa, who said, the Prophet said, "Eat, feed others, and store some up." And with Bayhaqi (9/297), "that you distribute it among the people." The most correct view is that the matter is broad, and the more that is given in charity, the better. See the Book of Sacrifices.