Azami 14457

Narrated by Abu Shaykh in Akhlaq an-Nabi ﷺ (315), Hakim (61/1), and Bayhaqi in Kubra (420/2) and in Shuab (5744), all of them through the route of Shayban Abu Muawiya, from Ashath bin Abu Shatha, from Abu Burda, from Abu Musa, and so he related it. Its isnad is sahih. Hakim said, "Sahih according to the criteria of the two Shaykhs." However, Bayhaqi found fault with it, saying, "This is how it was reported to us, but with this isnad it is not preserved." He thus faulted it in general terms without specifying where the weakness lay. Perhaps he meant what he mentioned at the beginning of the chapter regarding the hadith of Mughira bin Shuba from the Prophet ﷺ in the story of the Messiah, where he said, "He was wearing a woolen cloak, and he was unable to bring his arms out of it, so he brought them out from beneath the cloak," and this is sahih.I say, there is no contradiction between the hadith of Abu Musa and the hadith of Mughira bin Shuba, for the wearing of wool is predominantly used in winter. Even though the incident of Mughira occurred only once, this does not preclude its continued use in winter, and this is what appears from the hadith of Abu Musa. As for Hafiz bin Kathir, he said in Bidaya wan-Nihaya (47/6), "This is unusual from this angle, and they did not include it, but its isnad is good." Perhaps the unusualness, in his view, lies in the statement "and he attends to the guest's needs," and what he said about this is correct, for I have not found any corroborating evidence for it.