Azami 15181

Tirmidhi (2362), Ibn Hibban (6356), and Bayhaqi in Shuab al-Iman (1391) all narrated it through the route of Qutayba bin Saeed, who said, Jafar bin Sulayman narrated to us, from Thabit, from Anas, and he mentioned it. Its chain is hasan because of Jafar bin Sulayman, who is Dubai, for he is hasan al-hadith.As for Tirmidhi, he found fault with it on the grounds that it was transmitted with a broken chain (mursal), saying, "This is a gharib hadith, and this hadith has been narrated from Jafar bin Sulayman, from Thabit, from the Prophet ﷺ as mursal." End of quote.I say, this mursal transmission does not harm it, because Qutayba bin Saeed Thaqafi is among the most reliable and trustworthy narrators, and he has been corroborated in transmitting it as connected (mawsul). Abu Shaykh narrated it in Akhlaq al-Nabi (824) through the route of Qays bin Hafs, who said, Jafar bin Sulayman narrated to us, from Thabit, from Anas, similarly. Qays bin Hafs is Tamimi Darimi, and he too is among the reliable narrators. This strengthens the case for the connected transmission. I have not come across the mursal chain, and Tirmidhi did not mention it either, so the ruling goes to the connected version.There is no contradiction between this hadith and the hadith narrated by Bukhari (2904) and Muslim in the Book of Jihad (1757:48), which states, "The wealth of Banu Nadir belonged exclusively to the Messenger of Allah ﷺ, and he would spend from it on his family enough to sustain them for a year, then he would set aside what remained for weapons and horses, as provision for the cause of Allah."This is because what Anas bin Malik described occurred before the conquests, when the Muslims were in need of food and drink, so the Prophet ﷺ would spend on them whatever was in his hand, without setting anything aside from it. But after the conquests, the Muslims became self-sufficient, and Allah expanded their worldly means, so the Prophet ﷺ began to set aside provisions for his wives sufficient to last them a year.