I was a guest of the Prophet ﷺ one night. He ordered that a side of meat be roasted, then he took a knife and began slicing pieces from it for me.Bilal came and called him to prayer.He put down the knife and said, "What is the matter with him! May his hands be covered in dust." Then he stood up to pray.Anbari added, "My moustache had grown long, so he trimmed it for me against a tooth-stick," or he said, "Let me trim it for you against a tooth-stick."
ضفت النبي ﷺ ذات ليلة، فأمر بجنب فشوي، وأخذ الشفرة فجعل يحز لي بها منه، قال: فجاء بلال فآذنه بالصلاة، قال: فألقى الشفرة وقال: ما له! تربت يداه. وقام يصلي. زاد الأنباري: وكان شاربي وفى فقصه لي على سواك. أو قال: أقصه لك على سواك.
Abu Dawud narrated it (188), saying, Uthman bin Abu Shayba and Muhammad bin Sulayman Anbari told us - the meaning being the same -, they said, Waki told us, from Masaar, from Abu Sakhra Jami bin Shaddad, Mughira bin Abdullah (the Yashkuri, the Kufan), from Mughira bin Shuba... and he related the hadith. Its chain is hasan because of Mughira bin Abdullah Yashkuri, whom Ibn Hibban mentioned in Thiqat, and Ajli said, "A Kufan, trustworthy."As for what Abu Dawud Tayalisi narrated in his Musnad (2/75, no. 733) as a corroboration of him, namely Abu Awn Thaqafi Muhammad bin Ubaydullah, from Mughira bin Shuba, in abridged form, in the path leading to him is Masudi, and from him Abu Dawud Tayalisi narrated it, and Masudi is trustworthy except that his memory became confused, and Abu Dawud is among those who heard from him after his confusion set in, moreover Abu Awn never met Mughira bin Shuba.As for what Munziri attributed to Tirmidhi and Ibn Majah, I did not find the hadith in Sunan Ibn Majah, while Tirmidhi has it in his Shamail (159), and likewise Nasai also related it in Sunan al-Kubra (6621) from Masaar, in abridged form.His saying, "so he ordered a jamb," means a piece of meat. And his saying, "may his hands be rubbed with dust," is an expression the Arabs would use when blaming and reproaching someone, its meaning being an invocation against him of poverty and destitution, though they do not actually intend for that to happen, similar to their sayings "No, by Allah" and "Yes, by Allah," and this belongs to the idle oath which carries no legal weight and requires no expiation. Khattabi mentioned this in his commentary on Abu Dawud.