Azami 3989

Abu Dawud (1600) narrated it, and this is his wording, and Nasai (2501) also narrated it, both from the hadith of Ahmad bin Abu Shuayb Harrani, who said, Musa bin Ayun told us, from Amr bin Harith Misri, from Amr bin Shuayb, from his father, from his grandfather, and he related it. Its chain is hasan because of Amr bin Shuayb.Abu Dawud also narrated it through two other paths. The first, from Ahmad bin Abdah Dabbi, who said, Mughira told us, and he attributed him to Abdul-Rahman bin Harith Makhzumi, who said, my father told me, from Amr bin Shuayb, from his father, from his grandfather, that Shababa, a clan of Fahm, and he related something similar, saying, "One skin from every ten skins." Sufyan bin Abdullah Thaqafi said, "And he used to protect two valleys for them." He added, "So they paid to him what they used to pay to the Messenger of Allah, and he protected their two valleys for them." Ibn Khuzayma also recorded it through this path.The second, from Rabi bin Sulayman the caller to prayer, who said, Ibn Wahb told us, Usama bin Zayd informed me, from Amr bin Shuayb, from his father, from his grandfather, that a clan of Fahm, meaning as Mughira said, "One skin from every ten. And he said, two valleys for them." End of quote. Ibn Khuzayma also recorded it through this path (2325).Usama bin Zayd has been criticized, but he was corroborated. The whole matter rests on Amr bin Shuayb, from his father, from his grandfather, and he is hasan al-hadith.Ibn Majah (1824) narrated it through another path, from Naeem bin Hammad, who said, Ibn Mubarak told us, who said, Usama bin Zayd told us, with his chain, in abbreviated form. Naeem bin Hammad is daif, but he was corroborated in the preceding chain.However, Ibn Abu Shayba (3/141) narrated it from Abbad bin Awwam, from Yahya bin Saeed, from Amr bin Shuayb, "that the governor of Taif wrote to Umar bin Khattab, saying that the people of the honey had refused to give what those before us used to give," and he related the hadith with its meaning.Daraqutni was asked about this hadith and said, "This is a hadith narrated by Abdul-Rahman bin Harith and Abdullah bin Lahia, from Amr bin Shuayb, from his father, from his grandfather, as a musnad narration going back to Umar, while Yahya bin Saeed Ansari narrated it from Amr bin Shuayb as mursal, going back to Umar." Ilal (2/110).Daraqutni is an imam in the criticism and validation of narrators and knowledge of the men, but a shortfall occurred on his part, for he mentioned only Abdul-Rahman bin Harith, who is Ibn Abu Rabia Makhzumi and is described as "truthful, but has some errors" as stated in Taqrib, and Ibn Lahia, about whom there is well known criticism, as the ones who raised this hadith to the Prophet from Amr bin Shuayb. Yet Amr bin Harith Misri corroborated them both, as mentioned earlier, and he is trustworthy, a master of hadith, and a jurist, as stated in Taqrib. A fourth corroborator is Usama bin Zayd, as mentioned earlier. So all of these narrators raised this hadith to the Prophet, and for this reason Hafiz Ibn Hajar corrected Daraqutni in Talkhis (2/168), noting that Yahya bin Saeed Ansari was alone in narrating it as mursal.The principles of hadith science require that we give preference to the raised narration, since it contains additional information, and this is why Daraqutni did not give preference to the mursal version as was his usual practice.Ibn Turkmani, in Jawhar Naqi (4/127), quoted from Ibn Abdul-Barr that he graded the hadith of Amr bin Shuayb as hasan in Istidhkar, and quoted from Malik, from Zuhri, "that the zakat on honey is a tenth." Among those who obligated zakat on honey were Uzai, Abu Hanifa and his companions, Rabia, Ibn Shihab, and Yahya bin Saeed.Ibn Wahb narrated from Yunus, from Ibn Shihab, who said, it has reached me "that in honey there is a tenth." Ibn Wahb said, and Amr bin Harith informed me, from Yahya bin Saeed and Rabia, of the same. And Yahya heard from those who had encountered earlier generations saying, "The established practice has passed that in honey there is a tenth." And this is the view of Ibn Wahb. End of Ibn Turkmani's words. See also Istidhkar (9/283).Hafiz bin Qayyim mentioned in Zad (2/15) the hadiths and reports transmitted regarding zakat on honey and their flaws, then said, "Ahmad, Abu Hanifa, and a group held the view that there is zakat due on honey, and they considered that these reports strengthen one another, since their sources are numerous and their paths differ, and the mursal versions are supported by the musnad ones." He also said, "And these scholars said, since honey is generated from the nectar of trees and flowers, and it is measured and stored, zakat is due on it just as with grains and fruits." End, in summary.As for Malik and Shafii, they held the view that there is no zakat due on honey at all. See Istidhkar (9/286).I say, there are hadiths on this subject that are not sound. Among them is what was narrated from Ibn Umar as a raised report about honey, "For every ten skins, one skin." Tirmidhi (629) narrated it from Muhammad bin Yahya Nisaburi, who said, Amr bin Abu Salama Tinnisi told us, from Sadaqa bin Abdullah, from Musa bin Yasar, from Nafi, from Ibn Umar, and he related it.Tirmidhi said, "The hadith of Ibn Umar has an issue in its chain." I say, he means Sadaqa bin Abdullah Samin, known as Abu Muawiya, who is daif, weakened by Nasai and others. Imam Ahmad said, "He amounts to nothing." Tirmidhi also said, "Nothing of great substance is sound from the Prophet on this subject, and the practice among most scholars is based on this. Ahmad and Ishaq hold this view. Some scholars said there is nothing due on honey at all." He also said, "Sadaqa bin Abdullah is not a reliable memorizer, and Sadaqa bin Abdullah has been contradicted in narrating this hadith from Nafi."He then traced it with his chain from Ubaydullah bin Umar, from Nafi, who said, "Umar bin Abdul-Aziz asked me about the zakat on honey. I said, we have no honey from which to give zakat. However, Mughira bin Hakeem informed us that he said, there is no zakat due on honey. So Umar bin Abdul-Aziz said, a just and satisfactory opinion. And he wrote to the people that it be lifted, meaning from them." End of quote.I say, Mughira bin Hakeem is a trustworthy successor, so his narration from Nafi is more sound than the narration of Sadaqa bin Abdullah, from Musa bin Yasar, from Nafi. However, his statement is disconnected, not attributed to the Prophet nor to any of the companions, and it is like a legal opinion of his own.The hadith of Amr bin Shuayb, from his father, from his grandfather, raised to the Prophet, is hasan, and it is established, and the practice based on it should not be abandoned merely because of the statement of one of the successors. This is the view held by Imam Ahmad and Ishaq, as Tirmidhi mentioned.There are other hadiths on this subject, among them what was narrated from Abu Sayyara Mutai, who said, I said, Messenger of Allah, I have bees. He said, "Give the tenth." I said, Messenger of Allah, protect them for me, so he protected them for me.Ibn Majah (1823) narrated it from Abu Bakr bin Abu Shayba, and it is found in Musannaf (3/141), from Waki, from Saeed bin Abdul-Aziz, from Sulayman bin Musa, from Abu Sayyara Mutai, and he related the same. Imam Ahmad (18069) also narrated it through this path.There is a disconnection between Sulayman bin Musa and Abu Sayyara, as Abu Hatim stated. Bukhari said in Ilal al-Kabir (6/313), "It is mursal, Sulayman did not meet any of the companions," meaning it is disconnected. Ibn Abdul-Barr said in Istidhkar (9/287), "This is a disconnected hadith, Sulayman bin Musa did not hear from Abu Sayyara, and this Abu Sayyara is not known, and no proof can be established by the likes of him."Among these hadiths as well is what was narrated from Saad bin Abu Dhubab. Ibn Abu Shayba (3/141-142) and Bayhaqi (4/127) narrated it, and it contains an unknown narrator. Bukhari was asked about the hadith of Saad bin Abu Dhubab and said, "His hadith is not sound."Among them also is what was narrated from Abu Hurairah, who said, "The Messenger of Allah wrote to the people of Yemen that a tenth be taken from the people who possessed honey." Abdul-Razzaq (6972) narrated it, and from him Bayhaqi (4/126), from Abdullah bin Muharrar, from Zuhri, from Abu Salama, from Abu Hurairah, and he related it.Bayhaqi quoted from Bukhari, "Abdullah bin Muharrar's hadith is abandoned." I say, Ibn Hibban mentioned him in Duafa and said, "He was among the finest of Allah's servants, but he used to lie without knowing it, and he would reverse reports without understanding."See Nasb Raya (2/390-393) for further reports and accounts regarding zakat on honey.