Azami 4008

Abu Dawud narrated it (2943), and Ibn Khuzayma graded it sahih (2369), and Hakim (1/406), all of them from the hadith of Abu Asim, from Abdul-Warith bin Saeed, from Husayn the Teacher, from Abdullah bin Burayda, from his father, and so he related it. Hakim said, "Sahih according to the standard of the two Shaykhs." As for Abu Dawud's statement that Husayn the Teacher did not narrate anything from Abdullah bin Burayda, from his father, from the Prophet ﷺ, meaning that he narrates from Abdullah bin Burayda from someone other than his father, this is not to be taken absolutely, for Abu Dawud himself narrated in his Sunan from Abdullah bin Burayda, from his father. Ali bin Madini indicated that he did not narrate anything raised to the Prophet from his father except a single wording, and all his other narrations are from other men. Baji mentioned it this way, and perhaps he meant by that the hadith mentioned here.On this subject there is also what is narrated from Abu Rafi, who said, "The Messenger of Allah, when he prayed Asr, would go to Banu Abdul-Ashhal and converse with them until he went down for Maghrib." Abu Rafi said, "While the Prophet was hurrying toward Maghrib, we passed by Baqi, and he said, 'Shame on you, shame on you.' That weighed heavily on me, so I fell back, thinking he meant me. He said, 'What is wrong with you? Walk on.' I said, 'Have I done something wrong?' He said, 'What is that?' I said, 'Were you saying that about me?' He said, 'No, but this is so-and-so. I sent him as a tax collector over the tribe of so-and-so, and he embezzled a striped cloak, so now he wears the like of it made of fire.'"Nasai narrated it (862) from Amr bin Sawad bin Aswad bin Amr, who said, Ibn Wahb informed us, who said, Ibn Jurayj informed us, from Manbudh, from Fadl bin Ubaydullah, from Abu Rafi, and so he related it. Ibn Khuzayma graded it sahih (2337), and Imam Ahmad recorded it (47192), both of them from the hadith of Ibn Jurayj, with the same wording, similarly. This Manbudh is a man from the family of Abu Rafi whom no one has deemed reliable, and Ibn Hibban did not mention him in Thiqat, even though two men narrated from him, Ibn Jurayj and Ibn Abu Dhib. In Taqrib he is described as "acceptable," meaning if corroborated, but he was not corroborated. Fadl bin Ubaydullah is Ibn Abu Rafi, who narrated from his father and from his grandfather, and no one deemed him reliable except Ibn Hibban, and therefore the Hafiz likewise described him as "acceptable."On this subject there is also what is narrated from Qays bin Saad bin Ubada al-Ansari, that the Messenger of Allah sent him as a tax collector. His father said, "Do not set out until you renew your pledge with the Messenger of Allah." When he intended to leave, he came to the Messenger of Allah, and the Messenger of Allah said to him, "O Qays, do not come on the Day of Judgment carrying on your neck a camel that groans, or a cow that bellows, or a sheep that bleats, and do not be like Abu Rughal." He said, "And who is Abu Rughal?" He said, "A tax collector whom Salih sent, who found a man at Taif with a flock of nearly a hundred, all dry except for one ewe, and a small boy who had no mother, whose sustenance was the milk of that ewe. The owner of the flock said, 'Who are you?' He said, 'I am the envoy of the Messenger of Allah to him.' So the man welcomed him and said, 'This is my flock, take whatever you wish.' He looked at the milking ewe and said, 'This one.' The man said, 'This boy, as you see, has nothing to eat or drink but her.' He said, 'If you love the milk, then I love it too.' The man said, 'Take two ewes in her place,' but he refused. He kept increasing the offer until he offered him five dry ewes in her place, but he still refused. When the man saw this, he took up his bow and shot him, killing him. He said, 'It is not right that anyone should bring this news to the Messenger of Allah before I do.' So the owner of the flock came to Salih the Prophet and told him. Salih said, 'O Allah, curse Abu Rughal, O Allah, curse Abu Ghal.'" Saad bin Ubada then said, "O Messenger of Allah, excuse Qays from the duty of providing water."Ibn Khuzayma narrated it (2272), and Hakim (1/398-399), and from him Bayhaqi (4/157), all of them by way of Yahya bin Bukayr, who said, Layth narrated to us, Hisham bin Saad narrated to me, from Abbas bin Abdullah bin Mabad bin Abbas, from Asim bin Amr bin Qatada al-Ansari, and so he related it. Hakim said, "Sahih according to the standard of Muslim." Dhahabi critiqued this, saying, "Rather it is disconnected, for Asim did not meet Qays."As for Abu Rughal, it is said that he was a man from the pre-Islamic era, from the people of Thamud, who came to Taif out of fear of the punishment. It is also said that he was the one whom the people of Taif sent with Abraha to guide him on the road to Makkah. Abraha set out with Abu Rughal until he brought him down at Mughammas (a place between Taif and Makkah), and when he settled there Abu Rughal died, so the Arabs stoned his grave. Jareer said, "If Farazdaq dies, then stone him, as people stone the grave of Abu Rughal."As for what is narrated from Abdullah bin Unays, that he and Umar bin Khattab were once discussing zakat, Umar said, "Did you not hear the Messenger of Allah, when he mentioned the embezzlement of zakat, say, 'Whoever embezzles from it a camel or a sheep will be brought on the Day of Judgment carrying it'?" He said, Abdullah bin Unays said, "Yes indeed." In it there is an unknown narrator.Ibn Majah narrated it (1810) from Amr bin Sawad al-Masri, who said, Ibn Wahb narrated to us, who said, Amr bin Harith informed me, that Musa bin Jubayr narrated to him, that Abdullah bin Unays narrated to him, and so he related it. Imam Ahmad also recorded it (16063) by this same route. No one narrated from Abdullah bin Unays except Musa bin Jubayr, so he is counted among the unknown narrators, even though Ibn Hibban mentioned him in Thiqat (5/26), and therefore the Hafiz described him as "acceptable."His statement, "the embezzlement of zakat," means dishonesty regarding it. As for the warning against embezzlement of war spoils, that will come in the book of jihad and military expeditions.