Azami 4010

Tabarani related it in Kabir (2275) from Hasan bin Ali Mamari, who said, Muhammad bin Hammam bin Abu Khayra Sadusi told us, Umar bin Ali told us, from Ismail bin Abu Khalid, from Qays, from Jareer, and he related it. Haythami said in Majma (3/83), "Its narrators are trustworthy." I say, it is as he said. Ismail bin Abu Khalid is Ahmasi, and Qays is Ibn Abu Hazim.As for what was related from Anas bin Malik, that the Messenger of Allah ﷺ said, "The one who exceeds due bounds in collecting sadaqah is like the one who withholds it," its chain is daif. Abu Dawud (1585), Tirmidhi (646), and Ibn Majah (1808) all related it through Layth bin Saad, from Yazid bin Abu Habib, from Saad bin Sinan, from Anas bin Malik, and he related it. Ibn Khuzayma (2335) graded it sahih, and related it through this route, adding at the beginning of the hadith, "There is no faith for one who has no trustworthiness..."I say, in the chain is Saad bin Sinan, also said to be Sinan bin Saad, and also said to be Saeed bin Sinan. Bukhari and Ibn Yunus hold that the correct form is Sinan bin Saad Kindi, the Egyptian, and this is also what Ibn Hibban confirmed in Thiqat (4/336), where he said, "He narrated from Anas bin Malik, and the Egyptians narrated from him, and they differ about him, some saying Saad bin Sinan, Saeed bin Sinan, and Sinan bin Saeed. I hope the correct form is Sinan bin Saad. I examined his hadith and found that what was narrated as from Sinan bin Saad resembles the hadiths of trustworthy narrators, while what was narrated as from Saad bin Sinan and Saeed bin Sinan contains objectionable material, as though they were two different people."This statement from Ibn Hibban indicates that they are two different people, but the correct view held by the majority of scholars is that he is a single person, from whom no one narrated except Yazid bin Abu Habib. So when Layth bin Saad narrates from Yazid bin Abu Habib, he says, "from Saad bin Sinan," and when Amr bin Harith and Abdullah bin Lahia narrate from Yazid bin Abu Habib, they both say, "Sinan bin Saad." He is one person.Tirmidhi said, "The hadith of Anas is a rare hadith through this route. Ahmad bin Hanbal discussed Saad bin Sinan. This is how Layth bin Saad narrates it, from Yazid bin Abu Habib, from Saad bin Sinan, from Anas bin Malik. But Amr bin Harith and Ibn Lahia say, from Yazid bin Abu Habib, from Sinan bin Saad, from Anas. He said, I heard Muhammad say, the correct form is Sinan bin Saad." He also said, "As for the statement, 'The one who exceeds due bounds in collecting sadaqah is like the one who withholds it,' it means, the sin falls upon the one who exceeds bounds just as it falls upon the one who withholds." End of quote.Imam Ahmad said, "I did not record the hadiths of Sinan bin Saad because they were confused about them. Some of them said Saad bin Sinan, and others said Sinan bin Saad." Ahmad said, "He narrated fifteen objectionable hadiths, none of which I recognize as correct." Abdullah bin Ahmad said, on the authority of his father, "I abandoned his hadith because his hadith is confused and not preserved." He said, "I heard him another time say, it resembles the hadith of Hasan, not the hadith of Anas." Juzjani said, "Feeble hadiths that do not resemble what people narrate from Anas." Nasai and Ibn Saad said, "His hadith is objectionable."Against this explained criticism, no attention should be paid to Ibn Main's authentication of him, nor to the statement of the Hafiz, "Truthful, with some isolated reports." Fasi related in his book Bayan Wahm wal-Ihaam (3/607) from Bukhari, "Ahmad weakened him." Ibn Main said, "Abdullah bin Yazid heard from Sinan bin Saad after he had become confused in old age." This denies that he became confused. End of quote.A note, it occurs in Mizan by Dhahabi, "Ibn Qattan related that Ahmad deemed him trustworthy." But the correct account, as we have mentioned, is that Ahmad weakened him.On this subject there is also a report from Abu Hurairah, that the Messenger of Allah ﷺ said, "When the zakat collector comes to you, give him your zakat. If he oversteps his bounds against you, turn your back to him and do not curse him. Instead say, O Allah, I count with You what has been taken from me."Bayhaqi related it (1/115, 137) from Abu Nasr bin Qatada, who said, Abu Hasan Muhammad bin Hasan Sarraj told us, Mutayyan told us, Muhammad bin Tarif told us, Hafs bin Ghiyath told us, from Asim (Ahwal), from Abu Uthman (Nahdi), from Abu Hurairah, and he related it. Tirmidhi extracted it in Ilal al-Kabir (1/322) from Muhammad bin Tarif with his chain and said, "I asked Muhammad about this hadith, and he said, this is only narrated from Abu Uthman, from the Prophet ﷺ, as a mursal report." Daraqutni likewise stated this in Ilal (11/217).As for what Ishaq bin Rahawayh related (1/383) through another route from Kulthum, who said, Ataa told us, from Abu Hurairah, in it is Kulthum, who is Ibn Muhammad, and he is daif. And Ataa is Ibn Abu Muslim, who did not hear from Abu Hurairah.On this subject there is also what was related from Umm Salama, wife of the Prophet ﷺ, that the Prophet of Allah ﷺ was one day resting at midday in her house, with a man from among his companions present, and they were talking, when a man came and said, "Messenger of Allah, how much sadaqah is due on such and such an amount of dates?" The Messenger of Allah ﷺ said, "Such and such." The man said, "So-and-so exceeded his bounds against me and took from me such and such an amount of dates, an extra measure beyond what was due." The Messenger of Allah ﷺ said to him, "How then would it be if someone who oppresses you worse than this were to be sent against you?" The people then discussed this at length, and the hadith amazed them, until a man said, "How is it, Messenger of Allah, if a man is absent from you, tending his camels, his livestock, and his crops, and he pays the zakat on his wealth, but then this due is exceeded against him unjustly, what should he do while he is absent from you?" The Messenger of Allah ﷺ said, "Whoever pays the zakat on his wealth with a willing heart, seeking thereby the countenance of Allah and the abode of the Hereafter, and does not hide any part of his wealth, and establishes prayer, then among such people is one who, having paid his zakat, finds that his due is exceeded against him unjustly, so he takes up his weapon and fights and is killed, he is a martyr."Tabarani related it in Kabir (23/287), and in Awsat (Majma Bahrayn 1370), and this is his wording. Imam Ahmad related it (26574) in abridged form. All of them narrate it from the hadith of Ubaydullah bin Amr, from Zayd bin Abu Unaysa, from Qasim bin Awf Shaybani, from Ali bin Husayn, who said, Umm Salama told us, and she said (and he related it). Haythami mentioned it in Majma (3/82) and said, "Ahmad related it in abridged form, and Tabarani related it in Kabir and Awsat, and the narrators of all of them are the narrators of the sahih collections." Ibn Khuzayma (2336), Ibn Hibban (3193), and Hakim (1/404) all graded it sahih through this route. Hakim said, "Sahih according to the standard of the two sheikhs."I say, Qasim bin Awf Shaybani, only Muslim related from him, and only a single hadith, which is the hadith of the returning penitents. Nasai said, following his extraction of his hadith in Yawm wal-Layla, "Qasim is daif in hadith," as the Hafiz also said in Tahdheeb. Shuba abandoned him and did not narrate from him. Ibn Madini said, "We mentioned him to Yahya, who said, Shuba said, I went in to see him, and he shook his head." I said to Yahya, "What was the matter with him?" He said, "He began to evade the question." I said, "Did he weaken him in hadith?" He said, "Had he not weakened him, he would have narrated from him." Abu Hatim said, "Confused in hadith, and in my view his standing is that of truthfulness." Ibn Adi said, "He is among those whose hadith is recorded." Ibn Hibban mentioned him among the trustworthy. I found no one who corroborates him. In his hadith there is objectionable material in the statement, "So he takes up his weapon and fights and is killed, and he is a martyr," because it is well known that the hadiths concerning the transgression of zakat collectors against the property of zakat urge patience, not fighting.On this subject there is also what was related from Umm Salama, who said, the Messenger of Allah ﷺ said, "Wealth is never diminished by giving sadaqah, and no man forgives an injustice done to him without Allah increasing him thereby in honor, so forgive, and Allah will honor you. And no man opens for himself the door of begging without Allah opening for him the door of poverty."Tabarani related it in Saghir (1/54), and in Awsat (1405, Majma Bahrayn) from Ahmad bin Ishaq Dumayri, who said, Zakariya bin Duwayd bin Muhammad bin Ashath bin Qays Kindi told us, Sufyan Thawri told us, from Mansur, from Yunus bin Khabab, from Abu Salama bin Abdul-Rahman, from Umm Salama, and she said (and he related it). Qudai related it through the route of Tabarani in Musnad Shihab (817). Tabarani said, "No one narrated it from Thawri except Qasim bin Yazid Jarmi and Zakariya bin Duwayd Ashathi."I say, rather Muhammad bin Umara Qurashi also narrated it, from Sufyan Thawri, and through his route Musnad Shihab (783) related it, except that it is not known who he is. And Zakariya bin Duwayd was a liar, given to fabricating hadith, according to Qudai, and Haythami faulted it on this basis in Majma (3/105). As for Qasim bin Yazid Jarmi, he is truthful, and Abu Hatim deemed him trustworthy.On this subject there is also a report from Ibn Umar, related by Bazzar in Kashf Astar (902), in which is Ibrahim bin Yazid, who is daif.And from Halab, Ahmad related it (21970), in which is Qabisa bin Halab, who is unknown, as Ibn Adi and Nasai said, though Ibn Hibban mentioned him among the trustworthy of the successors. The Hafiz said, "Acceptable," meaning if corroborated, and if not corroborated then his hadith is weak.