Azami 4101

Nasai (2559) and Ibn Majah (3605) both narrated it from the hadith of Yazid bin Harun, who said, Hammam narrated to us, from Qatada, from Amr bin Shuayb, from his father, from his grandfather, and he mentioned it. The wording given is that of Nasai, while the wording of Ibn Majah is, "Eat, drink, give charity, and wear clothing, so long as it is not mixed with extravagance or vanity." Imam Ahmad (6695) also narrated it by this route with wording similar to that of Nasai, and he said that Yazid once said, "without extravagance and without vanity." Its chain is hasan because of Amr bin Shuayb, for he is hasan al-hadith. Hammam is Ibn Yahya Awdhi, and Tirmidhi narrated it by this route in his Jami (2819) within a different context, abridged. The word "mukhayla" follows the pattern of "azeema" and carries the meaning of vanity or conceit.On this subject there is also a narration from Uqba bin Amir Juhani, who said that the Messenger of Allah said, "There are two kinds of jealousy, one of which Allah loves and the other of which Allah hates, and two kinds of vanity, one of which Allah loves and the other of which Allah hates. Jealousy over suspicion of wrongdoing is loved by Allah, while jealousy over other than that is hated by Allah. And vanity when a man gives charity is loved by Allah, while vanity in arrogance is hated by Allah."Imam Ahmad (17398) narrated it from Abdul-Razzaq, and it is also found in his Musannaf (19522), from Mamar, from Yahya bin Abu Kathir, from Zayd bin Salam, from Abdullah bin Zayd Azraq, from Uqba bin Amir Juhani, and he mentioned it. Ibn Khuzayma (2478) and Hakim (1/417–418) graded it sahih. In it is Abdullah bin Zayd Azraq, whom no one has declared trustworthy, Ibn Hibban simply mentioned him in Thiqat (5/15) as is his usual practice. That is why Ibn Hajar said of him in Taqreeb, "acceptable," meaning only when corroborated, otherwise his hadith is weak in the sense of being lenient. And that is indeed the case here, since he was not corroborated on this narration. As for Haythami, he followed Ibn Hibban and said, after attributing it to Ahmad and Tabarani, that its narrators are the narrators of the Sahih. Majma (4/329).As for what has been narrated as a marfu report from Jabir bin Utayk, "Among jealousy there is a kind Allah loves and a kind Allah hates, and among vanity there is a kind Allah loves and a kind Allah hates. As for the jealousy Allah loves, it is jealousy over suspicion of wrongdoing, and as for the jealousy Allah hates, it is jealousy without such suspicion. And the pride Allah loves is a man's pride in himself at the time of battle and at the time of giving charity, and the pride Allah hates is vanity in falsehood," this is daif.Abu Dawud (2659) and Nasai (2558) both narrated it from the hadith of Yahya bin Abu Kathir, from Muhammad bin Ibrahim bin Harith Taymi, from Ibn Jabir, from his father, and he mentioned it, the wording given being that of Nasai. In the wording of Abu Dawud it reads, "As for that which Allah hates, it is his pride in wrongdoing." Musa (that is, Ibn Ismail Tabudhaki, the shaykh of Abu Dawud) said, "and boastfulness." Imam Ahmad (23747, 23752) reported it by this same route, and Ibn Hibban graded it sahih, narrating it in his Sahih (295). In it is Ibn Jabir, who is Abdul-Rahman bin Jabir bin Utayk, and he is "unknown" as stated in Taqreeb, except that Ibn Hibban included him in his Sahih, yet did not mention him in his Thiqat, even though he meets his own standard for inclusion there.