Azami 4200

Imam Ahmad narrated it (16613) from Yunus, who said, Abu Awana told us, from Ashath bin Salim, from his father, from a man of Banu Yarbu, and he related it. Nasai narrated it (4837) from Qutayba, who said, Abu Awana told us, with his chain of transmission, in abridged form.Abu Dawud Tayalisi narrated it (1353), and through his route Nasai (4835), and Bazzar in Kashf Astar (918), from Shuba, from Ashath bin Abu Shatha, who said, I heard Aswad bin Hilal narrating from a man of Banu Thalaba bin Yarbu, that some people from among them came to the Messenger of Allah ﷺ - they were from Banu Thalaba - having killed a man from the companions of the Prophet ﷺ. A man said, "O Messenger of Allah, these are Banu Thalaba bin Yarbu." I said, "So-and-so." The Messenger of Allah ﷺ said, "No soul shall be held guilty for another's crime." Then the Prophet ﷺ mentioned charity and said, "The hand of the giver is the upper hand. Your mother, your father, your sister, your brother, then the next closest to you, then the next closest to you." This is the wording of Abu Dawud, while the others gave it in abridged form.Sufyan narrated it, from Ashath, from Salim, with his chain of transmission, and he identified this unnamed man as Thalaba bin Zahdam Yarbui. Nasai narrated it (4833), and Bayhaqi (8/345), and Bazzar in Kashf Astar (917), relating the hadith in the same way.There is disagreement about Thalaba bin Zahdam. Ibn Hibban, Ibn Sakan, and a group of those who wrote about the companions asserted that he had companionship with the Prophet. Tirmidhi said in his Tarikh, "He met the Prophet ﷺ, and the sign of his narration is that it comes through the companions."On this subject there is also a report from Ibn Masud, as a raised hadith, "The upper hand is better than the lower hand, and begin with those you are responsible for, your mother, your father, your sister, your brother, and the closest to you, then the next closest to you."Tabarani narrated it in Kabir (10/229-230) from Ali bin Abdul-Aziz, who said, Harmi bin Hafs Qasmali told us, who said, Ziyad bin Abdul-Rahman Qurashi told us, who said, Asim bin Bahdala told us, from Abu Waail, from Abdullah, and he related it. Haythami said in Majma (3/120), "Its chain of transmission is hasan."I say, that is based on Ibn Hibban's mention of some of the men in the chain in Thiqat, but otherwise Ziyad bin Abdul-Rahman Qurashi was mentioned by Bukhari in Tarikh al-Kabir (3/361), though he did not mention his lineage "Qurashi." Ibn Abu Hatim did mention him, but recorded no criticism or endorsement of him, so he falls among the unknowns. As for Ibn Hibban, he mentioned him in Thiqat (6/325), and they mentioned no one narrating from him except Abdul-Wahid bin Wasil, with Harmi bin Hafs as a second narrator, so he would be at the rank of "acceptable" according to Ibn Hajar, that is, if corroborated, otherwise his hadith is weak.On this subject there is also what is reported from Atiya Saadi, who said, I heard the Messenger of Allah ﷺ say, "The giving hand is better than the lower hand." Imam Ahmad narrated it (17983), and Bazzar in Kashf Astar (916), and Tabarani in Kabir (17/166), all of them through the route of Abdul-Razzaq - it is found in his Musannaf (20055) - from Mamar, from Simak bin Fadl, from Urwa bin Muhammad, from his father, from his grandfather, who said (and he related the hadith)."al-Muntiya" means "the giving hand" in the dialect of the companion Atiya, and that is why it was changed in the other sources to "al-Mutiya." In it there is Urwa bin Muhammad, and his father, both of unknown status, and no one mentioned them except Ibn Hibban, following his practice of authenticating unknowns. Ibn Hajar said of the first, "acceptable," and said of the second, who is Muhammad bin Atiya Saadi, "truthful," even though he mentioned in Tahdhib nothing but Ibn Hibban's authentication of him, but he did note the disagreement over his companionship, and concluded that the companionship belonged to his father.This is supported by what Hakim narrated in Mustadrak (4/327) through the route of Abdul-Rahman bin Yazid bin Jabir, who said, Urwa bin Muhammad bin Atiya told me, who said, my father told me, that his father informed him, saying, I came to the Messenger of Allah ﷺ among some people of Banu Saad bin Bakr, and I was the youngest of the group, so they left me behind with their belongings. Then they came to the Messenger of Allah ﷺ at the sighting of the new moon, and he took care of their needs, then he said, "Is there anyone left among you?" They said, "Yes, a boy with us, we left him with our belongings." So he told them to send for me, and they came to me and said, "Answer the call of the Messenger of Allah." So I went to him, and when he saw me he said, "May Allah make you self-sufficient, so that you never ask people for anything. For the upper hand is the giving hand, and the lower hand is the receiving hand, and the wealth of Allah Almighty is indeed both asked for and given." He said, the Messenger of Allah ﷺ spoke to me in our own dialect.Hakim said, "This is a hadith sahih in chain of transmission, though the two of them did not include it." But the correct view, as I have said, is that Urwa bin Muhammad bin Atiya and his father are both unknown.On this subject there is also what was reported from Ibn Abbas, as a raised hadith, "The best charity is that which leaves the giver in sufficiency, and the upper hand is better than the lower hand, and begin with those you are responsible for." Tabarani narrated it in Kabir (12726) from Abdullah bin Najiya, who said, Mundhir bin Walid Jarudi told us, who said, my father told us, who said, Hasan bin Abu Jafar told us, from Muhammad bin Jahada, from Abu Salih, from Ibn Abbas, and he related it.Haythami said in Majma (3/98), "In it is Hasan bin Abu Jafar Jufri, and there is criticism of him." I say, it is as he said, for Hasan bin Abu Jafar Jufri Basri is daif, and the majority of scholars have graded him daif.