Azami 4229

Malik narrated it in the chapter on the description of the Prophet ﷺ (8), from Zayd bin Aslam, from Ibn Bujayd al-Ansari, and he mentioned it. Ibn Hibban graded it sahih (3374) and narrated it through this route. Abu Dawud (1666), Tirmidhi (665), and Nasai (2574) all narrated it, all of them from Qutayba bin Saeed, who said, Layth narrated to us, from Saeed bin Abu Saeed, from Abdul-Rahman bin Bujayd, from his grandmother Umm Bujayd, who was among those who gave the pledge of allegiance to the Messenger of Allah ﷺ, that she said, "O Messenger of Allah, the poor person stands at my door and I find nothing to give him." The Messenger of Allah ﷺ said to her, "If you find nothing to give him except a burnt hoof, hand it to him in his hand."Ibn Khuzayma graded it sahih (2473) and narrated it through the route of Layth with his chain, similarly. He also narrated it (2472) through the route of Mansur bin Hayan, from Ibn Bujayd, from his grandmother, in abridged form, and Imam Ahmad (16648) also reported it through this route.I say, its chain is hasan because of Abdul-Rahman bin Bujayd, with the ba vocalized with damma and the jim with fatha, in diminutive form. The group [of major hadith compilers] narrated from him, and Ibn Hibban mentioned him in his Thiqat (3/255), and he is hasan al-hadith. It is said that he had seen the Prophet, and some mentioned him among the companions.On this subject there is also what was narrated from Husayn bin Ali, who said, the Messenger of Allah ﷺ said, "The one who asks has a right, even if he comes on a horse." Abu Dawud narrated it (1665) from Muhammad bin Kathir, who said, Sufyan informed us, who said, Musab bin Muhammad bin Shurahbil narrated to me, who said, Yaala bin Abu Yahya narrated to me, from Fatimah bint Husayn, from Husayn bin Ali, and he mentioned it. Ahmad narrated it (1730) through two routes, Waki and Abdul-Rahman, both of whom said, Sufyan narrated to us, with his chain. Ibn Khuzayma graded it sahih (2468). Something fell out of the printed edition after his saying "both of whom said," up to the end of the chain. Its chain is daif because of Yaala bin Abu Yahya, who is al-Madani. Abu Hatim said, he is unknown, and the Hafiz relied on this in Taqrib. As for Ibn Hibban, he mentioned him in Thiqat (7/652), following his principle of establishing the reliability of anyone in whom no defect has been found.On this subject there is also what was narrated from Ali bin Abu Talib, from the Prophet ﷺ, similarly. Abu Dawud narrated it (1666) from Muhammad bin Rafi, who said, Yahya bin Adam narrated to us, who said, Zuhayr narrated to us, from a shaykh, he said, I saw Sufyan with him, from Fatimah bint Husayn, from her father, from Ali, from the Prophet ﷺ, similarly. He did not mention its wording, but rather referred to the hadith of Husayn bin Ali. In it there is an unknown shaykh, and perhaps this unnamed shaykh is Musab bin Muhammad bin Shurahbil, the teacher of Sufyan, but the teacher of Musab bin Muhammad is Yaala bin Abu Yahya, except that he omitted him, so it became a disconnected chain. Then there is disagreement regarding Fatimah bint Husayn, for sometimes it was attributed to her father, and other times to her grandfather, and this is evidence of a lack of precision in the hadith on the part of some narrators.On this subject there is also what was narrated from Harmas bin Ziyad, who said, the Messenger of Allah ﷺ said, "The one who asks has a right, even if he comes on a horse." Tabarani narrated it in Kabir (22/203–204) through the route of Uthman bin Fayid, from Ikrima bin Ammar, from Harmas bin Ziyad, and he mentioned it. Haythami mentioned it in Majma al-Zawaid (3/101) and did not attribute it to Kabir, but rather attributed it to Saghir and Awsat, and said, "In it there is Uthman bin Fayid, who is daif." The editor of Majma Bahrayn said, "I did not find it in Saghir and Awsat" (1397).Likewise, what Malik narrated in the chapter on charity (3), from Zayd bin Aslam, that the Messenger of Allah ﷺ said, "Give to the one who asks, even if he comes on a horse," is not sound, because it is mursal. Ibn Abdul-Barr said in Tamhid (5/294), "I do not know of any disagreement over the mursal nature of this hadith among the narrators of Malik, and there is no connected wording for it that can be relied upon, as far as I know."On this subject there is also what was narrated from Abdullah bin Abbas, Anas bin Malik, and Abu Hurairah, but none of it is sound.