Azami 4239

Abu Dawud (1626) narrated it, and the wording is his, along with Nasai (2593) and Ibn Majah (1840), all of them through Yahya bin Adam, who said, Sufyan narrated to us, from Hakeem bin Jubayr, from Muhammad bin Abdul-Rahman bin Yazid, from his father, from Abdullah, and he related it.Abu Dawud added after it, "Yahya bin Adam said, Abdullah bin Uthman said to Sufyan, 'My recollection is that Shubah does not narrate from Hakeem bin Jubayr.' Sufyan said, 'Zubayd narrated it to us from Muhammad bin Abdul-Rahman bin Yazid.'" End of quote.Tirmidhi (650) narrated it by another route, from Sharik, from Hakeem bin Jubayr with his chain, and he said, "This is a hasan hadith, and Shubah criticized Hakeem bin Jubayr because of this hadith." Then he also narrated it (651) through Yahya bin Adam, with his chain, in a similar manner. Hakim (1/407) narrated it by this same route, except that he passed over it in silence.Ahmad (3675) narrated it from Waki, from Sufyan, from Hakeem bin Jubayr, with his chain. Its chain of transmission is sahih by the route of Zubayd, who is Ibn Harith Yami, a trustworthy and firmly reliable narrator among the men of the two sahih collections. As for Hakeem bin Jubayr, he is very daif. Ibn Main, Ahmad, and others declared him daif, and Daraqutni said, "He is discarded."It seems that Sufyan had the hadith by two routes, one from Hakeem bin Jubayr, and the other from Zubayd bin Harith, both of them from Muhammad bin Abdul-Rahman bin Yazid, from his father. Muhammad and his father Abdul-Rahman bin Yazid bin Qays Nakhai are both trustworthy, and his father is among the men of the two sahih collections. So there is no basis for Shubah's criticism of Hakeem bin Jubayr on account of this hadith, and even though the route through Muhammad bin Abdul-Rahman is daif, the hadith is sahih by another route.Tirmidhi said, "This is what some of our companions act upon, and it is the view of Thawri, Abdullah bin Mubarak, Ahmad, and Ishaq. They said, 'If a man has fifty dirhams, charity is not lawful for him.'" He also said, "Some scholars did not follow the hadith of Hakeem bin Jubayr, and they were lenient in this matter. They said, 'If he has fifty dirhams or more but is in need, he may take from zakat,' and this is the view of Shafii and others among the jurists and scholars."As for his saying "khumush", it is like "khudush" in form and meaning. And "kuduh" refers to the marks left by scratching, and any mark left by a scratch, or a bite, or the like, is a kadh. From this comes the expression used for the wild donkey, "mukaddah", because the donkeys bite it.