Azami 4243

Abu Dawud (1629) narrated it from Abdullah bin Muhammad Nufayli, who said, Miskin narrated to us, Muhammad bin Muhajir narrated to us, from Rabia bin Yazid, from Abu Kabsha Saluli, who said, Sahl bin Hanzaliyya narrated to us, and he mentioned it. Imam Ahmad (17625) narrated it by another route from Rabia bin Yazid. Ibn Khuzayma (2391) graded it sahih, mentioning it in abbreviated form, and Ibn Hibban (545, 3394) both from this route.Regarding the phrase "the letter of Mutalammis," Mutalammis is Jareer bin Abdul-Masih Dubai, a well-known pre-Islamic poet. He and Tarafa bin Abd composed satirical verses about Amr bin Hind, the king of Hira, so the king wrote two letters to his governor for them, or they thought he had written them letters granting them rewards, but in fact he had written ordering their execution. As for Mutalammis, he broke open the letter and discovered what was in it, so he fled and escaped. As for Tarafa, he went and delivered the letter to the governor hoping for the reward, and so he was killed. Mutalammis was named so because of the verse he composed, which is,"This is now the time of exposure, its flies buzzing, its hornets, and Azraq Mutalammis."Khattabi said, "People have differed over the interpretation of the hadith of Sahl. Some said, whoever has his lunch and dinner for the day, begging is not lawful for him, based on the apparent meaning of the hadith. Others said, this applies only to one who has lunch and dinner secured on a permanent, ongoing basis, so if he has enough to sustain him for a long period, begging becomes forbidden to him. Others said, this is abrogated by the hadiths mentioned earlier," meaning the hadiths that set the threshold of wealth at owning fifty dirhams, or owning five uqiyas, and other such measures.The correct view is that this depends on the man himself. He may have considerable wealth, but given the large number of his children and his heavy expenses on other necessities such as education and the like, he may still be entitled to ask, or it may be permissible to give to him without his asking. It is established that the Prophet ﷺ gave Uyayna bin Husn and Aqra bin Habis a share from the portion allotted to those whose hearts are to be won over, even though it is apparent from their situation that neither of them was poor, both being leaders of their people and chiefs of their tribes.On this subject there is also a report from Ali , who said that the Messenger of Allah ﷺ said, "Whoever begs while having sufficient means only increases for himself the burning coals of Hell." They said, "What is 'sufficient means'?" He said, "Having dinner for one night." Abdullah bin Ahmad narrated it in the Musnad of his father (1253), from Muhammad bin Yahya bin Abu Sumayna, who said, Abdul-Samad narrated to us, my father narrated to me, Husayn bin Zakwan narrated to us, from Habib bin Abu Thabit, from Asim bin Damra, from Ali, and he mentioned it.Its chain of transmission is daif because of Husayn bin Zakwan, who is Abu Salama Basri. Ibn Main and Abu Hatim declared him daif, and Nasai said, "He is not strong." Despite this, Ibn Hibban mentioned him in Thiqat (6/136). Daraqutni narrated it in his Sunan (1999) by another route, from Abdul-Warith bin Saeed, from Husayn bin Zakwan, from Amr bin Khalid, from Habib bin Abu Habib. So he inserted "Amr bin Khalid" between Husayn bin Zakwan and Habib bin Abu Thabit, and this Amr bin Khalid is the Qurashi, of Lahim, who is "abandoned, accused of lying by Waki," as stated in Taqrib.Once you know this, do not be deceived by the statement of Hafiz Munziri in Targhib and Tarhib (1214), "Abdullah bin Ahmad narrated it in his additions to the Musnad, and Tabarani in Awsat, and its chain of transmission is good." As for the word "raadf," it refers to stones heated over fire.On this subject there is also a report from Aaidh bin Amr, that a man came to the Prophet ﷺ and asked him, so he gave him. But when the man placed his foot on the threshold of the door, the Messenger of Allah ﷺ said, "If you knew what is in begging, no one would walk to another to ask him for anything." Nasai (2586) narrated it from Muhammad bin Uthman bin Abu Safwan Thaqafi, who said, Umaya bin Khalid narrated to us, Shuba narrated to us, from Bistam bin Muslim, from Abdullah bin Khalifa, from Aaidh bin Amr, and he mentioned it.In its chain of transmission is Abdullah bin Khalifa, also said to be Khalifa bin Abdullah Basri, from whom no one narrated except Bistam bin Muslim. For this reason Hafiz said in Taqrib, "Unknown," and said, "Whoever claims that Shuba narrated from him is mistaken." I say, perhaps he means by this Dhahabi, for he mentioned in Kashif that Shuba also narrated from him.This hadith is in the Musnad of Imam Ahmad (20644), from Rawh, who said, Bistam bin Muslim narrated to us with his chain of transmission, in abbreviated form, and he repeated it with the same chain, mentioning it at length, from Aaidh bin Amr Muzani, who said, "While we were with our Prophet ﷺ, a bedouin persisted in asking him, saying, 'O Messenger of Allah, feed me. O Messenger, give me.'" He said, "So the Messenger of Allah ﷺ stood up and entered the house, then took hold of the two doorposts of the chamber and turned to face us and said, 'By the One in whose hand is the soul of Muhammad, if you knew what I know about begging, no man would ask another while he has enough to get him through one night.'" Then he ordered that food be given to him.Regarding the word "uskuffa," with the seen unvocalized, the kaf with damma, and the fa doubled, it means the threshold of the door. Regarding the phrase "the two doorposts," the "idadatan" with the ayn under kasra, are the two pieces of wood on the two sides of the door.On this subject there is also a report from Abdullah bin Abbas, who said that the Messenger of Allah ﷺ said, "If the one who begs knew what is in it for him, he would not ask." Tabarani narrated it in Kabir (12/108), from Ahmad bin Dawud Makki, who said, Harmala bin Yahya narrated to us, Ibn Wahb narrated to us, Jareer bin Hazim narrated to us, from Qabus bin Abu Dhubyan, from his father, from Abdullah bin Abbas, and he mentioned it. Haythami said in Majma (3/93), "In it is Qabus, about whom there is some discussion, though he has been deemed trustworthy."I say, Qabus bin Abu Dhubyan Junbi is disputed. Ibn Main deemed him trustworthy, while Imam Ahmad said, "He is not much," and Nasai said, "He is not strong, daif," and Ibn Hibban said, "He had poor memory, and he transmits alone from his father things that have no basis." The summary regarding him, as in Taqrib, is "there is weakness in him," and in Kashif, Abu Hatim and others said, "He cannot be relied upon." His father, Abu Dhubyan, is Husayn bin Jundab.On this subject there is also a report from Imran bin Husayn, who said that the Messenger of Allah ﷺ said, "The begging of a wealthy man is a disgrace on his face on the Day of Resurrection." Ahmad (19821), Tabarani in Kabir (18/362) and Awsat (8173), and Bazzar in his Musnad (3572) all narrated it through the route of Hasan Basri, from Imran bin Husayn. In it there is a break in the chain, for Hasan bin Abu Hasan Basri is disputed regarding whether he heard directly from Imran bin Husayn, and the majority of scholars hold that he did not hear from him.On this subject there is also a report from Masud bin Amr, as a saying of the Prophet, "The servant continues to beg and be given until his face is worn away, so that he has no face left before Allah." Bazzar narrated it, in Kashf Astar (919), from Humayd bin Masada, who said, Husayn bin Numayr, Abu Layla, narrated to us, from Abdul-Kareem, from Saeed bin Yazid, from Masud bin Amr, and he mentioned it. Haythami cited it in Majma (3/96) and said, "Bazzar narrated it, and Tabarani in Kabir, and in it is Muhammad bin Abu Layla, about whom there is discussion."I say, Ibn Abu Layla is Muhammad bin Abdul-Rahman bin Abu Layla, about whom Hafiz said, "Truthful, but very poor in memory." But his teacher Abdul-Kareem, who is Ibn Abu Makhariq, with damma on the meem, is very daif. Nasai and Daraqutni said, "Abandoned," and Ibn Hibban said, "He made many mistakes and committed gross errors, so faulting the hadith because of him is more appropriate."As for what is reported from Ayesha, who said that the Messenger of Allah ﷺ said, "Charity, or he said, zakat, never mixes with wealth without corrupting it," this is daif. Bazzar narrated it in Kashf Astar (881), from Muhammad bin Abdul-Ala, who said, Uthman bin Abdul-Rahman Jumahi narrated to us, Hisham bin Urwa narrated to us, from his father, from Ayesha, and he mentioned it. In it is Uthman bin Abdul-Rahman Jumahi, Abu Amr, about whom Bukhari said, "Unknown," and Abu Hatim said, "Not strong, his hadith is written down but not relied upon," and Ibn Adi said, "Most of what he narrates consists of odd, unreliable reports."