Azami 5609

Ibn Majah (2409), Darimi (2637), Hakim (23/2), and Bayhaqi (5/355) all narrated it through the route of Muhammad bin Ismail bin Abu Fudayk, who said, Saeed bin Sufyan, the freedman of the Aslami tribe, told us, from Jafar bin Muhammad, from his father, from Abdullah bin Jafar, and he mentioned it. Hakim said, "This is a hadith with a sahih chain of transmission." Its chain is hasan because of Saeed bin Sufyan Aslami, their freedman, the Madinan, from whom a group of narrators related, and Ibn Hibban mentioned him among the reliable narrators. Ibn Hajar also graded its chain hasan in Fath al-Bari (54/5).On this subject there is also a report from Ayesha that she used to take on debt, and it was said to her, "What is wrong with you and debt?" She said, "I heard the Messenger of Allah ﷺ say, 'There is no servant who intends to repay his debt but that he will have help.'" This was narrated by Ahmad (24439), Hakim (222), and Bayhaqi (5/354), all through the route of Qasim bin Fadl, who said, Muhammad bin Ali told us, saying, "Ayesha used to take on debt," and he mentioned it.Muhammad bin Ali is Abu Jafar Baqir, who did not hear from Ayesha.As for what Hakim and Bayhaqi narrated through the route of Muhammad bin Abdul-Rahman bin Mujbir, from Abdul-Rahman bin Qasim, from his father, from Ayesha, with similar wording, Hakim said, "Its chain is sahih." Dhahabi criticized this, saying, "Abu Zura weakened Ibn Mujbir, and Nasai said, 'discarded,' though Ahmad deemed him trustworthy."I say, he is Muhammad bin Abdul-Rahman bin Mujbir Umari Basri. Dhahabi mentioned in Mizan (3/621) a group of scholars who spoke about him besides these, including Yahya bin Main, Fallas, and Bukhari, but he did not mention Imam Ahmad's endorsement of his reliability, so this should be verified.On this subject there is also a report from Suhayb Khayr, from the Messenger of Allah ﷺ, who said, "Whatever man takes on a debt while resolved not to repay it will meet Allah as a thief." Ibn Majah (2410) narrated it from Hisham bin Ammar, who said, Yusuf bin Muhammad bin Sayfi bin Suhayb Khayr told us, saying, Abdul-Hameed bin Ziyad bin Sayfi bin Suhayb told me, from Shuayb bin Amr, who said, Suhayb Khayr told us, and he mentioned it.In it is Yusuf bin Muhammad bin Sayfi, about whom Bukhari said, "There is something questionable about him." Abu Hatim said, "There is no harm in him." Ibn Hibban mentioned him among his reliable narrators, a number of people related from him, and Ibn Hajar placed him in the rank of "acceptable."His teacher, Abdul-Hameed bin Ziyad bin Sayfi, who was his uncle, was described by Abu Hatim as "a shaykh," and Ibn Hibban mentioned him among his reliable narrators, while in Taqrib he is described as "lenient in hadith."The hadith has another chain of transmission. Ibn Majah (2410) narrated it from Ibrahim bin Munzir Hizami, who said, Yusuf bin Muhammad bin Sayfi told us, from Abdul-Hameed bin Ziyad, from his father, from his grandfather Suhayb, from the Prophet ﷺ, with similar wording. Bukhari said, "It is not established that they heard from one another."The hadith has yet another chain of transmission, which is what Ahmad (18932) narrated from Hushaym, who said, Abdul-Hameed bin Jafar told us, from Hasan bin Muhammad Ansari, who said, a man from Namir bin Qasit told me, saying, I heard Suhayb bin Sinan relate, saying, the Messenger of Allah ﷺ said, "Whatever man gives a woman a dowry while Allah knows he does not intend to pay it to her, deceiving her by invoking Allah, and makes her private parts lawful for himself through falsehood, will meet Allah on the day he meets Him as an adulterer. And whatever man takes on a debt from another man while Allah knows he does not intend to repay it to him, deceiving him by invoking Allah, and makes his wealth lawful for himself through falsehood, will meet Allah on the day he meets Him as a thief."In it is a man who is not named.Also in it is Hasan bin Muhammad Ansari. Bukhari in Tarikh al-Kabir (2/306), Ibn Abu Hatim in Jarh wa Tadil (3/35), and Ibn Hibban in al-Thiqat (6/166) did not mention anyone who related from him besides Abdul-Hameed bin Jafar, so he is unknown. Nevertheless, Ibn Hayan mentioned him.The hadith has other paths of transmission as well, but none of them is sahih.