Azami 6995

Abu Dawud (4375), Ahmad (25474), Nasai in al-Kubra (7294), and Bayhaqi (8/334) all narrated it through the hadith of Abdul-Malik bin Zayd bin Saeed bin Zayd bin Amr bin Nufayl, from Muhammad bin Abu Bakr bin Hazm, from his father, from Amrah, from Ayesha, and he related it. Except that Abu Dawud did not mention "from his father" in it, while the trustworthy narrators who transmitted it from Abdul-Malik did mention "from his father" in it.Its chain is hasan because of Abdul-Malik bin Zayd, for there is disagreement about him, though his hadith is hasan. There is nothing objectionable in his hadith. Ibn Hibban also graded it sahih (94), though he did not mention "from his father" in it, and its chain contains some weak narrators.In its meaning, it was narrated from Abdullah bin Masud, who said, the Messenger of Allah ﷺ said, "Overlook the lapses of people of good standing." Tabarani narrated it in al-Awsat (7558) from Muhammad bin Asim, who said, Abdullah bin Muhammad bin Yazid Hanafi told us, who said, my father told us, who said, Abu Bakr bin Ayyash told us, from Asim, from Zirr, from Ibn Masud, and he related it.Khatib narrated it in his Tarikh (10/85) through the route of Daraqutni and others, from Muhammad bin Mukhlid, Abdullah bin Muhammad bin Yazid Hanafi told us, with his chain.Daraqutni said, "This is a rare hadith from the hadith of Asim, from Zirr, from Abdullah. Hanafi transmitted it alone, from his father, from Abu Bakr bin Ayyash, from him. We have not recorded it except from Ibn Mukhlid."Tabarani said, "No one narrated this hadith from Asim except Abu Bakr bin Ayyash. Abdullah bin Yazid bin Muhammad transmitted it alone, and it is not narrated from Ibn Masud except by this chain."I say, the sole transmission of Abdullah bin Yazid does no harm, that is Abdullah bin Muhammad bin Yazid Hanafi. Khatib gave his biography in his Tarikh (85/10) and said, he was trustworthy, and he died in the year 275 AH. Rather, the problem lies with his father, Muhammad bin Yazid bin Muhammad bin Kathir Ajli Rafii, then Kufi, Abu Hisham, for he is daif by the consensus of the scholars. Bukhari said, "I have seen them agreed on his weakness."There are other hadiths in this meaning which are not sahih.As for the meaning of the hadith, Shafii said, "I have heard from scholars who know this hadith, and who say, leniency is shown to a man of good standing regarding his lapse, so long as it is not a matter carrying a prescribed punishment." He also said, "Those of good standing whose lapses are overlooked are those who are not known for evil, and one of them slips into a lapse."Mawardi said there are two views regarding their lapses, the first being minor sins, and the second being the first instance of disobedience into which an obedient person slips. The Hafiz mentioned all of this in Talkhis (80/4). See also Maqasid Hasana (48).Baghawi said in his commentary (330/10), "In this is evidence for the permissibility of foregoing discretionary punishment, and that it is not obligatory, for if it were obligatory like a prescribed punishment, then the person of good standing and others would be equal in it."