Itban bin Malik, who was one of the companions of the Prophet ﷺ from the Ansar and had witnessed Badr, came to the Messenger of Allah ﷺ and said, "Messenger of Allah, my eyesight has weakened, and I lead my people in prayer. When the rains come, the valley between me and them floods, and I cannot reach their mosque to lead them in prayer. I would love it, Messenger of Allah, if you would come and pray in my house so that I may take it as a place of prayer."He replied, "I will do so, Allah willing."Itban said, The Messenger of Allah ﷺ and Abu Bakr came in the late morning. The Prophet ﷺ asked permission to enter, and I granted it. He did not sit down until he entered the house, then he said to me, "Where in your house would you like me to pray?"I pointed to a corner of the house. The Prophet ﷺ stood and said the takbir, and we formed rows behind him. He prayed two rakahs, then gave the salam, and we detained him for some khazirah we had prepared.Some men of the household, a good number of them, gathered in the house. One of them said, "Where is Malik bin Dukhshun?"Another replied, "He is a hypocrite. He does not love Allah and His Messenger."The Prophet ﷺ said, "Do not say that. Do you not see that he has said, 'There is no god but Allah,' seeking thereby the face of Allah?"The man said, "Allah and His Messenger know best."We said, "But we see that his attention and goodwill are directed toward the hypocrites."He said, "Allah has forbidden the Fire to anyone who says, 'There is no god but Allah,' seeking thereby the face of Allah."Ibn Shihab said, I then asked Husayn bin Muhammad al-Ansari, one of the Banu Salim and among their leading men, about the hadith of Mahmud, and he confirmed it.In another wording, "for some jashishah we had prepared for him."
أن عتبان بن مالك- وكان من أصحاب النبي ﷺ ممن شهد بدرا من الأنصار-: أنه أتى رسول الله ﷺ فقال: يا رسول الله إني أنكرت بصري، وأنا أصلي لقومي، فإذا كانت الأمطار سال الوادي الذي بيني وبينهم، لم أستطع أن آتي مسجدهم فأصلي لهم، فوددت يا رسول الله أنك تأتي فتصلي في بيتي فأتخذه مصلى، فقال: سأفعل إن شاء الله، قال عتبان: فغدا رسول الله ﷺ، وأبوبكر حين ارتفع النهار، فاستأذن النبي ﷺ فأذنت له، فلم يجلس حتى دخل البيت، ثم قال لي: أين تحب أن أصلي من بيتك؟ فأشرت إلى ناحية من البيت، فقام النبي ﷺ فكبر، فصففنا، فصلى ركعتين، ثم سلم وحبسناه على خزير صنعناه، فثاب في البيت رجال من أهل الدار ذوو عدد فاجتمعوا، فقال قائل منهم: أين مالك بن الدخشن؟ فقال بعضهم: ذلك منافق، لا يحب الله ورسوله، قال النبي ﷺ: لا تقل، ألا تراه قال: لا إله إلا الله يريد بذلك وجه الله قال: الله ورسوله أعلم، قال: قلنا: فإنا نرى وجهه، ونصيحته إلى المنافقين، فقال: فإن الله حرم على النار من قال: لا إله إلا الله يبتغي بذلك وجه الله قال ابن شهاب: ثم سألت الحصين بن محمد الأنصاري- أحد بني سالم، وكان من سراتهم- عن حديث محمود، فصدقه. وفي لفظ: على جشيشة صنعناها له.
Bukhari related it in the Book of Foods (5401), and Muslim in the Book of Mosques (33:263), both from the route of Ibn Shihab, who said, "Mahmud bin Rabi al-Ansari informed me," and then he narrated it. The other wording is Muslim's (33:265), from the route of Uzai, from Ibn Shihab, in abridged form.His words, "we made khazir," with a dotted kha and a zay and ending in ra. It is also said "khazira," with a ha.Ibn Qutayba said, khazira is meat cut into small pieces, over which a large amount of water is then poured, and when it is cooked, flour is sprinkled onto it. If it contains no meat, then it is asida.In Sahih Bukhari he said, Nadr said, khazira is made from bran, while harira, with a plain ha and a doubled ra, is made from milk. Likewise Abu Haytham said, when it is made from bran it is khazira, and when it is made from flour it is harira. What is meant is bran that contains coarse flour.His words in the other narration, jashisha. Shimr said, this is when wheat is ground coarsely, then meat or dates are put into it, and it is cooked with that.