Azami 9858

Bukhari narrated it in the Book of Holding Fast to the Book and the Sunnah (7284), and Muslim in the Book of Faith (20), both of them from Qutayba bin Saeed, who said, Layth bin Saad narrated to us, from Aqeel, from Zuhri, who said, Ubaydullah bin Abdullah bin Utba bin Masud informed me, from Abu Hurairah, and he related the hadith, and the wording of both is the same.His statement, "those of the Arabs who apostatized." Ibn Hazm said in al-Milal wal-Nihal that they were three groups.1. "A group that openly declared disbelief and apostatized, following the false prophets Musaylima, Tulayha, Aswad, and Sajah (daughter of Harith, who was among the Christian Arabs and claimed prophethood).2. A group that remained within Islam but withheld zakat.3. A group that held back, waiting to see which side would prevail." End of quote.His statement, "withheld zakat," carries two meanings. The first is that they denied the obligation of zakat. The second is that they refused to hand it over to the caliph.Their argument was the words of Allah Most High, "Take from their wealth a charity by which you purify them and cause them increase, and pray for them. Indeed, your prayer is a source of tranquility for them. And Allah is Hearing and Knowing" [Tawba 9:103]. They said, the one whom Allah Most High commanded us to give the zakat to has died, for giving it to him was a source of tranquility for us, but giving it to Abu Bakr, and his prayer for us, is not a source of tranquility for us. On this basis, they claimed, the obligation of zakat and its payment to the caliph fell away.This meaning is reflected in the statement of Siddiq , "By Allah, I will fight whoever separates the prayer from the zakat, for zakat is the due of wealth." That is, whoever separates the obligation of prayer from the obligation of zakat, acknowledging the obligation of prayer while denying the obligation of zakat, even though Allah Most High joined the two together in obligation, making prayer the due of Allah upon His servants and making zakat the due of wealth. Just as the due of Allah upon His servants does not fall away, likewise the due of wealth does not fall away.It is a mistake to say that Abu Bakr Siddiq fought them merely for refusing to hand zakat over to the caliph. Abu Hanifa, Ahmad bin Hanbal, and others held that if they said, "We will pay it, but we will not hand it to the imam," it would not be permissible to fight them.Among his accounts as well is what is reported from Abu Hurairah, that a man reviled Abu Bakr while the Prophet ﷺ was sitting there. The Prophet ﷺ began to show surprise and smile. When the man persisted, Abu Bakr answered back with some of what he had said, at which the Prophet ﷺ became angry and stood up. Abu Bakr followed him and said, "Messenger of Allah, he was reviling me while you sat there, but when I answered back with some of what he said, you became angry and stood up?"He said, "There was an angel with you responding on your behalf, but when you answered back with some of what he said, Satan appeared, and I was not going to sit with Satan." Then he said, "Abu Bakr, three things, all of them true. There is no servant who is wronged by some injustice and overlooks it for the sake of Allah , except that Allah increases him in honor and support through it. There is no man who opens the door of giving, seeking thereby to maintain ties, except that Allah increases him in abundance through it. And there is no man who opens the door of asking, seeking thereby increase, except that Allah increases him in scarcity through it."Imam Ahmad narrated it (9624), and this is his wording, and Abu Dawud (4897), both by way of Muhammad bin Ajlan, from Saeed bin Abu Saeed Maqburi, from Abu Hurairah, who said, and then related it.Muhammad bin Ajlan Madani is truthful, but he became confused regarding the hadiths of Saeed Maqburi from Abu Hurairah, and this is one of them. He has also been contradicted. Layth bin Saad contradicted him, narrating it from Saeed Maqburi, from Bashir bin Muharrar, from Saeed bin Musayab, as a mursal report. Layth bin Saad is the most accurate of people in narrating from Maqburi, and the mursal version was preferred by Bukhari in his Tarikh (2/102) and by Daraqutni in al-Ilal (8/153).This mursal report is also daif, because Bashir bin Muharrar is unknown, no one narrated from him other than Saeed Maqburi, and no one has affirmed his reliability. For this reason Dhahabi said, "He is not known."