I said: their disagreement over Thābit distracted them all from noticing the real defect in the isnād, which is the disconnection. Thirdly, I see that if someone were to criticize it due to ʿItāb ibn Bashīr instead of Thābit ibn ʿAjlān, they would not be far from the truth, for he is less reliable, as can be seen by referring to their biographies in "al-Tahdhīb." And suffice it as evidence the statement of the ḥāfiẓ regarding ʿItāb: "Truthful but makes mistakes," and regarding Thābit: "Truthful"! In summary, this isnād is weak due to its disconnection and the poor memory of ʿItāb. However, the marfūʿ part of it is supported by the ḥadīth of Khālid ibn Aslam, the freed slave of ʿUmar ibn al-Khaṭṭāb, who said: "I went out with ʿAbd Allāh ibn ʿUmar, and a Bedouin caught up with him and said: 'The saying of Allāh: * (And those who hoard gold and silver and do not spend it in the way of Allāh) *?' Ibn ʿUmar said to him: Whoever hoards it and does not pay its zakāh, woe to him. This was before zakāh was revealed, and when it was revealed, Allāh made it a purification for wealth. Then he turned and said: I would not mind if I had a mountain of gold, knowing its amount, paying its zakāh, and using it in obedience to Allāh." It was narrated by Ibn Mājah (1787) and al-Bayhaqī (4/82) through the route of Ibn Shihāb, who said: Khālid ibn Aslam narrated it to me. Al-Bukhārī referenced it (3/250) in abridged form. Its isnād is authentic. And although it is mawqūf, it is considered marfūʿ because it pertains to the reasons for revelation, which can only be known through the Prophet ﷺ. This ḥadīth of Ibn ʿUmar is crucial in interpreting this verse of spending, as its apparent meaning suggests the obligation to spend all the gold and silver a Muslim possesses. Some Islamic groups in the present age have adhered to this apparent meaning, not considering this ḥadīth that clarifies its intent, which was before the obligation of zakāh as a purification for wealth. When it was revealed, it restricted the verse and clarified that the intention was to spend the obligatory portion of wealth as zakāh. This is supported by other ḥadīths that warn against withholding zakāh, as well as the practice of the righteous predecessors, for..