and it was also narrated by al-Ḍiyāʾ through the route of Wakīʿ ibn al-Jarrāḥ, who informed us from Ibn Abī Khālid, with it being mawqūf. Then he quoted from al-Dāraquṭnī what was previously quoted from al-Manāwī, and there is no doubt that the agreement of these trustworthy narrators on narrating the ḥadīth from Ismāʿīl ibn Abī Khālid as mawqūf leads to the reassurance that the elevation [of the ḥadīth] is an error from Isḥāq ibn Ismāʿīl or his teacher Muḥammad ibn Faḍl. However, I found a supporting marfūʿ witness for the ḥadīth, which was extracted by al-Quḍāʿī in "Musnad al-Shihāb" (37/1) through the route of Salm ibn Junādah al-Sawāʾī, who said: My father informed us, and through the route of ʿAlī ibn Mus-hir, both of them from ʿUbayd Allāh ibn ʿUmar from Nāfiʿ from Ibn ʿUmar with it being marfūʿ. I said: And this is a sound isnād from the second route, the route of Ibn Mus-hir, and the first route serves as a witness for it, thus the ḥadīth is established as marfūʿ, and all praise is due to Allāh at the beginning and the end.
وقد رواه الضياء أيضا من طريق وكيع بن الجراح أخبرنا ابن أبي خالد به موقوفا. ثم نقل عن الدارقطني ما سبق نقله عن المناوي، ومما لا شك فيه أن اجتماع هؤلاء الثقات على رواية الحديث عن إسماعيل بن أبي خالد موقوفا، مما يحمل على الاطمئنان أن رفعه وهم من إسحاق بن إسماعيل أو شيخه محمد بن فضيل. لكني وجدت للحديث شاهدا مرفوعا، أخرجه القضاعي في " مسند الشهاب " (ق ٣٧ / ١) من طريق سلم بن جنادة السوائي قال: أخبرنا أبي، ومن طريق علي بن مسهر كلاهما عن عبيد الله بن عمر عن نافع عن ابن عمر به مرفوعا. قلت: وهذا إسناد صحيح من الطريق الثانية طريق ابن مسهر، والطريق الأولى شاهد لها، فثبت الحديث مرفوعا، والحمد لله أولا وآخرا.
- "Whoever seeks chastity, Allāh will grant him chastity, and whoever seeks self-sufficiency, Allāh will enrich him, and whoever asks people while he has the equivalent of five awāq, has asked insistently." It was extracted by Aḥmad (4/138): Abū Bakr al-Ḥanafī narrated to us, saying: ʿAbd al-Ḥamīd ibn Jaʿfar narrated to us from his father from a man from Muzaynah, whose mother said to him: "Will you not go and ask the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) as people ask him?" So I went to ask him, and I found him standing and delivering a khuṭbah, and he was saying: (and he mentioned it), so I said to myself: I have a she-camel that is better than five awāq, and his servant has another she-camel that is better than five awāq, so I returned and did not ask him." And from this route, it was also extracted by al-Ṭaḥāwī in "Mushkil al-Āthār" (1/204-205). I said: And this is a sound isnād, its men are trustworthy, men of Muslim, except for the Muzanī man, and he is from the Companions as indicated by the narration itself, and his unknown status does not harm because they are considered upright by the people of the sunnah
- " من استعف أعفه الله ومن استغنى أغناه الله ومن سأل الناس وله عدل خمس أواق، فقد سأل إلحافا ". أخرجه أحمد (٤ / ١٣٨) : حدثنا أبو بكر الحنفي قال: حدثنا عبد الحميد بن جعفر عن أبيه عن رجل من مزينة أنه قالت له أمه: " ألا تنطلق فتسأل رسول الله صلى الله عليه وسلم كما يسأله الناس؟ فانطلقت أسأله، فوجدته قائما يخطب وهو يقول: (فذكره) ، فقلت بيني وبين نفسي: لناقة له هي خير من خمس أواق، ولغلامه ناقة أخرى هي خير من خمس أواق، فرجعت ولم أسأله ". ومن هذا الوجه أخرجه الطحاوي أيضا في " مشكل الآثار " (١ / ٢٠٤ - ٢٠٥) . قلت: وهذا إسناد صحيح، رجاله ثقات رجال مسلم غير الرجل المزني، وهو من الصحابة كما تدل عليه الرواية نفسها، وجهالته لا تضر لأنهم عدول عند أهل السنة.