al-Kabīr" (3/97/1) from various chains from Ibn Abī Dhīb, from Saʿīd ibn Khālid, from Ismāʿīl ibn ʿAbd al-Raḥmān ibn Dhūʾayb, from ʿAṭāʾ ibn Yasār, from Ibn ʿAbbās." that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) came out to them while they were sitting and said ... " and he mentioned it. I said: This is a sound chain; all its narrators are trustworthy. It was also narrated by al-Tirmidhī (3/14) through the route of Ibn Lahīʿah, from Bukayr ibn al-Ashajj, from ʿAṭāʾ ibn Yasār with similar wording but with some abridged expressions, and he said: "This is a ḥasan gharīb ḥadīth from this route, and it is narrated from other routes from Ibn ʿAbbās from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam)." I said: Ibn Lahīʿah has poor memory, but he has been followed up, as it was also narrated by Ibn Ḥibbān (1594) and al-Ṭabarānī in "al-Kabīr" (3/97/1) from ʿAmr ibn al-Ḥārith that Bakr narrated it to him, thus confirming this chain as well from ʿAṭāʾ. (Benefit) The ḥadīth indicates the prohibition of asking for anything of worldly matters by invoking the face of Allāh, and the prohibition of not giving to one who asks by it. al-Sindī said in his commentary on al-Nasāʾī: "(The one who asks by Allāh) in the active voice, meaning the one who combines the two reprehensible acts: one is asking by Allāh, and the second is not giving to the one who asks by it, thus not respecting the sanctity of His name at both times. As for making it in the passive voice, it is unlikely, as the servant has no role in being asked by someone by Allāh, so there is no reason to combine it with withholding in this context." I said: What indicates the prohibition of not giving to one who asks by Allāh is the ḥadīth of Ibn ʿUmar and Ibn ʿAbbās mentioned earlier: "And whoever asks you by Allāh, give to him." The prohibition of asking by Allāh is indicated by the ḥadīth: "None asks by the face of Allāh except for Paradise."