In the Ṣaḥīḥ (1) it is related that the Messenger of Allah ﷺ heard his recitation in Paradise (2).
Muḥammad ibn Saʿd said: “ʿAbd al-Raḥmān ibn Yūnus narrated to us, Muḥammad ibn Ismāʿīl ibn Abī Fudayk narrated to us, Muḥammad ibn ʿUthmān narrated to us from his father: that Ḥāritha ibn al-Nuʿmān had lost his sight, so he tied a cord from his muṣallā (prayer spot) to the door of his room; [and he would place beside him a miktal (basket) containing dates and other things] (3). Whenever a miskīn (needy person) arrived, he would take some of those dates, grasp the cord, and follow it until he could place the food in the miskīn’s hand.
His family would say to him, “We can take care of that for you,” but he would reply, “I heard the Messenger of Allah ﷺ say: ‘Handing something directly to a miskīn (needy person) protects one from a maytat al-sūʾ (evil death)’ (4).”
As for Ḥujr ibn ʿAdī, his story has already been given in full.
As for Saʿīd ibn Zayd (5) ibn ʿAmr ibn Nufayl, the Qurashī [also known as Abū al-Aʿwar al-ʿAdawī] (6), he is one of the ten who were promised Paradise. He was a cousin of ʿUmar ibn al-Khaṭṭāb; his sister ʿĀtikah was the wife of ʿUmar, and ʿUmar’s sister Fāṭimah was the wife of Saʿīd (7).
Saʿīd and his wife Fāṭimah embraced Islam before ʿUmar, emigrated, and were counted among the nobles of the Companions.
ʿUrwah, al-Zuhrī, Mūsā ibn ʿUqbah, Muḥammad ibn Isḥāq, al-Wāqidī, and others said: He did not attend Badr because the Messenger of Allah ﷺ had sent him and Ṭalḥah ibn ʿUbayd Allāh ahead of the army to gather intelligence on Quraysh; they did not return until the battle was over. Even so, the Messenger of Allah ﷺ allotted them their share of the spoils and their reward. ʿUmar did not include him among the members of the shūrā (consultative council) lest he be thought to favour a kinsman.
(1) He said it this way, following his usual practice of referring to Sahih al-Bukhari or Sahih Muslim, though it is not found in either. Perhaps he meant “in the authentic hadith,” which is unlikely; if so, his statement is correct.
(2) Reported by ‘Abd al-Razzaq (no. 20119), Ahmad (Musnad, 6:151, 152, 166, 167), al-Nasa’i in al-Kubra (no. 8233), and Ibn Hibban (no. 7015) from the hadith of ‘Umra on the authority of ‘A’isha; it is sound (sahih).
(3) The text between the two marginal marks is missing in the printed edition. “al-muktal” here denotes al-zabeel or al-qiffa—the basket used to carry dates or grapes.
(4) See Tabaqat Ibn Sa‘d (3:488) and al-Tabarani al-Kabir (no. 3228). Al-Haythami, in Majma‘ al-Zawa’id, notes that one narrator is unidentified, and adds that this is superseded by the hadith “Good deeds ward off misfortunes,” a hasan report recorded by al-Tabarani al-Kabir from Abu Umama.
(5) See, inter alia: Tabaqat Ibn Sa‘d (3:379; 6:13); Nisba Quraysh, p.433; Tabaqat Khalifa, pp.12, 127; Tarikh Khalifa, p.218; Musnad Ahmad (1:187); Tarikh al-Bukhari al-Kabir (vol. 3, hadith no. 1509); Tarikh al-Saghir (1:101); al-Ma‘arif, p.245; al-Ma‘rifa wa-al-Tarikh (1:291); al-Jarh wa-al-Ta‘dil (4:21); Thiqaat Ibn Hibban (p.157); Mashahir ‘Ulama’ al-Amsar (p.11); Hilyat al-Awliya’ (1:95); Jamharat Ansab al-‘Arab (pp.151, 170); al-Isti‘ab (2:614); Tarikh Ibn ‘Asakir (7:115b); Asad al-Ghaba (2:387); Tahdhib al-Asma’ wa-al-Lughat (1:217); Mukhtasar Tarikh Dimashq (9:298); Tahdhib al-Kamal (10:446); Tarikh al-Islam (1:285); Siyar A‘lam al-Nubala’ (1:124); Tadhhib al-Tahdhib (2:19; 4:34); al-Kashif (1:286); Ikmal Maghlutai (2:84); al-‘Aqd al-Thamin (4:559); Nihayat al-Sul (p.115); al-Isaba (4:188); Khulasat al-Khazarji (p.138); Shudḥurāt al-Dhahab (1:246); Tahdhib Ibn ‘Asakir (6:129).
(6) Not found in Ṭa.
(7) Not found in A.