from him. Al-Hakim likewise transmitted it (2/285), and al-Bayhaqi transmitted it from him (4/191), but al-A‘mash is omitted from his chain; and he added at its end: “He said: ‘They were then granted permission.’”

Al-Hakim said: “Its chain of transmission is authentic.” Al-Dhahabi said: “Al-Bukhari and Muslim,” meaning that it meets the conditions of the two Shaykhs. This is as he said with respect to the narration of Abu Ubayd and Ibn Jarir. Otherwise, al-Hakim’s chain includes Muhammad ibn Ghalib, concerning whom there has been criticism; moreover, he was not among the narrators used by the two Shaykhs. Perhaps the aforementioned omission came from him.

Further evidence for the hadith is found in the report recorded by the two Shaykhs and others from Asma bint Abi Bakr, who said: “My mother came to me while she was still a polytheist, during the period when Quraysh had made a treaty with them. So I sought the ruling from the Messenger of Allah, may Allah’s peace and blessings be upon him, and said: ‘O Messenger of Allah, my mother has come to me seeking my assistance. Should I maintain ties with my mother?’” In another wording: “Should I give her something?” He replied: “Yes, maintain ties with your mother.”

It is documented in Sahih Abi Dawud (1468), while the alternative wording was recorded by al-Bayhaqi (4/191). He gave it and the hadith under discussion the chapter heading: “Chapter: Voluntary charity given to a polytheist and to one whose conduct is not praiseworthy.” This concerns voluntary charity; as for obligatory charity, it may not be given to a non-Muslim, on account of the well-known hadith of Mu‘adh: “It is taken from their wealthy and returned to their poor.” Reported by al-Bukhari and Muslim. It is documented in the aforementioned source under no. 1412, and more extensively in Irwa al-Ghalil (782).