Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

al-Kabir (3/97/1), through several routes from Ibn Abi Dhi'b, from Sa'id ibn Khalid, from Isma'il ibn Abd al-Rahman ibn Dhu'ayb, from Ata ibn Yasar, from Ibn Abbas:

“The Prophet, peace and blessings be upon him, came out to them while they were sitting and said …” He then cited it.

I say: This is an authentic chain of transmission; all its narrators are trustworthy.

Al-Tirmidhi also transmitted it (3/14) by way of Ibn Lahi'ah, from Bukayr ibn al-Ashajj, from Ata ibn Yasar, from Ibn Abbas, with similar wording but more concise. He said:

“This is a good, singular hadith by this route; and it is narrated from Ibn Abbas from the Prophet, peace and blessings be upon him, through other routes as well.”

I say: Ibn Lahi'ah had poor retention, but he has been corroborated. Ibn Hibban (1594) and al-Tabarani in al-Kabir (3/97/1) narrated it from Amr ibn al-Harith, who said that Bakr narrated it to him. Thus, it is also authentically established from Ata through this chain.

A benefit: The hadith indicates that it is prohibited to ask for anything pertaining to worldly matters by the Face of Allah, Exalted is He; and it is likewise prohibited not to grant something to one who asks by Allah, Exalted is He. Al-Sindi said in his marginal notes on al-Nasa'i:

“The phrase ‘the one who asks by Allah’ is in the active voice; that is, the one who combines two reprehensible acts: first, asking by Allah; and second, failing to give to one who asks by Allah, Exalted is He. Thus, he does not observe the sanctity of His Name, Exalted is He, on either occasion. To construe it in the passive voice, however, is far-fetched, for a person has no control over whether a petitioner asks him by Allah; therefore, there is no reason to combine this with failing to give in this context.”

I say: Further evidence for the prohibition of failing to give to one who asks by Allah, Exalted is He, is found in the previously cited hadiths of Ibn Umar and Ibn Abbas: “Whoever asks you by Allah, give him.”

And the hadith, “Nothing is to be asked by the Face of Allah except Paradise,” indicates the prohibition of asking by it, Exalted is He.

الكبير " (٣ / ٩٧ / ١) من طرق عن ابن أبي ذئب عن سعيد بن خالد عن إسماعيل ابن عبد الرحمن بن ذؤيب عن عطاء بن يسار عن ابن عباس. " أن النبي ﷺ خرج عليهم وهم جلوس فقال ... " فذكره. قلت: وهذا سند صحيح رجاله كلهم ثقات. وأخرجه الترمذي (٣ / ١٤) من طريق ابن لهيعة عن بكير بن الأشج عن عطاء بن يسار به نحوه باختصار ألفاظ، وقال: " هذا حديث حسن غريب من هذا الوجه، ويروى من غير وجه عن ابن عباس عن النبي ﷺ ". قلت: وابن لهيعة سيء الحفظ، لكنه قد توبع، فأخرجه ابن حبان (١٥٩٤) والطبراني في " الكبير " (٣ / ٩٧ / ١) عن عمرو بن الحارث أن بكرا حدثه به، فصح بهذا الإسناد أيضا عن عطاء. (فائدة) في الحديث تحريم سؤال شيء من أمور الدنيا بوجه الله تعالى، وتحريم عدم إعطاء من سأل به تعالى. قال السندي في حاشيته على النسائي: " (الذي يسأل بالله) على بناء الفاعل، أي الذي يجمع بين القبحتين أحدهما السؤال بالله، والثاني عدم الإعطاء لمن يسأل به تعالى، فما يراعي حرمة اسمه تعالى في الوقتين جميعا. وأما جعله مبنيا للمفعول فبعيد إذ لا صنع للعبد في أن يسأله السائل بالله، فلا وجه للجمع بينه وبين ترك الإعطاء في هذا المحل ". قلت: ومما يدل على تحريم عدم الإعطاء لمن يسأل به تعالى حديث ابن عمر وابن عباس المتقدمين: " ومن سألكم بالله فأعطوه ". ويدل على تحريم السؤال به تعالى حديث: " لا يسأل بوجه الله إلا الجنة ".

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