Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
hakim:2163Abū Jaʿfar Muḥammad b. ʿAlī al-Shaybānī Bi-al-Kūfah > Aḥmad b. Ḥāzim b. Abū ʿAzrah > Jaʿfar b. ʿAwn > ʿAbd al-Raḥman b. Yazīd > Jābir > al-Qāsim b. Yazīd > Abū Umāmah

[Machine] "The Messenger of Allah ﷺ prohibited hoarding food." Muslim narrated a hadith from Muhammad ibn Ishaq, who narrated from Muhammad ibn Amr ibn Ata, who narrated from Sa'id ibn Al-Musayyib, who narrated from Ma'mar ibn Abdullah ibn Nadlah, that the Messenger of Allah ﷺ said, "Only a sinner hoards." This hadith is one of the arguments used to establish that a narration from a companion is not valid unless it is narrated by two successors. Ma'mar does not have any narrators other than Sa'id ibn Al-Musayyib. As for the narration of Al-Qasim from Abu Umamah, the wording is not the same. It has been narrated in regards to forbidding hoarding of food and refraining from assisting Muslims in times of hardship. It is essential to mention these narrations in this context, as the Muslims were inclined towards them at that time. Thus, Ibn Al-Jawzi omitted it in his summary.  

الحاكم:٢١٦٣أَخْبَرَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الشَّيْبَانِيُّ بِالْكُوفَةِ حَدَّثَنَا أَحْمَدُ بْنُ حَازِمِ بْنِ أَبِي عَزْرَةَ حَدَّثَنَا جَعْفَرُ بْنُ عَوْنٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ عَنْ جَابِرٍ عَنِ الْقَاسِمِ بْنِ يَزِيدَ عَنْ أَبِي أُمَامَةَ قَالَ

«نَهَى رَسُولُ اللَّهِ ﷺ أَنْ يُحْتَكَرَ الطَّعَامُ» قَدْ أَخْرَجَ مُسْلِمٌ حَدِيثَ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ عَطَاءٍ عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ عَنْ مَعْمَرِ بْنِ عَبْدِ اللَّهِ بْنِ نَضْلَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ «لَا يَحْتَكِرُ إِلَّا خَاطِئٌ» وَهَذَا الْحَدِيثُ أَحَدُ مَا يُنْقَضُ عَلَيْهِ أَنْ لَا يَصِحَّ حَدِيثُ صَحَابِيٍّ لَا يَرْوِي عَنْهُ تَابِعِيَّانِ فَإِنَّ مَعْمَرًا هَذَا لَيْسَ لَهُ رَاوٍ غَيْرُ سَعِيدِ بْنِ الْمُسَيِّبِ وَأَمَّا حَدِيثُ الْقَاسِمِ عَنْ أَبِي أُمَامَةَ فَلَيْسَ بِذَلِكَ اللَّفْظِ وَقَدْ رُوِيَ فِي الزَّجْرِ عَنِ احْتِكَارِ الطَّعَامِ وَالتَّقَاعُدِ عَنْ مُوَاسَاةِ الْمُسْلِمِينَ فِي الضِّيقِ الْأَخْبَارُ لَابُدَّ مِنْ ذِكْرِهَا فِي هَذَا الْمَوْضِعِ كَمَا دَفَعَ الْمُسْلِمُونَ إِلَيْهِ فِي الْوَقْتِ فَمِنْهَاسكت عنه الذهبي في التلخيص