Nasai

(1) The aforementioned narration has been declared weak in its chain of transmission by the researcher of this book, whereas other scholars have deemed it authentic based on supporting evidences and corroborating narrations. The researchers of Musnad Ahmad have discussed this matter in detail, from which the opinion favoring the authentication of the hadith appears to be closer to correctness. And Allah knows best. For details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 23/84-87, and al-Mawsu‘ah al-Hadithiyyah Musnad al-Imam Ahmad: 9/266, 267, and al-Sahihah by al-Albani: 1/510, 511. Hadith number: 254)

(2) Allah Ta‘ala alone is the Possessor of honor. All greatness and magnificence are befitting only to Allah. The requirement of His greatness is that when His sacred name is mentioned, a person should bow his head in submission, and to the best of his ability, uphold the sanctity of this name—provided that the demand is not incorrect, i.e., it is not contrary to the Shari‘ah, and that no injustice is done to anyone, nor is anyone’s right violated.

1672. English Commentary:
➊ It is permissible to ask by invoking the name of Allah.
➋ The command to give to such a petitioner is emphatic because he has presented the great means of the Lord, the Exalted, and the greatness of this name should be respected.
➌ It is also obligatory and part of good character to repay the benefactor’s kindness. If one does not possess wealth or anything material, then one should abundantly supplicate for the benefactor’s well-being. As is mentioned in the hadith of Jami‘ at-Tirmidhi: Whoever has a favor done to him and says in response, “Jazak Allahu khayran (May Allah reward you with the best),” then he has indeed praised him exceedingly (Jami‘ at-Tirmidhi, al-Birr wa’s-Silah, Hadith 2035). This is a tremendous supplication, provided it is made with faith and conviction.

Benefits and Issues:
It is very important to repay someone’s kindness and favor; if it is not materially possible, then one should offer abundant supplications (du‘a) for them in a spiritual sense.

Takhrij:
«صحيح»
[بيهقي 199/4]
[ حاكم 412/1 ]
[ احمد 99 ، 28/2]
[ ابونعيم فى الحلية 56/9] have narrated it with several chains from Al-A‘mash, from Mujahid, from Ibn ‘Umar, marfu‘an. Al-Hakim said: “It is authentic according to the conditions of the two Shaykhs (Bukhari and Muslim).” Al-Dhahabi agreed with him, and Al-Albani said: “What both of them have said is the reality.” “[الصحيحة 254]”

Benefits:
➊ Abu Dawud, Ibn Hibban, and Al-Hakim have included in this narration the additional wording: «فان لم تجدوا فادعوا له حتي تعلموا انكم قد كافاتموه», “That is, if you do not find anything with which to repay him, then supplicate for him so much that you become certain you have repaid him.”
In Tirmidhi, it is narrated from Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: “Whoever is given a gift, if he finds (something), let him repay it; if he does not find (anything), then let him praise (the giver), for whoever praises has expressed gratitude, and whoever conceals (the favor) has shown ingratitude.” [ترمذي البر 871], [صحيح الترمذي 1656 ]

➋ It is narrated from Usamah bin Zayd radi Allahu anhu that whoever good is done to, and he says to the doer of good: «جزاك الله خيرا» “May Allah reward you with better,” then he has fulfilled the right of praise. [ترمذي ۔ البر88], [ صحيح الترمذي 1657 ]
The reason for this appears to be that a person says: “Your favor upon me is so great that I am unable to repay it; may Allah, the Exalted, grant you a better reward for it.”

➌ Whoever seeks refuge by Allah’s name, grant him refuge, whether he fears harm from you or from someone else. If he asks by Allah’s name, then give to him. The supplicant already has a right, but when Allah’s name is mentioned, it becomes obligatory to honor it.

➍ One may ask the creation for that which is within their ability; however, if one asks the creation for that which is only within Allah’s power, then this is shirk (associating partners with Allah). The same ruling applies to seeking refuge.

Takhrij:
«أخرجه البيهقي:4 /199، وأبوداود، الزكاة، حديث:1672، الأعمش عنعن، وللحديث شواهد ضعيفة.»©Explanation:
➊ The aforementioned narration has been declared weak in its chain by our esteemed researcher, whereas other scholars have deemed it authentic due to supporting evidences (shawahid). The opinion that authenticates the hadith appears to be closer to correctness. And Allah knows best. For further details, see: (Al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 9/266, 267; al-Sahihah by al-Albani: 1/510, 511, no. 254).

➋ In this hadith, there is an emphasis on granting protection to one who seeks refuge in the name of Allah, giving something—no matter how little—to one who asks by Allah’s name, and repaying kindness with kindness. One should, to the best of one’s ability, give something to the one who asks by Allah’s name. However, one should avoid invoking Allah’s name when extending one’s hand to ask, and professional beggars should be discouraged so that the Muslim society can be cleansed of this affliction.

It is narrated from Abu Musa radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: “Cursed is the one who asks by Allah’s name, and cursed is the one from whom is asked by Allah’s name and he gives nothing, provided the request is not for something evil.” (Al-Mu‘jam al-Kabir by al-Tabarani: 22/377; Majma‘ al-Zawa’id: 3/103)

In any case, asking by Allah’s name puts the other person in difficulty as well, so great caution is required.