Al-Adab Al-Mufrad
Al-Adab Al-Mufrad 201
حَدَّثَنَا بِشْرُ بْنُ مُحَمَّدٍ، قَالَ: أَخْبَرَنَا عَبْدُ اللهِ، قَالَ: أَخْبَرَنَا أَبُو يُونُسَ الْبَصْرِيُّ، عَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: قَالَ أَبُو مَحْذُورَةَ: كُنْتُ جَالِسًا عِنْدَ عُمَرَ رَضِيَ اللَّهُ عَنْهُ، إِذْ جَاءَ صَفْوَانُ بْنُ أُمَيَّةَ بِجَفْنَةٍ يَحْمِلُهَا نَفَرٌ فِي عَبَاءَةٍ، فَوَضَعُوهَا بَيْنَ يَدَيْ عُمَرَ، فَدَعَا عُمَرُ نَاسًا مَسَاكِينَ وَأَرِقَّاءَ مِنْ أَرِقَّاءِ النَّاسِ حَوْلَهُ، فَأَكَلُوا مَعَهُ، ثُمَّ قَالَ عِنْدَ ذَلِكَ: فَعَلَ اللَّهُ بِقَوْمٍ، أَوْ قَالَ: لَحَا اللَّهُ قَوْمًا يَرْغَبُونَ عَنْ أَرِقَّائِهِمْ أَنْ يَأْكُلُوا مَعَهُمْ، فَقَالَ صَفْوَانُ: أَمَا وَاللَّهِ، مَا نَرْغَبُ عَنْهُمْ، وَلَكِنَّا نَسْتَأْثِرُ عَلَيْهِمْ، لاَ نَجْدُ وَاللَّهِ مِنَ الطَّعَامِ الطِّيبِ مَا نَأْكُلُ وَنُطْعِمُهُمْ.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Bishr ibn Muhammad narrated to us. He said: Abd Allah informed us. He said: Abu Yunus al-Basri informed us, from Ibn Abi Mulayka, who said: Abu Mahdhura said: I was sitting with Umar, may Allah be pleased with him, when Safwan ibn Umayya arrived with a large bowl carried by a group in a cloak. They set it before Umar. Umar invited some poor people and some of the people of low status around him, and they ate with him. Then he said: ‘May Allah deal with a people’—or he said, ‘May Allah curse a people who disdain having those under their authority eat with them.’ Safwan said: ‘By Allah, we do not disdain them; rather, we keep the better share for ourselves. By Allah, we do not find enough good food for us to eat and feed them too.’
Notes and open questions — unreviewed
The narration reports two alternative phrasings of Umar’s imprecation: ‘May Allah deal with a people’ and ‘May Allah curse a people.’ The source does not identify the exact object of the group’s action beyond their carrying the bowl in a cloak.
The Arabic distinguishes the poor people Umar invited from the lower-status people around him. The term ariqqa refers to enslaved or otherwise dependent people in this historical context.
فَعَلَ اللَّهُ بِقَوْمٍ، أَوْ قَالَ: لَحَا اللَّهُ قَوْمًا
The narrator explicitly gives alternative wordings for Umar’s imprecation.
Should both transmitted phrasings remain in the translation as presented?
وَأَرِقَّاءَ مِنْ أَرِقَّاءِ النَّاسِ حَوْلَهُ،
Ariqqa is a historical status term associated with enslaved or dependent people; the source does not further characterize this group.
Should the translation use a specific historical-status term or preserve the broader wording?