(O Allah, keep me alive in poverty and let me die in poverty); what is its grade, given the disagreement among scholars regarding its ruling?

Eid Abbasi : ... says ... or regarding the hadith: , the questioner asks about a difficulty he found, stating that Ibn Taymiyyah (may Allah have mercy on him) authenticated its chain of narration, while our teacher (may Allah preserve him) weakened the chain of the Shaykh al-Islam, and our teacher Abu 'Abd al-Rahman authenticated it. The answer is that the ruling on this hadith is an example of a valid point our teacher clarified in a previous lesson: the disagreement among hadith scholars in judging a particular hadith, where some authenticate it and others weaken it. He mentioned at that time that this is similar to the disagreement among jurists; there are many reasons for this, including that some scholars have access to knowledge that others do not, and that some may understand a legal text in a way that others do not.
Regarding this hadith, it is an example of their disagreement in judging hadiths because some scholars have access to certain chains of narration that others have not. The well-known chain of this hadith in Ibn Majah and others is weak, but our teacher discovered a chain in "Musnad 'Abd ibn Humayd," or in "Selections from Musnad 'Abd ibn Humayd," that is good in itself. The chain of this hadith, by itself and alone, is good, and there is no obstacle to explaining it for the sake of acquiring knowledge. Its chain, as mentioned by the teacher in "Al-Silsilah al-Sahihah," is: Ibn Abi Shaybah narrated to us, from Waki', from Hammam, from Qatadah, from Abu 'Ayyash al-Aswari, from Abu Sa'id al-Khudri, traced to the Prophet. All the men in this chain are trustworthy, though there is some discussion regarding Abu 'Ayyash al-Aswari, but al-Tabarani and Ibn Hibban deemed him trustworthy, and three of the memorizers (huffaz) narrated from him. Thus, his status is that of a trustworthy narrator. When the other chains are taken into account, the hadith becomes authentic. Therefore, whoever has not seen this rare chain—and perhaps the Shaykh al-Islam did not see it—would naturally weaken it. This person is excused, and that person is excused, and every person naturally judges based on the knowledge that has reached him. However, the Muslim must gather what has reached him, meaning what the hadith scholar has added to the knowledge of others, and what the later scholars have reached that the earlier scholars did not reach of this knowledge ... from the texts of the Shari'ah at this level.
Another question, which is ... a little ... .

The Shaykh : ... what Professor Abu 'Ammar mentioned regarding the correct meaning of the word "miskin" (poor) in this authentic hadith. I repeat, I say: One of the subtle reasons for the disagreement among some scholars in authenticating and weakening hadiths is a reason that is not a strong reason for weakening from the hadith perspective, which is declaring hadiths defective based on it. For example, this hadith: may lead some memorizers to think that the intended meaning is the one that Professor Abu 'Ammar rightly denied. Generally, a strong objection arises in my mind against this hadith based on its specific concept, and I say, without exaggeration and without ... this hadith contradicts the Qur'an. This contradiction with the Qur'an is that He, the Exalted, said: . If one understands that the Messenger (peace be upon him) is asking Allah to make him poor and destitute, while Allah (Mighty and Majestic) has bestowed a favor upon him by saying: . In fact, the Messenger (may Allah bless him and grant him peace) was the richest of people in what Allah bestowed upon him of ... and you know from the books of biography and authentic Sunnah that he would say to a Bedouin man who comes and asks him: , and so on. He would immediately embrace Islam and return to his tribe, reminding them of this noble Prophet who does not know how to withhold, but rather is the most generous of people; I asked him and he gave me such and such ... so this.
Yes?

Eid Abbasi : ... .

The Shaykh: Yes.
This actually indicates that the Messenger (peace be upon him) was wealthy, but the matter is as he (peace be upon him) said in another hadith: . The Messenger (may Allah bless him and his family and grant him peace), in his perfection and beauty, just as he combined in his person the beauty of the body and the perfection of the intellect, so he combined (may Allah's prayers and peace be upon him) in his soul the wealth of the heart and the wealth of material things. However, his material wealth did not dominate him, as is common among most wealthy people. It did not occur to some hadith scholars that "miskin" here or "miskin" means the poor, and that the Messenger is asking Allah not to make him wealthy, as he said: . This is an unsound meaning in reality to attribute to the Messenger (peace be upon him). Here, the hadith scholar does not find anything in the chain of the hadith that he can use to weaken it, which would add to the weakening of such a hadith in terms of its text and meaning. However, he is mistaken in this second transmission; because the hadith has a meaning other than the one he imagined and then rejected based on the previous verse. If the meaning had been very limited as he thought, and it had no other meaning as you heard from Professor Abu 'Ammar, we would have had no choice but to accept his taking of this hadith. But the meaning is not so, as you heard ... a benefit to remember us, if Allah wills, when some hadith discussions pass by you.
Yes.