Ahmad 7186

Its isnad is sahih. Bukhari narrated it, 13:11, from Ayyash bin Walid from Abdul-Ala, with this same isnad, in similar wording. Muslim narrated it, 2:305, from Abu Bakr bin Abu Shayba from Abdul-Ala, but he did not give its wording in full, rather he referred back to the narrations preceding it. Bukhari also narrated it with a similar meaning, 10:383, through the hadith of Shuayb from Zuhri from Humayd bin Abdul-Rahman from Abu Hurairah, and Muslim likewise narrated it through multiple channels. Bukhari also narrated it in similar form, 1:165, through the narration of Salim bin Abdullah bin Umar from Abu Hurairah. See what has already passed in the Musnad of Ibn Masud, 3695.His words, "time will draw close." Qadi Iyad said in Mashariq Anwar, 1:176, it has been said that this refers to its nearness to the Hour, which is the clearer meaning, and it has been said that it means the shortening of lifespans, and it has been said that it means the shortening of night and day, and it has been said that it means people drawing close to one another in their conditions, that is, the lessening of religion and the spread of ignorance and the absence of distinction in goodness, knowledge, commanding good, and forbidding evil. It may also be that "draw close" here carries the sense of deteriorating and worsening, given what was mentioned of the abundance of tribulations and what it points to.In the narration of the two Shaykhs, through the route of Abdul-Ala, there is an addition after this word, "and knowledge will decrease," but this was not mentioned in the copies of the Musnad at this point.As for his words, "and stinginess will be encountered," Ibn Athir related in Nihaya from Humaydi, who said, the narrators did not fix the vocalization of this word precisely, and it is possible that it is "yulqa" in the sense of "to be received, learned, urged toward, and called to," from the saying of Allah Most High, "None will receive it except those who are patient" [Qasas 28:80], meaning none comes to know it and is alerted to it except them, and the saying of Allah Most High, "Then Adam received words from his Lord" [Baqarah 2:37].If it were said "yulqa" with a light qaf, meaning "is thrown down," that would be more far-fetched, because if it were thrown down it would be abandoned and would no longer exist, and that would amount to praise, whereas the hadith is built upon blame. And if it were said "yulfa" with a fa, meaning "is found," that would not be sound either, because stinginess has never ceased to exist.Qadi Iyad said in Mashariq Anwar, 1:362, if it has a silent lam, its meaning is "it is placed in the hearts and they are stamped with it," just as the hadith says elsewhere, "and ignorance will descend." We vocalized it, following Abu Bahr, as "yullaqqa" with a doubled qaf, meaning "it is given, and people are made to use it and become accustomed to it."Ibn Hajar said in Fath al-Bari, 10:383, there is disagreement over the vocalization of "yulqa." The majority hold that it has a silent lam, meaning "it is placed in the hearts and so becomes abundant," and on this reading "stinginess" is in the nominative. And it has been said that it has a voweled lam and a doubled qaf, meaning "the hearts are given stinginess," and on this reading it is in the accusative. This was related by the author of Matali. Ibn Hajar then quoted a summary of Humaydi's words, and then said, I have already mentioned the explanation of the qaf.The word has been vocalized in the trusted manuscripts of the two Sahihs with a silent lam and a light qaf, as in the Yuniniyya copy of Bukhari, 8:14 and 9:48 of the Sultaniyya edition, and as in the copy printed in Istanbul of Sahih Muslim in the year 1333 [8:59]. So the narrators did fix its vocalization, as shown in these references, as related by Qadi Iyad and Ibn Hajar. And the fact that this did not reach Humaydi and he did not know of it does not negate that it existed, only that knowledge of it did not reach him.As for his words, "ayyima, O Messenger of Allah," in Bukhari's narration it reads, "O Messenger of Allah, what is it?" Ibn Hajar said, 13:11, it is with a voweled hamza and a doubled final ya followed by a light mim, and its origin is "ayyu shayin huwa" (what thing is it), and for most narrators, meaning among Bukhari's transmitters, it occurred without an alif after the mim. Some vocalized it with a light ya, just as they said "aysh" in place of "ayyu shayin huwa."