Ahmad 7321

[Shakir 7318(A)] This is the second of those three hadiths. Bukhari related it in 6:333–334 and 11:272, through the route of Shuayb from Abu Zinad, and Muslim related it in 2:206, through the route of Mughira bin Abdul-Rahman from Abu Zinad. He related it after that from the hadith of Hammam bin Munabbih from Abu Hurairah, in similar wording.Al-farash, with a fatha on the fa, an unstressed ra, and ending with a shin, means the moths that throw themselves into the light of a lamp, the singular being farashah. As for "these creatures," the Hafiz said, they include the gnat and the mosquito.Bihujuzikum, al-hujuz, with a damma on the ha and a fatha on the jim, is the plural of hujzah, with a damma on the ha and a saakin jim, which is the place where a waist-wrap is tied. The waist-wrap itself then came to be called hujzah, by association. See what has already passed in the Musnad of Ibn Masud, 3704, and what will come in the Musnad of Jabir, 14944.As for his statement "akhadha," Nawawi mentioned two readings for it, akhudhu, with a damma on the kha and the dhal, a present-tense verb for the speaker, or akhidhun, with a kasra on the kha along with a tanwin on the damma-marked dhal, an active participle. The meaning is sound either way.Tawaqauna, its origin is tatawaqauna, with one of the two ta's dropped.The Hafiz said in Fath al-Bari 6:334, Ghazali said, the comparison was drawn to the image of a person's being drawn headlong into desires, likened to the moths' being drawn headlong into throwing themselves into the fire, but the ignorance of the human is greater than the ignorance of the moth, because the moth, in its deception by the outward appearance of the light, has its suffering end at once once it is burned, while the human remains in the fire for a long period, or forever.