Ahmad 7789

Its isnad is sahih, connected to the isnad of the previous hadith. Bukhari related it, 6:348-349, and Muslim, 1:61, and Ibn Hibban in his Sahih, number 50 in our edition, all of them through Abdul-Razzaq, with this isnad. Bukhari also related it through Abdul-Razzaq, 6:307, and in both places through Hisham bin Yusuf from Maamar. Muslim also related it, in abridged form, 21:133, through Yunus and through Maqil, both of them from Zuhri. See what has already passed in the Musnad of Ibn Abbas, 3324, 3347, and in the Musnad of Ibn Umar, 3612.Hafiz said in Fath al-Bari, 6:348, the one saying "I reckon" is Abdul-Razzaq, and the muddtarib is the tall one who is not overly firm, or it is said, the one light of flesh. It has already appeared in the narration of Hisham with the wording "darb," which was explained as "slender." There is no contradiction between the two.His saying "when he was taken on the night journey" would be a narration from Abu Hurairah. This is what is established in H and M, and it bears the mark of M, the mark for sahih. But in K, and in Jami al-Masanid 7:145, and in Sahihayn, and Ibn Hibban, it reads "when I was taken on the night journey," which would then be from the Prophet's own wording.His saying "mudtarib," likewise it appears this way in the narration of the two Shaykhs through Abdul-Razzaq. In the narration of Bukhari through Hisham it is "darb," with fatha on the dad and sukun on the ra. Ibn Athir explained it as meaning "light of flesh, lean, slender." Then he said, in another narration it is "then there was a man mudtarib," this is a form of ifti'al from darb, with the ta of ifti'al replaced by ta.His saying "rajil ar-ra's," it is with fatha on the ra and kasra on the jim, though it may be lightened with sukun. It means his hair was neither tightly curled nor perfectly straight, but rather in between, having the quality of tarjil, which is the combing out of the hair.His saying "as if he were one of the men of Shanuah," Hafiz said, with fatha on the dotted letter, damma on the nun, sukun on the waw after it, then hamza, then the feminine ha, a tribe from Yemen tracing their lineage to Shanuah, who was Abdullah bin Kaab bin Abdullah bin Malik bin Nasr bin Azd. He was nicknamed Shanuah because of shanaan, aversion, that existed between him and his people. The adjectival form from it is Shanai, with hamza after the waw, or with hamza without the waw. Ibn Qutayba said he was named this because they used to say of a man, "there is shanuah in him," meaning aversion to filth. Taqazzuz, with qaf and two zas, means keeping distant from impurities. Dawardi said, the men of Azd are known for tallness.His saying "rib'ah," Hafiz said, it is with fatha on the ra and sukun on the ba, though fatha on the ba is also permissible, meaning of medium build. What is meant is that he was neither extremely tall nor extremely short, but medium.His saying "ahmar" means that he was white in complexion. In Nihaya it is asked, why was ahmar singled out rather than abyad? The answer given is that the Arabs do not describe a man as abyad, meaning white in color, for to them abyad means one who is pure and free of faults. So when they wanted to describe whiteness of color, they said ahmar. This holds as the general, more common usage.His saying "min dimas," meaning a bathhouse, Hafiz said, it is with kasra on the undotted letter, sukun on the letter beneath, and another undotted letter at the end. His statement "meaning the bathhouse" is Abdul-Razzaq's explanation, and this did not occur in the narration of Hisham. Dimas in language means an underground passage, and it is also applied to any sheltered enclosure, of which the bathhouse is one instance. What is meant by this is a description of the clarity of his complexion, the freshness of his body, and the abundance of moisture on his face, as though he had just come out from a sheltered place, sweating.In the manuscript marked S, following this hadith, it reads, "end of the fifth, and beginning of the sixth."