Azami 16487

Ahmad narrated it (8410), and Ibn Abu Asim in Sunnah (611), both through the route of Abdul-Rahman bin Abdullah bin Dinar, from Zayd bin Aslam, from Ata bin Yasar, from Abu Hurairah, who mentioned it. Its isnad is hasan because of Abdul-Rahman bin Abdullah bin Dinar, for his hadith is generally hasan.His statement, "by the forearm of the Jabbar," refers to the forearm of a tall man whom people's hands cannot reach because of his excessive height, and it does not refer to the Lord , for this hadith is not among the hadiths of the divine attributes according to the correct view among the scholars' sayings. Below is a mention of a number of statements from the meticulous scholars on this matter.Al-Hafiz Abu Bakr bin Ishaq, the teacher of Hakim, said, "The meaning of his statement 'by the forearm of the Jabbar' is a jabbar (tyrant) among the tyrants of mankind, from those who lived in the earlier generations, who were greater in stature and had longer limbs and forearms than other people." Hakim mentioned this in Mustadrak.Ibn Qutayba said in Tawil Mukhtalif Hadith, "This hadith has a good explanation, if the Prophet ﷺ meant it, which is that the jabbar here means the king. Allah says, "and you are not a tyrant over them" [Qaf 50:45], meaning a dominating king, and the jabbarah are the kings. This is as people say, 'he is so many forearms, by the forearm of the king,' meaning by the largest forearm. I think he was one of the Persian kings, who had a full forearm, and it was attributed to him."Dhahabi said, "This has nothing at all to do with the divine attributes."