Azami 4030

Bukhari narrated it in the Book of Zakat (1410) from Abdullah bin Munir, who heard Abu Nadr say, Abdul-Rahman - that is, the son of Abdullah bin Dinar - narrated to us, from his father, from Abu Salih, from Abu Hurairah, who said, then he mentioned it.Bukhari said, "Sulayman followed him in narrating it, from Ibn Dinar. And Warqa said, from Ibn Dinar, from Saeed bin Yasar, from Abu Hurairah, from the Prophet ﷺ. And Muslim bin Abu Maryam, Zayd bin Aslam, and Suhayl bin Abu Salih narrated it, from Abu Hurairah, from the Prophet ﷺ." That is the end of Bukhari's statement.I say, Muslim narrated it in the Book of Zakat (1014) through another route from Saeed bin Yasar, that he heard Abu Hurairah say, then he mentioned it. He also narrated it through the hadith of Suhayl bin Abu Salih, from his father, from Abu Hurairah. And he also narrated it through the hadith of Zayd bin Aslam, from Abu Salih, from Abu Hurairah, then he mentioned it. Muslim's wording is similar to Bukhari's wording, except that Bukhari did not present the variations in wording among the corroborating narrations, unlike Muslim, who did present them.Among those who also corroborated him was Qasim bin Muhammad, who said, I heard Abu Hurairah say, the Messenger of Allah ﷺ said, "Allah accepts charity and takes it with His right hand, then He nurtures it for one of you as one of you nurtures his foal, until a single morsel becomes like Mount Uhud. Confirmation of this is found in the Book of Allah , "Do they not know that it is Allah who accepts repentance from His servants and takes charitable offerings" [Tawbah 9:104], and "Allah eliminates interest and nurtures charitable offerings" [Baqarah 2:276]."Tirmidhi narrated it (662) from Abu Kurayb Muhammad bin Ala, who said, Waki narrated to us, who said, Abbad bin Mansur narrated to us, who said, Qasim bin Muhammad narrated to us, then he mentioned it. Tirmidhi said, "This is a hasan sahih hadith."I say, it is as he said, except that the mention of the verse was narrated solely by Abbad bin Mansur, from Qasim. Imam Ahmad narrated it (9245) through the route of Abdul-Wahid bin Sabra, pairing him with Abbad bin Mansur, both of whom heard from Qasim bin Muhammad with his chain of transmission, then mentioned it without mentioning his statement, "Confirmation of this is found in the Book of Allah..." Ayub likewise narrated it, from Qasim bin Muhammad. Through his route, Imam Ahmad narrated it (7634), and Ibn Khuzayma (2426), both from Abdul-Razzaq, who said, Mamar informed us, from Ayub, with his chain of transmission.Abbad bin Mansur is daif, and his memory changed toward the end of his life, and that is why they said this addition is munkar, so perhaps the recitation of this verse was from the words of Abu Hurairah himself. In fact, it is explicitly stated in the narration of Ibn Jareer that the recitation of the verse was from the words of Abu Hurairah. Hafiz mentioned this in Fath al-Bari (3/280) and did not fault it with anything.As for Tirmidhi, he said following it, "A hasan sahih hadith, and it has been narrated from Ayesha, from the Prophet ﷺ." I say, the hadith of Ayesha will come later.Then Tirmidhi said, "More than one scholar has spoken about this hadith and similar narrations concerning the divine attributes, and the descent of the Lord every night to the lowest heaven. They said, these narrations are established as sound, and one believes in them, without imagining anything, and one does not ask how. This is how it has been narrated from Malik bin Anas, Sufyan bin Uyayna, and Abdullah Ibn Mubarak, that they said regarding these hadiths, 'Accept them as they are, without asking how.' This is the position of the scholars among the people of the sunnah and the community.As for the Jahmiyya, they rejected these narrations and said, this is anthropomorphism! Allah has mentioned in more than one place in His Book the Hand, the Hearing, and the Sight, but the Jahmiyya reinterpreted these verses, and explained them differently from how the scholars explained them, and they said that Allah did not create Adam with His own Hand, and they said that the meaning of the Hand is merely power.Ishaq bin Ibrahim said, anthropomorphism only occurs if one says, a hand like a hand, or similar to a hand, or hearing like hearing, this would be anthropomorphism. But if one says, as Allah said, hand, hearing, and sight, without saying how, and without saying like a hearing or as a hearing, then this is not anthropomorphism, and it is as Allah said in His Book, "There is nothing like unto Him, and He is the All-Hearing, the All-Seeing" [Shura 42:11]." This is the end of Tirmidhi's statement, may Allah have mercy on him.His saying, "faluwwahu" with fatha on the fa, damma on the lam, and shadda on the waw, meaning the foal. It is called that because it is separated and weaned from its mother. In a version found in Muslim, "his foal or his young weaned camel." In another version, "his foal or his young female camel." The fasil is the offspring of a she-camel when it is weaned from suckling its mother. The qalus is a young female camel, and the term is not used for the male.