Tafseer of The Cow · Al-Baqara · 2:245
Who is it that would loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned.
Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.
## The explanation of His words: مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً
(Who is it that will lend to Allah a goodly loan, so that He may multiply it for him many times over?)
Abū Jaʿfar said: The Exalted — exalted is His mention — means thereby: Who is it that spends in the way of Allah, and so assists someone whose mount has grown weak, (222) or strengthens someone in need who has aimed at jihād in the way of Allah, and gives to the needy among them? That is the goodly loan that the servant lends to his Lord.
Allah — exalted is His mention — has called this only "loan" (qarḍ), because the meaning of "loan" is: that a man gives another his property in ownership, so that the latter returns to him the like of it when he requests it. For since the one who gives to the people of need and want in the way of Allah gives them what he gives them only out of desire for what Allah has promised him of rich reward with Him on the Day of Resurrection, He has called it "loan" — since the meaning of "loan" in the language of the Arabs is as we have described.
And the Exalted — exalted is His mention — has made it only "goodly" (ḥasan), because the giver gives that at Allah's urging and His encouragement thereto, while he hopes for reward with Him. It is thus, for Allah, an act of obedience, and for the devils an act of disobedience. (223) That is not because Allah has need of any of His creatures, but it is like the saying of the Arabs: "With me you have a loan of good and a loan of evil," for the matter that brings the man joy or grief, (224) as the poet said: (225)
Every man shall one day be requited for his loan — with good
or with evil, and is requited according to that with which he requited others. (226)
* * *
The "loan" of man is thus: what has preceded of his good or evil deeds. And this verse is equal to the verse in which Allah — exalted is His mention — said: (227) مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ
(The example of those who spend their wealth in the way of Allah is like the example of a grain that produces seven ears, in each ear a hundred grains; and Allah multiplies for whom He wills, and Allah is All-Encompassing, All-Knowing.) [Surah Al-Baqarah: 261].
* * *
And in accordance with what we have said about that, Ibn Zayd used to say:
5617 — Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His words "Who is it that will lend to Allah a goodly loan": This is in the way of Allah — "so that He may multiply it for him many times over," he said: for the single [gift], sevenfold over.
5618 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Zayd ibn Aslam, who said: When there was revealed: "Who is it that will lend to Allah a goodly loan, so that He may multiply it for him many times over," Ibn al-Daḥdāḥ came to the Prophet ﷺ and said: O Prophet of Allah, does our Lord really ask us for a loan of that which He has given us for ourselves?! And I possess two pieces of land: one on the upland and the other in the lowland; and I have made the better of the two a charity! He said: And the Prophet ﷺ used to say: "How many low-hanging date-clusters does Ibn al-Daḥdāḥ have in the Garden (janna)!" (228)
5619 — Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: That a man in the time of the Prophet ﷺ, when he heard this verse, said: "I will lend to Allah," and he went to his best garden and gave it away as charity. He said: And Qatāda said: Your Lord asks you for a loan, as you hear, and He is the Protector, the Praiseworthy, and He asks His servants for a loan. (229)
5620 — Muḥammad ibn Muʿāwiya al-Anmāṭī al-Nīsābūrī related to us, saying: Khalaf ibn Khalīfa related to us, on the authority of Ḥumayd al-Aʿraj, on the authority of ʿAbd Allāh ibn al-Ḥārith, on the authority of ʿAbd Allāh ibn Masʿūd, who said: When there was revealed: "Who is it that will lend to Allah a goodly loan," Abū al-Daḥdāḥ said: O Messenger of Allah, does Allah really want a loan from us?! He said: Yes, O Abū al-Daḥdāḥ! He said: Your hand! He said: (230)
And he reached out his hand to him. He said: I have then lent my garden to my Lord, a garden in which there are six hundred palm trees. Then he came walking until he arrived at the garden, while Umm al-Daḥdāḥ was in it with her children, and he called her: O Umm al-Daḥdāḥ! She said: Here I am! He said: Come out! I have lent to my Lord a garden with six hundred palm trees. (231)
* * *
As for His words "so that He may multiply it for him many times over": that is a promise from Allah — exalted is His mention — to the one who lends to Him and spends his property in the way of Allah, of a manifold requital for his loan and his expenditure, for which there is no limit and no end, as:
5621 — Mūsā ibn Hārūn related to me, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "Who is it that will lend to Allah a goodly loan, so that He may multiply it for him many times over," he said: No one knows how great this multiplication is.
And already:
5622 — And al-Muthannā related to me, saying: Suwayd ibn Naṣr related to us, saying: Ibn al-Mubārak informed us, on the authority of Ibn ʿUyayna, on the authority of a companion of his who mentions it on the authority of some of the scholars, who said: Allah has given you the world as a loan, and He has asked it of you as a loan. If you give it with a willing soul, He multiplies it for you, from the single good deed to tenfold, to sevenfold over, to more than that. And if He takes it from you while you find that hateful, and you are then patient and act well, then for you are the blessings and the mercy, and He has made guidance obligatory for you. (232)
* * *
Abū Jaʿfar said: The reciters of the Qurʾān differed over the reading of His words "fa-yuḍāʿifahu" with the alif and in the nominative (rafʿ), in the meaning: the one who will lend to Allah a goodly loan, so that He multiplies it for him — where "yuḍāʿif" is grammatically joined to His words "yuqriḍ."
* * *
And others read it with that same meaning as "fa-yuḍaʿʿifahu," except that they read with the doubling (tashdīd) of the "ʿayn" and the omission of the "alif."
* * *
And yet others read it: "fa-yuḍāʿifahu lahu" with the retention of the "alif" in "yuḍāʿif" and in the accusative (naṣb), in the meaning of a question. It is as if they interpreted the utterance thus: Who is it that will lend to Allah a goodly loan, so that He then multiplies it for him? They thus made His words "fa-yuḍāʿifahu" the answer to the question, and they made "Who is it that will lend to Allah a goodly loan" a noun (ism), because "alladhī" with its relative clause has the status of "ʿAmr" and "Zayd." It is as if they directed the interpretation of the utterance toward the saying of the one who says: "Who is your brother, that you then honor him (fa-tukrimahu)?", because the most eloquent form in the answer to a question with the fāʾ — when there is no future-tense verb before it onto which one can join it — is the accusative.
* * *
Abū Jaʿfar said: The correct of these readings is, according to us, the reading of the one who read: "fa-yuḍāʿifahu lahu" with the retention of the "alif" and with "yuḍāʿif" in the nominative. For in His words "Who is it that will lend to Allah a goodly loan" there lies the meaning of a conditional clause (jazāʾ). And when into the answer of a conditional clause the "fāʾ" enters, then its answer with the "fāʾ" is nothing but in the nominative. Therefore the nominative in "yuḍāʿifahu" is, according to us, more correct than the accusative. And we chose the "alif" in "yuḍāʿif" over the omission of it with the doubling of the "ʿayn," because that is the more eloquent of the two linguistic forms and the most current on the tongues of the Arabs.
* * *
## The explanation of His words: وَاللَّهُ يَقْبِضُ وَيَبْسُطُ
(And Allah withholds and gives abundantly.)
Abū Jaʿfar said: The Exalted — exalted is His mention — means thereby: that it is He in Whose hand lies the withholding and the expanding of the provisions of the servants, and not another of those whom the people of shirk claimed to be gods, and whom they took as lord besides Him and worshipped. That is equal to the report that has been transmitted from the Messenger of Allah ﷺ, that:
5623 — Muḥammad ibn al-Muthannā and Muḥammad ibn Bashshār related to us, they both said: Ḥajjāj related to us — and ʿAbd al-Malik ibn Muḥammad al-Raqāshī related to me, saying: Ḥajjāj and Abū Rabīʿa related to us, they both said: Ḥammād ibn Salama related to us, on the authority of Thābit and Ḥumayd and Qatāda, on the authority of Anas, who said: Prices rose in the time of the Messenger of Allah ﷺ. He said: And they said: O Messenger of Allah, prices have risen, so set a price for us! Then the Messenger of Allah ﷺ said: "Verily, Allah is the One who gives abundantly, withholds, and provides, and verily, I hope to meet Allah without anyone holding me accountable for an injustice in body or property." (233)
* * *
Abū Jaʿfar said: He ﷺ means thereby: that the costliness and the cheapness, the ease and the constriction, lie in the hand of Allah and of no one else. So too His words — exalted is His mention: "And Allah withholds and gives abundantly"; by His words "withholds" He means: He restricts, through the withholding of provision, whom He wills of His creatures — and by His words "and gives abundantly" He means: He expands, through the spreading out of provision, for whom He wills of them.
The Exalted — exalted is His mention — meant by that utterance only: to urge His believing servants — those for whom He has spread out of His bounty and for whom He has expanded of His provision — to strengthen the needy among them with their property, and to assist them with the expenditure upon them and the providing of mounts, so that they may set out for the fight (qitāl) against His enemy among the polytheists (mushrikīn) in His way. (234) The Exalted — exalted is His mention — thus said: Who lays up for himself a treasure with Me, by giving to the weak among the believers and the needy among them that with which he is assisted in the fight in My way, so that I multiply for him of My reward many times over above what he has given and with which he has strengthened? For verily, I — O you who are amply provided — (235) am the One who has withheld provision from the one to whose assistance and endowment I have urged you, that I might test him with patience over that with which I have tested him — and who has spread out for you in order to try you through your dealing with that of which I have spread out for you; so that I may see how your obedience to Me is therein, and I may requite each of you both according to the measure of your obedience to Me in that with which I have tested and tried you both — in wealth and need, in ease and constriction — at your return to Me in your hereafter and your destination to Me at your place of return.
* * *
And in accordance with what we have said about that, spoke he whose statement has reached us among the people of interpretation (taʾwīl).
* Mention of who said that:
5624 — Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His words مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا (Who is it that will lend to Allah a goodly loan), the verse, he said: He knew that among those who fight in His way are some who have no strength (means), and that among those who do not fight in His way are some who possess wealth. He thus urged these and said: "Who is it that will lend to Allah a goodly loan, so that He may multiply it for him many times over, and Allah withholds and gives abundantly"? He said: He has spread out for you, while you are sluggish in setting out and do not want it, (236) and He has withheld for this one, while he is willing of soul to set out and it comes easily to him. Strengthen him, then, from what is in your hand, and you will have a share therein.
* * *
## The explanation of His words: وَإِلَيْهِ تُرْجَعُونَ (245)
(And to Him you shall be returned.)
Abū Jaʿfar said: The Exalted — exalted is His mention — means thereby: And to Allah is your return, O people, so fear Allah regarding yourselves, that you neglect His obligations and overstep His limits, and that the one among you for whom He has spread out of His provision acts otherwise than his Lord has permitted him to act therewith, and that the needy one among you — when He has withheld of his provision — be brought by his want to disobedience to Him and to the forcing upon [himself] of what He has forbidden, (237) so that he thereby earns, at his return to his Creator, that against which he has no resistance, of His painful chastisement (ʿadhāb). (238)
* * *
And Qatāda used to interpret His words "And to Him you shall be returned" thus: And to the dust you shall be returned. (239)
5625 — Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: "And to Him you shall be returned": from the dust He created them, and to the dust they return. (240)
* * *
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**Footnotes:**
(222) "Aḍʿafa al-rajul, so he is muḍʿif": his mount has grown weak; he assists him by replacing it with another mount.
(223) In the printed edition: "wa-li-l-shayāṭīn maʿṣiya" (and for the devils a disobedience), and in the manuscript: "wa-li-l-sulṭān" (and for the ruler), which is an error of the copyist.
(224) In the printed edition: "yaʾtī fīhi al-rajul …", and in the manuscript: "yaʾtī fīhi al-rajul" without diacritical points. Abū Ḥayyān in his tafsīr 2:248 transmitted this statement from al-Akhfash, with the text: "for a matter from which joy or grief comes," but I have reconstructed the reading as I have established it; all the foregoing is thus a corruption.
(225) This is Umayya ibn Abī al-Ṣalt.
(226) His dīwān: 63, and al-Lisān (entry qarḍ), where the transmission reads: "or with evil, requited just as he requited others," and in the dīwān: "as he requited others."
(227) In the printed edition: "qāla Allāh fīhā taʿālā dhikruhu," but I have established what is in the manuscript.
(228) The ḥadīth: 5618 — This is a mursal ḥadīth, and is thus weak in isnād, because Zayd ibn Aslam is a tābiʿī and did not mention who of the ṣaḥāba related it to him. The ḥadīth is established in the tafsīr of ʿAbd al-Razzāq, p. 31 (photographed manuscript), on the authority of Maʿmar, with it. It is found in al-Suyūṭī 1:312, and the latter attributed it to no one but ʿAbd al-Razzāq and al-Ṭabarī. Ibn Kathīr 1:594 mentioned that Ibn Mardawayh transmitted something similar to the following ḥadīth (5620) "from the ḥadīth of ʿAbd al-Raḥmān ibn Zayd ibn Aslam, on the authority of his father, on the authority of ʿUmar, in marfūʿ form, in similar manner." And ʿAbd al-Raḥmān ibn Zayd ibn Aslam is very weak, as we have set out at 185, so this transmission has no value. After this there follows yet another mursal ḥadīth with the same meaning, and then 5620, from the ḥadīth of Ibn Masʿūd. We defer the exposition of the origin of the story until we speak about it there. The expression "Ibn al-Daḥdāḥ" and "li-Ibn al-Daḥḥāḥ": this is what is established in the tafsīr of ʿAbd al-Razzāq, and that is what we have established here. In the manuscript it stands — in both places — "al-Daḥdāḥa." In the printed edition it stands "Abū al-Daḥdāḥ" and "li-Abī al-Daḥdāḥ." What is in the tafsīr of ʿAbd al-Razzāq deserves preference, because that is the source from which al-Ṭabarī transmitted. The expression "innamā aʿṭānā li-anfusinā" (what He has given us for ourselves): that is what is established at ʿAbd al-Razzāq, and that is better. In the printed edition stood "mimmā" in place of "innamā." "Al-ʿadhq" (with fatḥa followed by sukūn): the palm tree. But "al-ʿidhq" — with kasra on the ʿayn: that is the date-cluster (the stalk with the clusters). And "al-mudhallal" — with fatḥa on the first doubled lām: that of which the clusters hang down, so that the picking of the fruit is easy, on account of the nearness to the picker.
(229) The ḥadīth: 5619 — This too is mursal, and is thus weak in isnād, and its end is mawqūf, from the words of Qatāda. Al-Suyūṭī mentioned it 1:312 and attributed it exclusively to ʿAbd ibn Ḥumayd and Ibn Jarīr. He did not mention the words of Qatāda at the end. In the manuscript it stands: "wa-yusʿir ʿibādahu," thus without diacritical points and unclear, and I have left what is in the printed edition unchanged, since it fits the thrust of the meaning. The transmission is found in al-Durr al-manthūr 1:321, but he omitted this last sentence of Qatāda.
(230) In the printed edition: "qāla: yadaka qabbil, fa-nāwalahu" (he said: kiss your hand, and he reached it to him), and in the manuscript: "yadaka qīl," after which an alif was placed above the head of the yāʾ after the qāf, as if he wanted to make it "qāla," as I have established it and given preference, on account of the text of Majmaʿ al-zawāʾid 9:324: "He said: Show us your hand. He said: And he reached out his hand to him."
(231) The ḥadīth: 5620 — And this is a very weak isnād. Muḥammad ibn Muʿāwiya ibn Yazīd al-Anmāṭī — the teacher of al-Ṭabarī: trustworthy (thiqa), with a biography in al-Tahdhīb and in Taʾrīkh Baghdād 3:274–275. Khalaf ibn Khalīfa ibn Ṣāʿid al-Ashjaʿī: trustworthy, but his memory became confused at the end of his life; he died around the year 181, at the age of 101 years, and we have treated his biography at length in al-Musnad: 5885. Ḥumayd al-Aʿraj al-Kūfī al-Qāṣṣ: that is Ḥumayd ibn ʿAlī, according to what al-Bukhārī asserted with certainty in al-Kabīr 1/2/351, and in al-Ḍuʿafāʾ, p. 9. It is also said: "Ḥumayd ibn ʿAṭāʾ," and that is what Ibn Abī Ḥātim 1/2/226–227 asserted with certainty, as did Ibn Ḥibbān in the book al-Majrūḥīn, no. 265. He is very weak. Al-Bukhārī said: "munkar al-ḥadīth" (rejected in his transmissions). And Abū Ḥātim said: "Weak in ḥadīth, rejected in ḥadīth; he clung to ʿAbd Allāh ibn al-Ḥārith on the authority of Ibn Masʿūd, while from ʿAbd Allāh ibn al-Ḥārith on the authority of Ibn Masʿūd nothing is known!" And Ibn Ḥibbān said: "He transmits from ʿAbd Allāh ibn al-Ḥārith on the authority of Ibn Masʿūd a corpus of text that appears to be fabricated. His report is not used as proof when he stands alone." ʿAbd Allāh ibn al-Ḥārith al-Zubaydī al-Najrānī al-Muktib: trustworthy. In the biography of the one who transmitted from him has already been mentioned the statement of Abū Ḥātim that from him nothing is known on the authority of Ibn Masʿūd. The error in this transmission thus lies with Ḥumayd al-Aʿraj. And this ḥadīth was also transmitted by Ibn Abī Ḥātim, on the authority of al-Ḥasan ibn ʿArafa, on the authority of Khalaf ibn Khalīfa, with this isnād, according to what Ibn Kathīr 1:593–594 took over from him. Al-Suyūṭī mentioned it 1:312 and added the attribution to Saʿīd ibn Manṣūr, Ibn Saʿd, al-Bazzār, Ibn al-Mundhir, al-Ḥakīm al-Tirmidhī in Nawādir al-uṣūl, al-Ṭabarānī, and al-Bayhaqī in Shuʿab al-īmān. And al-Haythamī mentioned it in Majmaʿ al-zawāʾid 6:320, in similar manner, and said: "al-Bazzār transmitted it, and his transmitters are trustworthy." Then he mentioned it again 9:324 with another, similar wording, and said: "Abū Yaʿlā and al-Ṭabarānī transmitted it, and the transmitters of both are trustworthy; and the transmitters of Abū Yaʿlā are the transmitters of al-Ṣaḥīḥ." Thus said al-Haythamī in both places. However, I have at my disposal none of the isnāds to which he attributed it, nor the books that al-Suyūṭī named, except Ibn Saʿd — and I have not found it therein, because the printed version of the Ṭabaqāt of Ibn Saʿd is missing much of the book, as is well known. And the story of Abū al-Daḥdāḥ has another, authentic (ṣaḥīḥ) origin, from the ḥadīth of Anas, which Aḥmad transmitted in al-Musnad: 12509 (3:146 Ḥalabī edition) with an authentic isnād: "on the authority of Anas: that a man said: O Messenger of Allah, verily, so-and-so possesses a palm tree, and I wish to complete my garden with it, so command him that he give it to me so that I may complete my garden with it. Then the Prophet ﷺ said to him: Give it to him in exchange for a palm tree in the Garden — but he refused. Then Abū al-Daḥdāḥ came to him and said: Sell me your palm tree for my garden! And he did that. Then he came to the Prophet ﷺ and said: O Messenger of Allah, I have bought the palm tree for my garden. He said: Make it then [destined] for him, for I have given it to him. Then the Messenger of Allah ﷺ said: How many ripened date-clusters does Abū al-Daḥdāḥ have in the Garden! — He said this several times. He said: Then he went to his wife and said: O Umm al-Daḥdāḥ, come out of the garden, for I have sold it for a palm tree in the Garden. She said: The trade has yielded profit! — or a similar expression." And this ḥadīth of Anas is found in Majmaʿ al-zawāʾid 9:323–324, and he said: "Aḥmad and al-Ṭabarānī transmitted it, and the transmitters of both are the transmitters of al-Ṣaḥīḥ." In the printed version of Majmaʿ al-zawāʾid about a line has dropped out in the middle of the ḥadīth, which can be corrected from this place. And it has a second authentic origin: Muslim transmitted in his Ṣaḥīḥ 1:264, on the authority of Jābir ibn Samura, who said: "The Messenger of Allah ﷺ performed the [funeral] prayer over Ibn al-Daḥdāḥ, then an unsaddled horse was brought; a man tied it and mounted it, and it began to rear with him while we followed him, running behind him. He said: Then a man of the company said: Verily, the Prophet ﷺ said: How many hanging or drooping date-clusters are there in the Garden for Ibn al-Daḥdāḥ." "Or Shuʿba said: for Abū al-Daḥdāḥ." And "Abū al-Daḥdāḥ" is Thābit ibn al-Daḥdāḥ, or Ibn al-Daḥdāḥa, and he bears the kunya "Abū al-Daḥdāḥ" or "Abū al-Daḥdāḥa," with a biography in al-Iṣāba 1:199. Then [Ibn Ḥajar] gave his biography in the Kunā 7:57–58 and mentioned the disagreement over whether it is one or two persons. Then he asserted that the truth is that the second is not the first! He adduced as proof a ḥadīth that he took over from the transmission of Abū Nuʿaym, which is weak, and in whose isnād there stands a man who is "loose in his ḥadīth"!! So this proof falls away without doubt. Al-ḥāʾiṭ: the palm garden when around it there is a wall that encloses it; and if around it there is no wall, then it is a "ḍāḥiya."
(232) He alludes to the words of Allah the Exalted in [Surah Al-Baqarah: 156, 157]: الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ وَأُولَئِكَ هُمُ الْمُهْتَدُونَ (Those who, when a calamity strikes them, say: "Verily, we belong to Allah and verily, to Him we return." They are those upon whom are blessings from their Lord, and mercy, and they are those who are rightly guided.)
(233) The ḥadīth: 5623 — ʿAbd al-Malik ibn Muḥammad al-Raqāshī Abū Qilāba — the teacher of al-Ṭabarī: his biography has already passed at 4331. Al-Ḥajjāj: that is Ibn al-Minhāl al-Anmāṭī. Abū Rabīʿa: that is Zayd ibn ʿAwf al-Qaṭaʿī, with the nickname "Fahd." Much was said critically of him on account of ḥadīths that he transmitted from Ḥammād ibn Salama. But al-Bukhārī said in al-Kabīr 2/1/369: "They have kept silent about him." He also has a biography in Ibn Abī Ḥātim 1/2/570–571 and in Lisān al-Mīzān. However the matter may stand with him, he does not stand alone with this ḥadīth, so his weakness has no effect upon it, should he be weak. And the ḥadīth is authentic (ṣaḥīḥ) with this isnād, via Ḥajjāj ibn al-Minhāl, and via the other transmissions that we shall name. Aḥmad transmitted it in al-Musnad: 12618 (3:156 Ḥalabī), on the authority of Surayj and Yūnus ibn Muḥammad, on the authority of Ḥammād ibn Salama, on the authority of Qatāda and Thābit al-Bunānī, on the authority of Anas. And he also transmitted it: 14102 (3:286 Ḥalabī), on the authority of ʿAffān, on the authority of Ḥammād ibn Salama, on the authority of Qatāda, Thābit and Ḥumayd, on the authority of Anas. And al-Tirmidhī transmitted it 2:271–272, and Ibn Māja: 2200 — both via Ḥajjāj ibn al-Minhāl with this isnād. Al-Tirmidhī said: "This is a ḥasan-ṣaḥīḥ ḥadīth." And Abū Dāwūd transmitted it: 3451, via ʿAffān, on the authority of Ḥammād, with it. And al-Suyūṭī mentioned it 1:313 and added the attribution to al-Bayhaqī in al-Sunan.
(234) Al-ḥamūla (with fatḥa on the ḥāʾ): everything on which people are carried, of camels, donkeys and the like. And al-ḥumūla (with ḍamma on the ḥāʾ): the burdens and the loads. However, I fear that the correct reading of the expression in the original is: "bi-l-infāq ʿalayhi wa-ʿalā ḥamalatihi" (with the expenditure upon him and upon his bearers), and his words "ʿalā al-nuhūḍ" (to set out) belong with his words "wa-maʿūnatihi" (and to assist him).
(235) In the printed edition: "fa-innī anā al-mūsiʿ alladhī qabaḍtu" (for verily, I am the amply-providing one who has withheld), which is a statement that does not hold together at all; the correct is what is in the manuscript. And "al-mūsiʿ": the rich one whose property is abundant, from their saying "awsaʿa al-rajul": he became a man of ease and wealth and his property became abundant. Allah the Exalted said: "ʿalā al-mūsiʿ qadaruhu wa-ʿalā al-muqtir qadaruhu" (upon the well-to-do [is an obligation] according to his means and upon the needy according to his means). See what has already passed in the explanation of "al-wusʿ" in this part: 45. The thrust of the expression is: "fa-innī … alladhī qabaḍtu" (for verily, I … am the One who has withheld).
(236) In the printed edition and the manuscript: "yabsuṭu ʿalayka" in the present tense, which does not agree with his words after it: "wa-qabaḍa" (and He has withheld). Therefore I have made it "basaṭa" (He has spread out); and if you wish, you can make the other "wa-yaqbiḍu" (and He withholds), as in al-Durr al-manthūr 1:313, but I give preference to the first option.
(237) In the printed edition: "wa-an yaḥilla bi-l-muqtir minkum fa-qabaḍa ʿanhu rizqahu, iqtāruhu …", which is a corrupt statement. And in the manuscript: "wa-an yaḥmila al-muqtir minkum fa-qabaḍa ʿanhu rizqahu …", which also does not hold together. I have given preference to the first being "al-muqtir," as in the manuscript, and the other being "idh qabaḍa" (when He withheld) or "bi-qabḍihi ʿanhu …" (by His withholding from him). The thrust of the sentence is: "wa-an yaḥmila al-muqtir minkum … iqtāruhu ʿalā maʿṣiyatihi" (and that the needy one among you … be brought by his want to disobedience to Him).
(238) In the printed edition: "fa-yastawjiba bi-dhālika minhu bi-maṣīrihi …", which is a gravely defective statement. And in the manuscript: "ʿanhu maṣīruhu," and it is clear that the loose hāʾ of "ʿanhu" indicates the dāl of "ʿinda" (at/with).
(239) In the manuscript: "wa-ilā al-thawāb" (and to the reward), and "min al-thawāb …" (from the reward), which is clearly corrupt, but it is a proof of the gravity of the heedlessness of the copyist at this place in the book, as you have seen from his slips and corruptions at the foregoing places of the notes.
(240) In the manuscript: "wa-ilā al-thawāb" (and to the reward), and "min al-thawāb …" (from the reward), which is clearly corrupt, but it is a proof of the gravity of the heedlessness of the copyist at this place in the book, as you have seen from his slips and corruptions at the foregoing places of the notes.
