It appears to me—and Allah knows best—that the text contains a corruption that escaped the editor’s notice. Thus, when he attempted to explain this wording, he said: “Its meaning is somewhat problematic, for comparing men to men is rather far-fetched, and this interpretation is strained.” If the wording were *ka-ashbāh al-rihāl* (“resembling dwellings”), with an undotted *h*, the difficulty would disappear. The saddles would then be compared to *rihāl*, which here means houses and dwellings. Perhaps this alludes to the comfortable riding accommodations found in the automobiles of this age, since automobiles have now become a means of transport for people generally—men and women alike—who ride in them to mosques and elsewhere. Allah knows best. See *al-Nihāya fī Gharīb al-Hadīth* (2/209), *Lisān al-Arab* (11/274–275), and *Ithāf al-Jamāa* (1/451–452). (1) *Al-Bukht* is an Arabized term referring to camels from Khurasan, distinguished by their long necks. See *Lisān al-Arab* (2/9–10) and Ibn al-Athīr, *al-Nihāya* (1/101). *Al-ijāf* is the plural of *ajfā*, meaning an emaciated camel or other animal. See Ibn al-Athīr, *al-Nihāya* (3/186). (2) *Musnad al-Imām Ahmad* (12/36), hadith no. 7083, ed. Ahmad Shākir, who stated: “Its chain of transmission is authentic.” (3) Al-Hākim, *al-Mustadrak* (4/436). He stated: “This hadith is authentic according to the criteria of al-Bukhārī and Muslim, although neither of them included it.” Al-Dhahabī stated: “Although Muslim relied upon Abd Allāh—that is, al-Qitbānī—as an authority, Abu Dāwūd and al-Nasāī declared him weak.”