“Ahmad ibn al-Azhar narrated to us: ‘Abd al-Razzaq narrated to us ...”

The second error is that Abu Dawud did not narrate it except through al-‘Asqalani, whereas the reality is contrary to this, as stated above.

The third is that al-‘Asqalani was the sole narrator of it; otherwise, he would not have remained silent concerning his weakness. Yet the fact is that he was corroborated by a number of trustworthy narrators, as mentioned earlier. And Allah knows best.

As for Ibn ‘Adi’s statement, “This hadith is not found in the books of ‘Abd al-Razzaq”—meaning, from Ma‘mar, from Hammam, from Abu Hurayrah—it does not appear to me to constitute a disqualifying hidden defect, given that it has been established through several routes from ‘Abd al-Razzaq. So let this be considered carefully.

“Jabbar” means that no compensation is due. Al-Manawi said: “What is meant by ‘the fire’ is a conflagration. Thus, if someone kindles it on his own property for a purpose, and the wind carries it away so that it sets fire to another’s property, while he is unable to prevent it, then he is not liable for it.”

2382 — “Victory comes with patience, relief comes with distress, and indeed, with hardship comes ease; indeed, with hardship comes ease.”

Al-Khatib recorded it in History (10/287), and al-Daylami (4/111–112), through two chains from Abu ‘Isa ‘Abd al-Rahman ibn Zadhan: Abu ‘Abd Allah ibn Hanbal narrated to us; ‘Affan narrated to us; Hammam narrated to us, from Thabit, from Anas, who attributed it to the Prophet. I say: This is a chain whose narrators are trustworthy and are among the narrators of al-Bukhari and Muslim, apart from Ibn Zadhan. Al-Dhahabi accused him in connection with this hadith and said: “False.”

I say: Rather, the hadith is authentic, for it occurs in some routes of the hadith of Ibn ‘Abbas: