my garment, O stone! until he reached a group of the Children of Israel, who saw him naked, in the best form Allāh created, and he was cleared of what they said. [They said: By Allāh, there is no fault in Mūsá], and the stone stopped, so he took his garment and put it on, and he began striking the stone with his staff. By Allāh, the stone still bears the marks from his strikes; three, four, or five times. This is the meaning of His saying: "O you who have believed, be not like those who abused Mūsá; then Allāh cleared him of what they said. And he, in the sight of Allāh, was distinguished." (Al-Aḥzāb, 33:69). Reported by al-Bukhārī (278, 3404, 4799) and the context is his, and Muslim (1/183, 7/99), and Abū ʿAwānah (1/281), with additions from both, and al-Tirmidhī (3219) who said: "Good and authentic", and al-Ṭaḥāwī in "Mushkil al-Āthār" (1/11), and Ibn Jarīr al-Ṭabarī (22/37), and Aḥmad (2/324, 392, 514, 535), and ʿAbd Allāh (2/315) in both extended and abridged forms, and al-Ṭayālisī (2465), and al-Baghawī in "Tafsīr" (6/378-379) in a very abridged form from various chains from Abū Hurayrah, raised to the Prophet. The ḥadīth has a supporting narration reported by ʿAlī ibn Zayd from Anas in an abridged form. Reported by al-Bazzār (3/66-67) who said: "It is not narrated from Anas except with this isnād." I say: Al-Ḥāfiẓ deemed it good in "Mukhtaṣar al-Zawāʾid" (2/103) because the ḥadīth of Abū Hurayrah supports it. (Note): The one called (Ḥassān ʿAbd al-Manān) made astonishingly random errors in his commentary on this ḥadīth in "Ighāthat al-Lahfān" (2/398-399), attributing its first half to the two Shaykhs and its second half to al-Ṭabarī! He criticized it with a narrator whose name was misprinted, so he did not..