He said about them: "Whoever among you turns back from his religion, Allāh will bring a people whom He loves and who love Him"; and it is narrated that when this verse was revealed, he was asked about these people, and he mentioned that they are the people of Abū Mūsá al-Ashʿarī (1). Authentic ḥadīths have come, such as his saying: "The people of Yemen have come to you, with the softest hearts and the most gentle souls. Faith is Yemeni, and wisdom is Yemeni" (2). And these are the ones who fought the apostates and opened the lands, by them Allāh relieved the believers of distress, and whoever specified that to Uways has gone far astray." I said: Based on this meaning, the ḥadīth is not among the ḥadīths of divine attributes, and therefore al-Ḥāfiẓ al-Dhahabī did not include it among them in his book "al-ʿUlūw," which I had abridged, and it is printed, contrary to Shaykh Zāhid al-Kawtharī who doubted its authenticity as previously mentioned with the response to him. Therefore, Ibn Taymiyyah (may Allāh have mercy on him) refuted what al-Ghazālī narrated from some Ḥanbalīs that Imām Aḥmad did not interpret except three things, including this ḥadīth, saying (5/398): "This narration is a lie against Aḥmad, no one transmitted it from him with an isnād, and none of his companions are known to have transmitted that from him, and this Ḥanbalī is unknown and not recognized." Then I saw that Ibn al-Athīr included the ḥadīth in the entry (nafs) in "al-Nihāyah," and said: "It was said: it meant the Anṣār, because Allāh relieved the believers of distress through them, and they are Yemeni because they are from al-Azd. Al-Azharī said: (nafs) in the ḥadīth is a noun used in place of the true source from: (naffasa yunaffisu tanfīsan wa-nafsan), as it is said: (farraja yufarriju tafrījan wa-farjan); as if he said: I find the relief of your Lord coming from Yemen."