It is mentioned in a hadith of the Prophet (peace and blessings be upon him) that he said

The questioner : The author says: Muslim narrated it from Ibn 'Umar, and in its chain is 'Umar ibn Hamzah al-'Umrī, who is weak, as stated in *al-Taqrib*. He uniquely mentioned the "left" in this hadith. Al-Hafiz al-Bayhaqī said in *al-Asma' wa al-Sifat*: The mention of the "left" in it is unique to 'Umar ibn Hamzah from Salim. Nafi' and 'Abdullah ibn al-Miqsam also narrated this hadith from Ibn 'Umar, and neither of them mentioned the "left." Abu Hurayrah (may Allah be pleased with him) and others narrated it from the Prophet (peace and blessings be upon him), and none of them mentioned the "left." The mention of the "left" was narrated in another hadith in a different story, but it is very weak. Ja'far ibn al-Zubayr narrated one of them uniquely, and Yazid al-Raqashi narrated the other, and both are abandoned. How can this be correct, when it is authentic from the Prophet (peace and blessings be upon him) that He named ? It seems that whoever said that transmitted it from the meaning, meaning he narrated it according to the meaning he understood, not according to its exact text as it occurred to him, either in understanding or according to the Arabs' custom of mentioning the left in contrast to the right. He ended. Al-Qurtubī also weakened this narration in *al-Tadhkirah*. It is established that both hands of the Most Merciful (Exalted and Majestic is He) are right. In Sahih Muslim, from 'Abdullah ibn 'Amr, it is said: The Messenger of Allah (peace and blessings be upon him) said:

The Shaykh : That is

The questioner : Yes. He ended.

The Shaykh : The word "left" in this hadith was indeed narrated uniquely by the one mentioned above, whom the Hafiz weakened in *al-Taqrib*. I had used it to explain another hadith that I mentioned in *Adab al-Zafaf*, so some contemporary criticized it with a weak argument, claiming that the hadith is in Sahih Muslim, so it has crossed the bridge, as some say. But this rule is not correct. Therefore, we agree with him in weakening the word "left" in this hadith of Ibn 'Umar. However, regarding his statement that the word "left" is not established in all hadiths of the attributes, this truth requires thorough consideration.
So I do not know if the author did that. If it is as he mentioned, which suggests that there are no other hadiths mentioning the "left" as an attribute of one of the hands of the Lord of the Worlds, then what he mentioned is correct in its place. But the question remains: did he exhaust all the hadiths containing this word or not? This is a matter that requires verification and review if the author were before us and we asked him this question, and he said: "There are no paths other than the ones I mentioned." Then his statement is correct according to the rules. But the occurrence of does not negate, in terms of semantic indication, or in the expression of the jurists, in terms of knowledge (not narration), that Allah has two hands, one right and the other left. That is because the occurrence of that in some other hadiths does not negate this attribute that came in the authentic hadith: "Both of My hands are right." Because this hadith is a detail of some of what is included in the generality of His saying, Blessed and Exalted is He: If it is established—and this is what is in my mind—that some hadiths contain the word "left," then there is no contradiction or difference at that time between this word and his saying (peace and blessings be upon him): Because this authentic hadith, as I mentioned above, is a confirmation of His saying, Blessed and Exalted is He: This is my answer. And as you hear, this is pending in the way of reconciling. If the word "left" is established, the reconciliation is very clear, because the one who divided the science of hadith, what is called by the expression of Al-Hafiz Ibn Hajar "the acceptable hadith," says: If two contradictory hadiths come to us, both from the category of acceptable, it is obligatory to reconcile them in one of the ways of reconciliation, and they are many. The summary of the statement in them is by the Hafiz in his treatise *Sharh al-Nukhba*, and the detailed statement in them, with a good detail, is by Al-Hafiz al-'Iraqi in his commentary on the introduction of Ibn al-Salah. The Hafiz says: If two acceptable hadiths come, it is obligatory to reconcile them in one of those ways. If reconciliation is not possible, it is referred to considering the abrogating and the abrogated of them. This is his statement. And I must pause.
The abrogating and the abrogated are only in the place of legal rulings, where the abrogating and the abrogated can occur. As for the news of the unseen, and especially what is related to the divine attributes, it is impossible for there to be an abrogating or an abrogated in them. And on this, such as these two hadiths, it is not conceivable that there is an abrogating or an abrogated between them. And on that, the Hafiz continued to mention the third rank after he mentioned the first rank, reconciliation, and the second rank, considering the abrogating and the abrogated. The third rank is if neither reconciliation nor considering the abrogating and the abrogated is possible. He said: It is referred to to preference. And the meaning of that is to say, for example, one of the hadiths is authentic and the other is good, so the good one is set aside and the authentic one is relied upon. And from that condition mentioned first, if reconciliation is not possible and considering the abrogating and the abrogated is not possible, then it is said: the authentic is the stronger position and the good is the weaker position. And if the hadith is good, let alone authentic, and its contradictor is weak, then it is even more so that it is not considered. This is the third rank.
He said: "If the rank is equal in both hadiths and reconciliation has not been possible, nor considering the abrogating and the abrogated, he said: And all knowledge is with its Knower" As if he is pointing to a refutation of some of the later Hanafi scholars who say in many hadiths "They contradicted each other, so they fell" Even if they were two authentic hadiths. And the etiquette is what Ibn Hajar (may Allah have mercy on him) said, as you heard, that we entrust the matter to its Knower. Here, reconciliation is necessary, and we mentioned it above. And its condition is if the word "left" is established in other paths in which he indicated. This is what I have as an answer to that question.