Nasai

The attributes of Allah, as they are mentioned in the Qur’an and Hadith, must be believed in exactly as they have been revealed. It is not permissible to employ anthropomorphism, likening, figurative interpretation, or negation regarding them; the consensus (ijma‘) of the early generations (salaf) is upon this. Some have engaged in figurative interpretations (ta’wilat) of these attributes, but such interpretations are not worthy of consideration.

Hadith Commentary:
In the hadith, it is stated that both of Allah’s hands are right, meaning that it is not the case that one of His hands is lesser in strength than the other, as is the case among created beings.
The Ahl al-Hadith do not interpret (ta’wil) such verses and hadiths; rather, they accept them upon their apparent (zahir) meaning.
The aforementioned narration of Sulayman has been connected (mawsul) by the author himself and by Abu ‘Awanah.
The narration of Waraqah has been included by Imam Bayhaqi and Abu Bakr al-Shafi‘i in their Fawa’id, and the narration of Muslim has been connected by Qadi Yusuf ibn Ya‘qub in Kitab al-Zakah, and the narrations of Zayd ibn Aslam and Suhayl have been connected by Imam Muslim.
(Wahidi)
Hafiz Ibn Hajar rahimahullah states:
The scholars from among Ahl al-Sunnah wa’l-Jama‘ah have said: “We believe in these hadiths and do not imagine therein any resemblance (tashbih), nor do we say ‘how’ (kayf).”
That is, the collective statement of the scholars of Ahl al-Sunnah wa’l-Jama‘ah is that we believe in the hadiths without questioning, and we do not entertain the suspicion of resemblance (to creation), nor do we delve into the modality (kayfiyyah).

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) described the increase of charity by giving the example of a foal, because a foal grows very quickly and, before long, becomes fit for riding. In the same way, charity is a product of human action, and every product requires care; when attention is given to it, it flourishes abundantly. When charity is given from lawful (halal), pure earnings, it always remains under the gracious gaze of Allah, and it continues to increase day by day until a single date becomes as great as Mount Uhud. However, charity from unlawful (haram) wealth is not accepted, because the one giving charity is not its rightful owner, nor does he have the right to dispose of that wealth. If charity from unlawful wealth were to be accepted, it would mean that a single thing is both an act of fulfillment and an act of prohibition at the same time, which is impossible. (Fath al-Bari: 3/353)

(2)
Some individuals have interpreted this hadith and said that in it, the right hand is attributed to Allah, but by this is not meant any specific limb. However, this is not the position of Ahl al-Sunnah, that the attributes of Allah be interpreted figuratively; rather, the Salaf (pious predecessors) take them upon their apparent (zahir) meaning. All the scholars have faith in the hadiths containing attributes without interpretation (ta’wil), and they do not fall into the suspicion of likening (tashbih), nor do they discuss the modality (kayfiyyah) of these attributes. Hafiz Ibn Hajar (rahimahullah) has mentioned this position on the authority of Imam Tirmidhi (rahimahullah), and this is the truth. (Fath al-Bari: 3/354, and Jami‘ al-Tirmidhi, Zakat, Hadith: 662)

(3)
The following of Sulayman has been narrated by Imam Bukhari (rahimahullah) with his connected chain. Likewise, the narration of Waraqah ibn ‘Umar has been mentioned by Imam Bukhari (rahimahullah). (Sahih al-Bukhari, al-Tawhid, Hadith: 7430) The narration of Salamah ibn Abu Maryam has been mentioned by Imam Abu Yusuf in his authored work Kitab al-Zakat. And the narrations of Zayd ibn Aslam, as well as Suhayl, have been mentioned by Imam Muslim in his Sahih with a connected chain. (Sahih Muslim, Zakat, Hadith: 2343(1014), and Fath al-Bari: 3/355)

1:
This indicates that Allah does not accept charity (sadaqah) from unlawful (haram) sources, because the one giving charity does not actually own what is unlawful, and therefore does not have the right to dispose of it.

2:
The mention of the "right hand" is for the purpose of exaltation, otherwise both hands of the Most Merciful (ar-Rahman) are right hands.

English Commentary:
1:
That is, have faith in them and do not discuss their modality (kayfiyyah).
Here, the beliefs of contemporary Sufis and innovators (mubtadi‘in) are also refuted,
as these people, contrary to the pious predecessors (salaf salihin), interpret (ta’wil) and describe the modality of Allah’s attributes.

Note:
(The phrase ((wa tasdīqu dhalik)) is a rejected addition.
‘Abad ibn Mansur became confused in his later years, and this addition is not mentioned in the narrations of others.
That is, the hadith is authentic without this addition.)

Benefits and Issues:

➊ Charity (sadaqah) is a great virtue.

Charity is only accepted when it is given from lawful (halal) earnings, and it should be something good from which the recipient of charity can derive better benefit.

In the sight of Allah, sincerity is more important than quantity.

Even a small thing given with sincerity becomes a cause of great reward.

In the Qur’an and authentic ahadith, words such as “hand,” “foot,” and “face” have been mentioned for Allah. One must have faith in them, but it is not correct to liken them to the attributes of the creation. Only Allah knows their reality (bi-la kayf).

Benefit:
From this hadith, the importance of pure and lawful (halal) things is established. Acts of worship and the like are accepted from the person who himself adheres to lawful (halal) things, and the worship of the one who consumes the unlawful (haram) is not accepted by Allah Ta'ala at all.

Furthermore, in this hadith, the affirmation of Allah Ta'ala's Hand is established. We have faith in this, but we do not delve into its modality (kayfiyyah) or liken it (tashbih) to anything else.

Also, from this hadith, the great importance of charity and almsgiving (sadaqah wa khayrat) is established. Allah Ta'ala increases every good deed manifold, because Allah Ta'ala loves good deeds.