Ahmad 5893

This is a report (athar) attributed to a group of companions whom Tawus did not name. Its chain of transmission is sahih.Ishaq bin Isa bin Najih, Abu Yaqub bin Tabbaa, his reliability was already established at [545]. We add here that Bukhari gave him a biographical entry in Kabir 1/1:399 and said, He heard from Malik bin Anas, and he is well known in hadith.Ziyad bin Saad Khurasani, his reliability was already established at [1896]. We add here that Bukhari gave him a biographical entry in Kabir 1/2:327, and that Malik said, He was trustworthy, from the people of Khurasan, he settled in Makkah, and he came to us in Madinah, and he had a dignified bearing and righteousness. Ibn Hibban said, He was among the precise and meticulous masters of hadith.Amr bin Muslim Jundi Yamani, Ibn Hibban mentioned him in Thiqat. Ahmad said, He is not much. Ibn Main said, He is not strong, and Nasai said likewise, as stated in Tahdhib. Saji said, He is truthful but prone to error. We have preferred to grade his hadith as sahih because Muslim included him in Sahih, as will come, and because Bukhari mentioned a suspended report from him, as in Tahdhib, and because Malik related this report and the hadith following it from him with a connected chain, neither disconnected at the end nor suspended at the beginning, and neither Bukhari nor Nasai mentioned him among the daif narrators.Jundi, with fatha on the jim and the nun, a designation derived from Jund, with two fathas, which is a town in Yemen, fifty-eight farsakhs from Sanaa. In the book Jam bayna Rijal Sahihayn by Maqdisi, in his entry [374], it appears as Jundai, which is a printing error.Tawus Yamani, he is Tawus bin Kaysan Jundi Yamani Himyari, his reliability was already established at [1847]. We add here that Bukhari gave him a biographical entry in Kabir 2/2:366, and Ibn Abu Hatim in Jarh wal-Tadil 1/3:259-260, and Ibn Kathir gave him an extensive biographical entry in Tarikh 9:235-244. He was a great successor who met fifty of the companions. Zuhri said, If you had seen Tawus, you would have known that he does not lie. Ibn Hibban said, He was among the devout worshippers of the people of Yemen, and among the foremost of the successors, he performed the pilgrimage forty times, and his prayers were answered.This report is found in Muwatta 3:93 with this chain. Muslim likewise related it 2:301 from Abdul-Ala and Qutayba, from Malik.5893m, He said, And I heard Abdullah bin Umar say, The Messenger of Allah said, "Everything is by decree, even incapacity and cleverness."Sahih. (5893m) Its chain of transmission is sahih, being the same as the chain before it. It is found in Muwatta and Sahih Muslim, following the previous report with its chain. But in their wording it reads, even incapacity and cleverness, or cleverness and incapacity, meaning there is uncertainty about which of the two comes first, without any actual difference in wording. Ibn Kathir cited it in Tafsir 8:142 from this place, and said, Muslim related it alone, from the hadith of Malik.Incapacity, Qadi Iyad said in Mashariq Anwar 2:68, Incapacity here may be intended to mean lack of ability. It was also said that it means leaving undone what one must do, procrastinating and delaying it past its due time. It was said too that it may mean incapacity and cleverness specifically in acts of obedience, and it may be intended in matters of both religion and worldly life.I say, this last is the correct and definite view. It means that everything is from Allah's decree, even that a person be incapable in his affairs, all of them or some of them, in his religion and his worldly life. It seems closer in meaning to foolishness, as evidenced by its being contrasted with cleverness (al-kais), and al-kais, with fatha on the kaf and sukoon on the ya, means intelligence.Regarding his saying, "even incapacity and cleverness," Qadi Iyad said in Mashariq 2:68, We have transmitted it with kasra on the za and the sin, and also with damma on both. Whoever reads it with damma makes it (meaning hatta) a conjunction connected to "everything," and whoever reads it with kasra makes it a conjunction connected to "thing," and here, on this reading, it carries the meaning of "and." With kasra it becomes a preposition governing the genitive, meaning "until," which is one of its senses. See some of the earlier hadiths on decree, [3055, 3056, 5584, 5639, 5867].