Ahmad 5964

Its chain is daif due to the weakness of Zama bin Salih. The hadith was narrated by Abu Dawud Tayalisi in his Musnad, 1813, from Zama, with this chain. Ibn Majah also narrated it, 2:248, through Abu Ahmad Zubayri from Zama.The substance of it is established through the hadith of Abu Hurairah. Ahmad narrated it, 8915, as did Bukhari, 10:439, 440, and Muslim, 2:392, and Abu Dawud Sijistani in his Sunan, 4:417, all four of them from Qutayba bin Saeed from Layth bin Saad from Aqeel from Zuhri from Saeed bin Musayab from Abu Hurairah. Ibn Majah also narrated it, 2:248, from Muhammad bin Harith Misri from Layth bin Saad, with this same chain going back to Abu Hurairah. Muslim also narrated it through Yunus and through the nephew of Zuhri, both from Zuhri, likewise.The sahih version is the narration of these narrators from Zuhri from Ibn Musayab from Abu Hurairah. Ibn Hajar said in Fath al-Bari, Salih bin Abu Akhdar and Zama bin Salih differed from them, and both of them are daif, for they said, from Zuhri from Salim bin Abdullah bin Umar from his father. Ibn Adi extracted it through Maafa bin Imran from Zama and Ibn Abu Akhdar, and he considered it gharib coming from Maafa. He said, as for Zama, it was also narrated from him by Abu Naeem.I say, Ahmad extracted it from him, the speaker being Ibn Hajar, and by that he means this same chain found here, and Abu Naeem is Fadl bin Dukayn, the teacher of Ahmad. Zama was also narrated from by Abu Dawud Tayalisi in his Musnad, and by Abu Ahmad Zubayri, which Ibn Majah extracted.The meaning of the hadith is clear. However, Abu Dawud Tayalisi said afterward, explaining it, "He is not punished for his sin in this world so that he would then be punished for it in the hereafter." This is a strange interpretation, forcing the wording and context away from their apparent meaning.Khattabi said in Maalim Sunan, 4:118, 119, this is transmitted in two ways grammatically. One of them has the ghayn with a damma, following the pattern of a statement of fact, meaning that the praiseworthy believer is the shrewd, resolute one who cannot be caught off guard through negligence, so that he would be deceived a second time without noticing or perceiving it. It has also been said that what is meant is being deceived in matters of the hereafter rather than matters of this world.The other way is that the narration has the ghayn with a kasra, following the pattern of a prohibition, meaning, let the believer not be found lacking, and let him not be caught off guard through negligence, falling into something disliked or harmful without perceiving it, but rather let him remain alert and cautious. This may apply to both matters of this world and the hereafter together. This is the sound interpretation that matches the meaning of the wording and the context.Ibn Hajar said in Fath al-Bari, Abu Ubayda said, its meaning is that it is not fitting for the believer, if he is struck with misfortune from some direction, to return to it again.I say, this is what most understood, among them Zuhri, the narrator of the report.Ibn Hajar then said, it has been said that what is meant by "the believer" in this hadith is the complete believer, whose knowledge has made him aware of the hidden subtleties of matters, to the point that he becomes wary of what is about to happen. As for the heedless believer, he may be stung repeatedly. See also the commentary of Qastallani on Bukhari, 9:64, 65.