Azami 1090

Bukhari narrated it in the Book of Dream Interpretation (7047) at length, and Muslim in the Book of Dreams (2275) in brief, both from the hadith of Abu Raja Attaradi, from Samura bin Jundab, who related the hadith at length, and it will come in its place.The dreams of the prophets are true. For this reason, some scholars held that the children of believers and polytheists are all in Paradise, and perhaps this was the later of the Prophet's two positions on the matter. This is the view Bukhari preferred, citing as evidence the hadith of Abu Hurairah, "Every child is born upon fitrah, then his parents make him a Jew, a Christian, or a Magian..." Sahih.Scholars have an old, well-known disagreement about this. Ahmad and others held the position of withholding judgment, saying that no specific one among them should be decisively assigned to Paradise or the Fire, but rather it should be said about them, as the Prophet ﷺ said, "Allah knows best what they would have done."Some scholars said that some of them enter Paradise, as in the hadith of Samura, and some enter the Fire, as in Sahih Muslim in the story of the boy whom Khidr killed. However, this view does not hold up, for the boy whom Khidr killed had believing parents, and his killing was a mercy shown to his believing parents, as stated in the revelation, "As for the boy, his parents were believers, and we feared that he would burden them with transgression and disbelief" [Kahf 18:80].As for what was reported from Ayesha, that she mentioned to the Messenger of Allah ﷺ the children of the polytheists, and he said, "If you wish, I will let you hear their screaming in the Fire," this is very daif. Imam Ahmad narrated it (25743) from Waki, from Abu Aqeel Yahya bin Mutawakkil, from Bahiyyah, from Ayesha, and related it. Its chain is very daif, for Abu Aqeel Yahya bin Mutawakkil is discarded. Imam Ahmad said, "Yahya bin Mutawakkil narrates odd hadiths from Bahiyyah, and he is weak in hadith." Ibn Adi narrated it in Kamil (26647) and said, "These hadiths of Abu Aqeel, from Bahiyyah, from Ayesha, are not preserved, and no one narrates from Bahiyyah except this Abu Aqeel." Haythami criticized it on this basis in al-Majma (7/217). Bahiyyah too is unknown, since Abu Aqeel alone narrated from her. His words "their screaming" come from the root meaning "to cry out."Likewise, what is reported from Salama bin Yazid Jufi is not sound. He said, "My brother and I went to the Messenger of Allah ﷺ." He said, "We said, 'O Messenger of Allah, our mother Malika used to maintain family ties, host guests, and did such and such, but she died in the Jahiliyyah. Will that benefit her at all?'" He said, "No." He said, "We said, 'She had buried alive a sister of ours in the Jahiliyyah. Will that benefit her at all?'" He said, "Both the one who buries alive and the one buried alive are in the Fire, unless the one who buries alive reaches Islam, in which case Allah pardons her." In another version, "She had buried alive a sister of ours in the Jahiliyyah. Will that benefit our sister?" He said, "No, both the one who buries alive and the one buried alive are in the Fire, unless the one who buries alive reaches Islam and submits." When he saw the effect this had on them, he said, "And my mother is with your mother."Imam Ahmad narrated it (15923), Tabarani in Kabir (6319), and Bayhaqi in Qada wa Qadar (3/884), all through the route of Dawud bin Abu Hind, from Shaybi, from Alqama bin Qays, from Salama bin Yazid, who related it. Haythami mentioned it in al-Majma (1/119) and said, "Ahmad narrated it, and its narrators are the narrators of the sahih collections, and Tabarani narrated something similar in Kabir."I say, it is as he said, but its text contains something objectionable, for the buried girl, meaning the girl buried alive, would not yet have reached puberty, so for what sin would she enter the Fire? Allah has condemned this heinous act, saying, "And when the girl buried alive is asked, for what sin was she killed" [Takwir 81:8–9]. If the buried girl was killed without any sin, how could she enter the Fire? Ibn Abbas cited this noble verse as evidence that the children of the polytheists are in Paradise, saying, "Whoever claims that they are in the Fire has lied. Allah says, "And when the girl buried alive is asked, for what sin was she killed" [Takwir 81:8–9]." Ibn Abbas said, "She is the one who was buried." Ibn Abu Hatim reported this in his commentary on the Quran.This is corroborated by the hadith of Hasnaa bint Muawiya Sarimiyyah, who said, "My uncle told us, he said, 'I said to the Prophet ﷺ, "Who is in Paradise?"' He said, 'The prophet is in Paradise, the martyr is in Paradise, the newborn girl is in Paradise, and the buried girl is in Paradise.'" Abu Dawud narrated it (2521) from Musaddad, who said, Yazid bin Zuray narrated to us, Awf narrated to us, Hasnaa bint Muawiya bin Sulaym narrated to us, and she related it. Awf is Arabi, and Imam Ahmad also narrated it through this same route (20583). However, Hasnaa, also called Khansaa, is unknown, since no one narrated from her except Awf Arabi, and no one has deemed her reliable. Her uncle's name is Aslam bin Sulaym.Al-Hafiz said in Isabah (1/39), in the biography of Aslam bin Sulaym Sarimi, "He is the uncle of Khansaa bint Muawiya bin Sulaym. Ibn Manda named him, but Abu Naeem said this is not correct, meaning that she narrates from Khansaa, from her uncle unnamed." End of quote.I say, Hasnaa or Khansaa, though unknown, was described by al-Hafiz in Taqrib as "acceptable." He judged its chain hasan in Fath al-Bari (3/246), though the hadith has authentic corroborating narrations that will be mentioned in their places.Likewise, what is reported from Ibn Masud as a raised hadith, "Both the one who buries alive and the one buried alive are in the Fire," is not sound. Abu Dawud narrated it (4717) from Ibrahim bin Musa Razi, who said, Ibn Abu Zaida narrated to us, my father narrated to me, from Amir, who said, "The Messenger of Allah ﷺ said..." and he related the hadith. Yahya bin Zakariya said, my father said, Abu Ishaq narrated to me, that Amir had narrated that to him from Alqama, from Ibn Masud, from the Prophet ﷺ. Abu Ishaq is Amr bin Abdullah Sabi, who had grown confused in his later years, and Ibn Abu Zaida heard from him after that confusion had set in. The text also contains something objectionable, for the buried girl cannot be decisively assigned to the Fire, since there is no accountability before puberty.