Azami 13681

Bazzar narrated it in his Musnad (238), and Tabarani in al-Kabir (18/337) - and the wording given here is his - both through the route of Husayn bin Mahdi Abali, who said, Abdul-Razzaq narrated to us, Israil informed us, Simak bin Harb narrated to us, he said, I heard Numan bin Bashir say... and then he related it.Its isnad is hasan because of Simak bin Harb, for his hadith is hasan except in his narration from Ikrima, and this narration is not from that route. Abu Hatim said of Husayn bin Mahdi Abali that he was truthful. Haythami said in al-Majmaa (1347), "Bazzar and Tabarani narrated it, and the narrators of Bazzar are the narrators of the Sahih, except for Husayn bin Mahdi Abali, and he is trustworthy."This is strengthened by what Abdul-Razzaq narrated in his Tafsir (3512) from Maamar, from Qatada, regarding the words of Allah Most High, "And when the girl [who was] buried alive is asked" [Takwir 81:8], where he said, Qays bin Asim Tamimi came to the Prophet ﷺ... the hadith with the same content. Its narrators are trustworthy, except that it is missing a link in its chain.As for his statement, "Free a slave for each one of them," the Prophet ﷺ commanded him this to comfort his heart, not as atonement for what he had done in pre-Islamic times, for Islam wipes out what came before it.As for what Imam Ahmad narrated (15923), and Nasai in al-Kubra (11585), from the hadith of Dawud bin Abu Hind, from Shaybi, from Alqama, from Salama bin Yazid Jufi, who said, My brother and I went to the Messenger of Allah ﷺ, and I said, "Messenger of Allah, our mother used to host guests and maintain ties of kinship in pre-Islamic times, will that deed benefit her at all?" He said, "No." He said, "She had buried a sister of ours alive in pre-Islamic times before she reached the age of accountability." The Messenger of Allah ﷺ said, "The one buried alive and the one who buried her are both in the Fire, unless the one who buried her lives to reach Islam." The wording given here is Nasai's.So despite the excellent quality of its isnad, its text contains an objectionable element, for the one buried alive, meaning the young girl not yet of age who is buried alive, bears no sin. Whoever relied on the apparent soundness of the isnad graded this hadith sahih or hasan, but he did not succeed in answering this objection.Likewise, what is narrated from Ibn Masud, who said, The Messenger of Allah ﷺ said, "The one who buries alive and the one buried alive are both in the Fire," narrated by Abu Dawud (4717). Along with the objectionable element in its text, there is weakness in its isnad. See the details of that in the Book of Faith, Chapter on Divine Decree.