Azami 16409

Malik related it in Kitab al-Janaiz (49) from Ibn Shihab, from Abdullah bin Kaab bin Malik, and he related it as mentioned. Nasai (2073) and Ibn Majah (4271) also related it through Malik's route. Ibn Hibban (4657) related it through Layth bin Saad, from Ibn Shihab. Ahmad (15776) and Tabarani in Al-Kabir (19/63–64) both related it from the hadith of Abdul-Razzaq, from Maamar, from Zuhri, from Abdul-Rahman bin Kaab bin Malik, who said, Umm Mubashir said to Kaab bin Malik, while he was complaining of illness, "Convey my greetings to my son," meaning Mubashir. He said, "May Allah forgive you, Umm Mubashir. Did you not hear what the Messenger of Allah ﷺ said, 'The soul of the Muslim is a bird that clings to the trees of Paradise until Allah returns it to its body on the Day of Resurrection'?" She said, "You are right, so I ask Allah's forgiveness." Its chain is sahih, and the hadith belongs to the musnad of Kaab bin Malik. Ibn Ishaq differed from this and placed it in the musnad of Umm Bishr, as Ibn Majah (1449) related through routes from Muhammad bin Ishaq, from Harith bin Fudayl, from Zuhri, from Abdul-Rahman bin Kaab bin Malik, from his father, who said, when death approached our Kaab, Umm Bishr bint Bara bin Marur came to him and said, "O Abu Abdul-Rahman, if you meet so-and-so, convey my greetings to him." He said, "May Allah forgive you, Umm Bishr, we are too preoccupied with something greater than that." She said, "O Abu Abdul-Rahman, did you not hear the Messenger of Allah ﷺ say, 'The souls of the believers are in green birds that cling to the trees of Paradise'?" He said, "Yes indeed." She said, "Then that settles it."Tabarani also recorded it through this route in Al-Kabir (19/65). Muhammad bin Ishaq is a mudallis, and he narrated using an, and moreover he contradicted someone more reliable than himself by placing the hadith in the musnad of Umm Bishr, when the correct view is that it belongs to the musnad of Kaab bin Malik, since he was the one who established the point of proof to Umm Mubashir. Haythami erred in this, citing it in Majma al-Zawaid (2/329) and attributing it to Tabarani in Al-Kabir, saying, "It contains Ibn Ishaq, who is a mudallis, but the rest of its narrators are the narrators of the Sahih." However, the hadith does not meet that standard, since Ibn Majah recorded it.Tirmidhi (1641) related it from Ibn Abu Umar, who said, Sufyan bin Uyayna narrated to us, from Amr bin Dinar, from Zuhri, from Ibn Kaab bin Malik, from his father, as a raised hadith, "The souls of the martyrs are in green birds that cling to the fruit of Paradise, or the trees of Paradise." Tirmidhi said, "Hasan sahih." This wording specifically restricts it to the souls of the martyrs. Some scholars said, what is meant by the soul of the believer is the soul of the martyrs. But the careful scholars held that this applies generally to the martyr and others, since it is also reported from Sufyan, from Amr bin Dinar with his chain, using the wording, "It is the soul of the believer," related by Humaydi (873) from him. See further, the book Al-Ruh by Ibn Qayyim (131–132). This wording has already been examined in the book on jihad.Umm Mubashir is the Ansari woman, the wife of Zayd bin Haritha, and it is said her name was Juhayna bint Sayfi bin Sakhr. Ibn Ishaq erred in giving her the kunya Umm Bishr, saying she was the daughter of Bara bin Marur. And Allah knows best. His statement, "the soul of the believers," with two fatha vowels, means the spirit.On this subject there is also what is reported from Umm Hani, that she asked the Messenger of Allah ﷺ, "Will we visit one another when we die, and will each of us see the other?" The Messenger of Allah ﷺ said, "The souls will become birds clinging to the trees, until when the Day of Resurrection comes each soul enters its body." Ahmad (27387) related it from Hasan, who said, Ibn Lahia narrated to us, who said, Abu Aswad Muhammad bin Abdul-Rahman bin Nawfal narrated to us, that he heard Durrah bint Muaz relating from Umm Hani, and he mentioned it. Umm Hani is the daughter of Abu Talib, and her name was Fakhita. Yahya bin Bukayr also related it likewise, from Ibn Lahia, with his chain, similarly. Tabarani related it in Al-Kabir (24/438–439). Tabarani then also related it again in Al-Kabir (25/136–137) through the route of Hasan bin Musa Al-Ashyab, the teacher of Ahmad, with his chain, except that he placed the hadith in the musnad of Umm Hani Al-Ansariyya. Aqeeli related it through the route of Ibn Lahia and said in it, "Umm Qays." If all of this is confirmed, then it indicates an error on the part of Ibn Lahia, since he suffered confusion after his books were burned. Haythami based his criticism of it on this in Al-Majma (2/329), saying, "Ahmad and Tabarani related it in Al-Kabir, and it contains Ibn Lahia, about whom there is well-known criticism." Ibn Abdul-Barr referred to this disagreement regarding Ibn Lahia, as mentioned by Hafiz in Al-Isabah (4/503).The second flaw is Durrah bint Muaz, from whom no one narrated except Abu Aswad, and she is unknown. She is mentioned in the books on the Companions as Durrah, unattributed, and they said she was a female Companion, from whom Muhammad bin Abdul-Munkadir and Zayd bin Aslam narrated. This is how the authors on the Companions have mentioned her, except that Hafiz, in Al-Taajil, counted Durrah bint Muaz among the Companions, without bringing any evidence for what he held, even though he was among the earlier authors who placed Durrah, unattributed, among the female Companions, as in Al-Isabah, where he did not mention Durrah bint Muaz at all.