Azami 16423

Tabarani narrated it in Mujam al-Kabir (20/280) through two routes, one of them hasan.The first route, from Amara bin Wathima Misri and Abdul-Rahman bin Muawiya Utbi, who said, Ishaq bin Ibrahim bin Zubariq Himsi narrated to us, Amr bin Harith narrated to us, from Abdullah bin Salim, from Zubaydi, Salim bin Amir narrated to us, that Miqdam bin Maadi Kareeb narrated it to them, and he mentioned the hadith.The second route, from Abdan bin Ahmad, Ayub bin Muhammad Wazzan Raqqi narrated to us (ح), and Ahmad bin Muhammad Bazzar Asbahani narrated to us, Dawud bin Rashid narrated to us, both of whom said, Marwan bin Muawiya narrated to us, Yazid bin Sinan narrated to us, Abu Yahya Salim bin Amir Kalai narrated to us, he said, We said to Miqdam bin Maadi Kareeb Kindi, "O Abu Kareema, people claim that you did not see the Messenger of Allah ." He said, "Yes indeed, by Allah, I saw him, and he took hold of this earlobe of mine while I was walking with an uncle of mine." Then he said to my uncle, "Do you think he remembers it?" We said, "O Abu Kareema, tell us what you heard from the Messenger of Allah ." He said, "I heard him say, 'Everyone from the miscarried fetus to the decrepit old man will be gathered on the Day of Judgment in the form of Adam, with the heart of Ayub, and the beauty of Yusuf, as beardless youths with eyes lined with kohl.'" We said, "O Messenger of Allah, what about the disbeliever?" He said, "He will be enlarged for the Fire until the thickness of his skin becomes forty cubits and the size of his canine tooth becomes like Uhud."Haythami mentioned it in Majma (10/334) and said, "Tabarani narrated it with two chains, one of them hasan," meaning by that the first chain, and it is as he said, for most of its narrators are truthful. Zubaydi is Muhammad bin Walid bin Amir Zubaydi.In the chain is Amr bin Harith, who is Ibn Dahhak Zubaydi Himsi, whom no one declared trustworthy except Ibn Hibban. Dhahabi said he is unknown, and Hafiz said, "Acceptable." And that is indeed the case, because he has a corroborator, and because of that the hadith becomes hasan.The hadith has other routes in Sifat al-Jannah by Abu Naeem, and in Bath by Bayhaqi. Munziri also graded it hasan in Targhib wa Tarhib (5630).Sheikh Islam bin Taymiya was asked about the children of believers, whether they remain in the state in which they died, or whether they grow up and marry, and likewise the girls, whether they marry.He answered, "Praise be to Allah, when they enter Paradise, they enter it as the adults do, in the form of their father Adam, whose height was sixty cubits and whose width was seven cubits, and they marry as the adults marry. Whoever among the women died without marrying will be married in the Hereafter, and likewise whoever among the men died will be married in the Hereafter. And Allah, the Exalted, knows best." Majmu Fatawa (4/310).As for the saying of Allah the Exalted, "There will circulate among them young boys made eternal" [Waqiah 56:17], and His saying, "And there will circulate among them young boys made eternal. When you see them, you would think them scattered pearls" [Insan 76:19], these are among those whom Allah the Exalted created in Paradise to serve the people of Paradise and fulfil their needs, young in age, of utmost beauty and splendor. They are not among the children of believers, as is commonly assumed among people, because the children of believers will be with their fathers and mothers, as Allah the Exalted said, "And those who believed and whose descendants followed them in faith, We will join with them their descendants" [Tur 52:21], with the description mentioned in the hadith of Maad Yakrib, that is, as youths of thirty years old.