Azami 3238

Reported by Abu Dawud (1047), Nasai (1374), and Ibn Majah (1636), all through the route of Abdul-Rahman bin Yazid bin Jabir, from Abu Ashath Sanani, from Aws bin Aws, who related it. Its chain is sahih. Ibn Khuzayma (1733), Ibn Hibban (910), and Hakim (1/278) also graded it sahih, reporting it through the route of Abdul-Rahman bin Yazid similarly. Hakim said, "Sahih according to the criterion of Bukhari, though the two of them did not report it." In fact it meets the criterion of both Bukhari and Muslim in his view, since both of them reported from all its narrators, except that Bukhari only reported from Abu Ashath Sanani (whose name is Shurahbil bin Ada) as a suspended report, while Hakim does not distinguish between a narrator being cited as a suspended report, as a corroborating narration, or as a primary narration. Nawawi also graded it sahih in Adhkar (97). This hadith has been criticized on grounds that do not undermine its soundness. See Jala Afham (66-67).His statement, "and in it is the swoon," means fainting and death.On this subject there is also a report from Abu Umama, attributed to the Prophet, "Increase your invocations of blessing upon me on every Friday, for the invocations of blessing of my nation are presented to me on every Friday, and whoever among them invokes the most blessings upon me will have the closest rank to me." Reported by Bayhaqi (3/249) from Ali bin Ahmad bin Abdan, who related to us from Ahmad bin Ubayd, who told us from Husayn bin Saeed, who told us from Ibrahim bin Hajjaj, who told us from Hammad bin Salama, from Barad bin Sinan, from Makhul Shami, from Abu Umama, who related it.Barad bin Sinan here is the Shami, not the Samarqandi. Yahya bin Main and Nasai deemed him trustworthy, and Abu Zura said, "There is no harm in him." However, Ibn Madini criticized him, though this does not lower him below the rank of "truthful." Yet there is another defect in it, namely a break in the chain, for Makhul never heard anything directly from Abu Umama. For this reason most scholars have ruled that the chain is broken. However, Munziri said, "Bayhaqi reported it with a hasan chain, except that it is said Makhul did not hear from Abu Umama." He said this in Targhib (2600), and this is the correct view. See Marasil (212) by Ibn Abu Hatim.And from Anas bin Malik, attributed to the Prophet, "Increase your invocations of blessing upon me on Friday, for Jibreel has just come to me from his Lord, the Possessor of Majesty, and said, 'There is no Muslim on earth who invokes blessing upon you once, except that I and my angels invoke blessing upon him tenfold.'" And in another version, "Increase your invocations of blessing upon me on Friday, for your invocations of blessing are presented to me."The first version was reported by Tabarani through the route of Abu Zilal, from Anas. Jala Afham (73). Munziri said in Targhib (2585), "Tabarani reported it from Abu Zilal, and Abu Zilal has been deemed trustworthy, and this does not cause harm when used as a corroborating narration." I say, this Abu Zilal is Hilal bin Maymun Qasmali, well known by his kunya. The majority of scholars have judged him daif, and in Taqrib he is described as "daif." As for Ibn Hibban, he mentioned him in Thiqat (5/504).The second version comes through the route of Jabara bin Mughallis, who told us from Abu Ishaq Khazim, from Yazid Raqashi, from Anas, who related it. Ibn Adi reported it through this route in Kamil (3/944). It contains a chain of daif narrators, namely Jabara bin Mughallis, his teacher Abu Ishaq Khazim, and his teacher Yazid Raqashi.And from Abu Darda, attributed to the Prophet, "Increase your invocations of blessing upon me on Friday, for it is a day witnessed, the angels bear witness to it, and no one invokes blessing upon me but that his invocation is presented to me until he finishes it." He said, I said, "Even after death?" He said, "Even after death, for Allah has forbidden the earth to consume the bodies of the prophets, so the prophet of Allah is alive, provided with sustenance."Reported by Ibn Majah (1637) from Amr bin Sawad Misri, who said, Abdullah bin Wahb told us, from Amr bin Harith, from Saeed bin Abu Hilal, from Zayd bin Aymen, from Ubada bin Nusai, from Abu Darda, who related it. Munziri cited it in Targhib (2599) and said, "Ibn Majah reported it with a good chain." I say, it is not good. Busiri said in Zawaid, "This chain has trustworthy narrators, but it is broken in two places. Ubada bin Nusai's narration from Abu Darda is a mursal report, as Alai said, and Zayd bin Aymen's narration from Ubada bin Nusai is also mursal, as Bukhari said." Iraqi said, "Its chain is not sound."And from Abu Masud Ansari, from the Prophet, attributed to him, "Increase your invocations of blessing upon me on Friday, for there is no one who invokes blessing upon me on Friday except that his invocation is presented to me." Reported by Hakim (2/421) from Abu Bakr bin Ishaq Faqih, who related to us from Ahmad bin Ali Abbar, who told us from Ahmad bin Abdul-Rahman bin Bakkar Dimashqi, who told us from Walid bin Muslim, who told me from Abu Rafi, from Saeed Maqburi, from Abu Masud Ansari, who related it.Hakim said, "Sahih in chain, for this Abu Rafi is Ismail bin Rafi." But Dhahabi challenged this, saying, "They have judged him daif." I say, this Ismail bin Rafi has been unanimously judged daif by the majority of scholars, among them Imam Ahmad, Ibn Main, Abu Hatim, Daraqutni, Ajli, Ibn Hibban, and others.On this subject there are other hadiths as well, all of which contain defects, yet taken together they indicate that the report has a basis.The meaning of the hadith. This hadith should not be understood, nor used as evidence, to mean that the Messenger of Allah is alive in a real, worldly sense. Rather, it indicates that when a member of his nation invokes blessing upon him, it reaches him and is presented to him, because Allah has angels who travel throughout the earth conveying to him the greetings of peace of his nation. It has not been established in any hadith that he hears the voice of the one who invokes blessing or offers greetings of peace with his own ears. Rather, what is established is that this is presented to him and conveyed to him, whether the invocation of blessing and greeting of peace is made in his mosque, in his city, or in another place. For more, see Sarim Munki by Ibn Abdul-Hadi (145).