Azami 3544

Nasai (2088) narrated it from Harun bin Zayd, who is Ibn Abu Zarqa, who said, "My father told us, he said, Khalid bin Maysara told us, he said, I heard Muawiya bin Qurra, from his father," and mentioned the hadith. Imam Ahmad (15595, 20365) narrated it by another route from Shuba, from Muawiya bin Qurra with his chain, and added at the end of the hadith, "A man said, 'O Messenger of Allah, is that for him specifically or for all of us?' He said, 'Rather, for all of you.'" Its chain is sahih, and Ibn Hibban (2947) and Hakim (1/384) both graded it sahih.On this subject there is also what has been reported from Abdullah bin Amr bin As, who said, "We buried someone with the Messenger of Allah ﷺ, meaning a deceased person. When we finished, the Messenger of Allah ﷺ left and we left with him. When he came level with his door he stopped, and there was a woman approaching. He said, I think he recognized her, and when she had gone, it turned out to be Fatimah, daughter of the Messenger of Allah ﷺ. The Messenger of Allah said to her, 'What brought you out of your house, O Fatimah?' She said, 'I came to the people of this house, prayed for mercy upon them, and offered them condolences for their deceased.' He said, 'Perhaps you went with them to the graves.' She said, 'Allah forbid that I should have gone there, especially having heard you say what you say about that.' He said, 'Had you gone there with them, you would not have seen Paradise until your father's grandfather sees it.'"Abu Dawud (3123) and Nasai (1880) both narrated it, via the route of Rabia bin Sayf Maafiri, from Abu Abdul-Rahman Hubli, from Abdullah bin Amr bin As, who mentioned it. The wording given is that of Nasai, and the wording of Abu Dawud is similar. Nasai said, "Rabia is daif." I say, it is as he said. Bukhari said of him, "He has munkar reports," and Hafiz said of him, "Truthful but has munkar reports."Likewise, what has been reported from Abdullah bin Abu Bakr bin Muhammad bin Amr bin Hazm, narrating from his father, from his grandfather, as a raised report, "There is no believer who consoles his brother over a calamity except that Allah, glorious and exalted, clothes him in the garments of honor on the Day of Resurrection," this too is daif. Ibn Majah (1601) narrated it from Abu Bakr bin Abu Shayba, who said, "Khalid bin Mukhlad told us, he said, Qays Abu Amara, freedman of the Ansar, told me, he said, I heard Abdullah bin Abu Bakr bin Muhammad bin Amr bin Hazm," and mentioned it. Abd bin Humayd narrated it in Muntakhab (287) from Khalid bin Mukhlad Bajali with his chain, similarly.Qays Abu Amara Farsi, freedman of Sawda bint Saeed Madini, Bukhari said of him, "There is something questionable in him." Aqeeli mentioned him in Duafa Kabir (1524) and cited two other hadiths from him, saying, "He is not corroborated on either of them," and on this basis Busiri faulted him in Zawaid bin Majah. As for Ibn Hibban, he listed him among Thiqat. Hafiz softened his judgment somewhat, saying, "There is some slight weakness in him," but the truth is that he is daif.The other flaw is that there is a disconnection in it, for Abdullah bin Abu Bakr's grandfather, Muhammad bin Amr bin Hazm Abu Abdul-Malik Madani, had seen the Prophet but had not heard from him directly, he was killed on the Day of Harra in the year sixty-three. Hafiz said in Nukat Ziraf (8/148), "This hadith is narrated from Muhammad bin Amr bin Hazm, for in the chain is Abdullah bin Abu Bakr bin Muhammad bin Amr bin Hazm, from his father, from his grandfather, and his grandfather is Muhammad, who had merely seen the Prophet, so the hadith is mursal. I have copied this from the handwriting of Ibn Abdul-Hadi."Likewise, what has been reported from Anas as a raised report, "Whoever consoles his believing brother over a calamity, Allah clothes him in a garment that he will be adorned with." It was asked, "O Messenger of Allah, and how will he be adorned with it?" He said, "He will be made radiant with it on the Day of Resurrection." Ibn Adi narrated it in Kamil (4/1572). He said, "Makhul wrote to me, Abdullah bin Harun told us, Qudama bin Muhammad bin Khashram told me, my father told me, from Bukayr bin Abdullah bin Ashaj, from Ibn Shihab, from Anas," and mentioned it. The shaykh said, "This hadith with this chain has no basis." He also said, after mentioning two other hadiths, "I have not seen anything more objectionable attributed to Abdullah bin Harun Farwi than these hadiths I have mentioned." Ibn Hibban mentioned it in Majruhin (885) under the biography of Qudama bin Muhammad bin Khashram Khashrami, from his father, with the chain as before, and said, "It is not permissible to use it as evidence when it stands alone." This Qudama bin Muhammad was mentioned by Ibn Adi in Kamil and by Ibn Jawzi in Duafa wal-Matrukin (2763).Ibn Abu Shayba (3/260) narrated it from Waki, from Abu Mawdud, from Talha bin Ubaydullah bin Kurayz, who mentioned it. This is stopped at him, for Talha bin Ubaydullah bin Kurayz is a successor.Likewise, what Tirmidhi (1076) narrated is not sound, from Muhammad bin Hatim Muaddib, "Yunus bin Muhammad told us, he said, Umm Aswad told us, from Muniya bint Ubayd bin Abu Barza, from her grandfather Abu Barza," as a raised report, "Whoever consoles a bereaved mother will be clothed in a cloak in Paradise." Tirmidhi said, "A gharib hadith, and its chain is not strong." I say, it is as he said, for in the chain is Muniya bint Ubayd, whose status is unknown.Likewise, what has been reported from Ibn Masud as a raised report is not sound, "Whoever consoles someone afflicted will have a reward like his." Tirmidhi (1073) and Ibn Majah (1602) both narrated it via the route of Ali bin Asim, who said, "By Allah, Muhammad bin Suqa told us, from Ibrahim, from Aswad, from Abdullah bin Masud," who mentioned it. Tirmidhi said, "A gharib hadith, we do not know it as a raised report except through the hadith of Ali bin Asim, and some narrated it from Muhammad bin Suqa with this chain similarly but stopped, not raising it, and it is said that most of what Ali bin Asim was afflicted with, they held against him because of this hadith."Bayhaqi (4/59) reported it from this route and said, "Ali bin Asim alone narrated it, and it is one of the things held against him, though it has been narrated from others, and Allah knows best." Ibn Jawzi included it in Mawdhuat (3/223). Khatib said in his Tarikh (11/450–454), "Among what people held against Ali bin Asim, and this was the main subject of their criticism of him, was the hadith of Muhammad bin Suqa," then he traced the hadith through various chains, and transmitted from Yaqub that it is "a Kufan munkar hadith, they consider it to have no basis whether raised or stopped."Khatib said, "Abdul-Hakeem bin Mansur narrated the hadith of Ibn Suqa in the same way that Ali bin Asim narrated it. It has likewise been reported from Sufyan Thawri, Shuba, Israil, Muhammad bin Fadl bin Atiya, Abdul-Rahman bin Malik bin Mughul, and Harith bin Imran Jafari, all from Ibn Suqa, and we have mentioned their hadiths in our compilation on the hadith of Muhammad bin Suqa, and none of them is established." End quote.Hafiz said in Talkhis (2/138), after transmitting Khatib's statement, "It is related from Abu Dawud that he said, 'Yahya bin Saeed Qattan rebuked Ali bin Asim for connecting this hadith, whereas among them it is disconnected, and he said to him, Your own companions who heard it with you do not connect it, but he refused to retract.'" Then Hafiz said, "It has a corroborating report even weaker than it, via the route of Muhammad bin Ubaydullah Arzami, from Abu Zubayr, from Jabir, which Ibn Jawzi cited in Mawdhuat." I say, it is as he said, for Arzami is matruk, so he cannot be used as corroboration.Likewise, what has been reported from Qasim bin Abdullah bin Umar, from Jafar bin Muhammad, from his father, from his grandfather, is not sound, he said, "When the Messenger of Allah ﷺ passed away and condolences came, they heard a speaker saying, 'Indeed in Allah there is consolation for every calamity, a successor for everyone lost, and a recompense for everything that has passed. So put your trust in Allah, and place your hope in Him, for the truly afflicted one is he who is deprived of the reward.'"Bayhaqi (4/60) said, "Its meaning has also been reported by another route from Jafar, from his father, from Jabir, and by another route from Anas bin Malik, and there is weakness in its chains." End quote. Dhahabi said in Muhadhdhab Sunan al-Kubra (3/1404), "This is mursal, and Qasim was declared a liar by Ahmad bin Hanbal," then he cited Bayhaqi's statement.As for his statement that it was reported from Anas bin Malik, I say, Tabarani narrated it in Awsat (8120) from Anas, who said, "When the Messenger of Allah ﷺ was taken, his companions the noble ones were sad, weeping around him. Then a tall, handsome, eloquent man came, wearing a waist-wrap and a cloak, with hairy shoulders and chest, and he made his way through the companions of the Messenger of Allah ﷺ until he took hold of the two sides of the door, and he wept over the Messenger of Allah ﷺ for a while, then he said, 'Indeed in Allah there is consolation for every calamity, a successor for everyone lost, and a compensation for everything that has passed. So turn to Allah in repentance, and to Him direct your longing, for the truly afflicted one is only he whom the reward does not console.'"Then the people said, "Do you know the man?" They looked right and left but did not see anyone. Abu Bakr said, "This is Khidr, the Prophet's brother." Haythami said in Majma (3/3), after also attributing it to Awsat, "Tabarani narrated it in Awsat, and in it is Abbad bin Abdul-Samad Abu Muamar, whom Bukhari declared daif." Ibn Hibban said, "He is extremely munkar in his hadith, narrating from Anas bin Malik things that are not from his hadith, and I do not think he heard anything from him at all, so it is not permissible to use him as evidence even where he agrees with the reliable narrators, let alone where he stands alone with strange and outrageous reports." Majruhin (791).Likewise, what has been reported from Zurara bin Abu Awfa is not established, he said, "The Prophet ﷺ consoled a man over his son, saying, 'May Allah reward you, and magnify the reward for you.'" Zurara bin Abu Awfa is a successor, his companionship is not established.Likewise, what has been reported from Husayn bin Abu Ayesha, from Abu Khalid, meaning Walibi, that the Prophet ﷺ consoled a man, saying, "May Allah have mercy on you and reward you." Ibn Abu Shayba (3/260) and Bayhaqi (4/60) narrated it, and Bayhaqi said, "This is mursal." I say, Abu Khalid Walibi, whose name is Hurmuz, Hafiz placed him in Taqrib as "acceptable," meaning where he is corroborated, but since he is not corroborated here, he is "weak in hadith," together with the disconnection in it. As for Ibn Abu Ayesha, no one has confirmed his reliability, except that Ibn Hibban mentioned him in Thiqat (2/59). For more, see "The Chapter on Condolence" in Minna Kubra (3/102–106).As for what has been reported concerning Muaz bin Jabal, that a son of his died, and the Messenger of Allah ﷺ wrote to him to console him for his son, "In the name of Allah, the Compassionate, the Merciful. From Muhammad, Messenger of Allah ﷺ, to Muaz bin Jabal. Peace be upon you. I praise to you Allah, other than whom there is no god. To proceed, may Allah magnify the reward for you, inspire you with patience, and grant both of us gratitude, for indeed our souls, our wealth, our families, and our children are among the pleasant gifts of Allah and His entrusted loans, He let you enjoy him in delight and joy, and He has taken him back from you unto abundant reward, prayer, mercy, and guidance, if you count it as such. So be patient, and do not let your grief nullify your reward so that you come to regret it, and know that grief does not bring back the dead, nor does it ward off sorrow, and what is destined will happen regardless. And peace."This is extremely daif, indeed fabricated. Tabarani narrated it in Kabir (20/155–156) from Ahmad bin Yahya bin Khalid bin Hayan Raqqi, "Amr bin Bakr bin Bakkar Qanabi told us, Mujashi bin Amr bin Hassan Asadi told us, Layth bin Saad told us, from Asim bin Umar bin Qatada, from Mahmud bin Labeed, from Muaz bin Jabal," who mentioned it.Haythami said in Majma (3/3), after also attributing it to Awsat, "In it is Mujashi bin Amr, who is daif." I say, rather he is suspected of fabrication. Dhahabi said, "This is among Mujashi's fabrications," commenting on Hakim in Mustadrak (3/273). Abu Naeem narrated it in Hilya (1/243–244) from Tabarani and said, "It has also been reported from the hadith of Ibn Jurayj, from Abu Zubayr, from Jabir, similarly. All these reports are daif and not established, for the death of Muaz's son occurred years after the death of the Prophet ﷺ, and it was actually some companion who wrote to him, but the narrator erred in attributing it to the Prophet ﷺ." End quote.