Azami 3613

Ibn Majah (1470) narrated it from Muhammad bin Khalaf Asqalani, who said, Amr bin Abu Salama told us, "This is what I heard from Abu Muayd Hafs bin Ghaylan, from Sulayman bin Musa, from Nafi, from Abdullah bin Umar," and then mentioned the hadith. The isnad is hasan because of Hafs bin Ghaylan and his teacher Sulayman bin Musa, known as Ashdaq, both of whom are truthful narrators. Busiri pointed to this when he said, "This isnad is hasan, since Sulayman bin Musa and Hafs bin Ghiyath fall short of the level of the masters of memorization and precision, and its foundation is in the Sahihayn through the hadith of Ayesha and Ibn Abbas."I say, as for the hadith of Ayesha, it is sahih as mentioned before, but as for the hadith of Ibn Abbas, it is daif as will come later.As for what is reported from Ali bin Abu Talib that the Prophet ﷺ was shrouded in seven garments, this is daif. Imam Ahmad (728) and Bazzar in Bahr Zakhkhar (646) both narrated it through Hammad bin Salama, from Abdullah bin Muhammad bin Aqeel, from Muhammad bin Ali (known as Ibn Hanafiya), from his father, Ali bin Abu Talib, who mentioned it. Bazzar said, "We do not know of anyone who corroborated Ibn Aqeel in this narration of his, nor do we know of anyone who narrated it from Ibn Aqeel with this isnad except Hammad bin Salama." End of quote.As for Haythami, he graded its isnad hasan in Majma (23/3). I say, that is indeed correct, for Abdullah bin Muhammad bin Aqeel is a narrator whose hadith is hasan. But there is a hidden flaw in it, namely that it contradicts the sahih hadiths. Ibn Hajar pointed this out in Talkhis Habir (2/108), where he said about Ibn Aqeel, "He has poor memory. His hadith is suitable for corroboration, and when it stands alone it is graded hasan, but when it contradicts other reports it is not accepted. He himself contradicted his own report, for he narrated from Jabir that the Prophet ﷺ was shrouded in a single striped garment." End of quote.Ibn Jawzi mentioned it in Ilal Mutanahiya (2/415) and judged it daif because of Ibn Aqeel. He also quoted from Ibn Hibban, "He has weak memory, he narrates based on assumption, bringing reports that deviate from their proper form, so it is necessary to avoid his reports." Zaylai based his judgment on this in Nasb Raya (2/261–262).I say, this is because, as established before, the correct position is that the Prophet ﷺ was shrouded in three garments. Likewise, what is reported from Fadl bin Abbas, that the Prophet ﷺ was shrouded in two white Suhuli garments, is not established as sound.Tabarani narrated it in Kabir (18/275) through Ali bin Madini, from Ibrahim bin Sulayman Abu Sulayman Al-Muaddib, from Yaqub bin Ataa, from his father, from Ibn Abbas, from Fadl bin Abbas, who mentioned it. Yaqub bin Ataa, who is Ibn Abu Rabah Al-Makki, has been declared daif by the majority, among them Ahmad, Ibn Main, Abu Zura, Nasai, and Abu Hatim. However, Ibn Hibban mentioned him in Thiqat (7/639) and included the hadith in his Sahih (3035).Abu Yaala also narrated it through Sulayman Shadhakuni, from Yahya bin Abu Haytham, from Uthman bin Ataa, from his father, from Ibn Abbas, from Fadl bin Abbas, who mentioned it. This Sulayman is daif, and has in fact been accused of fabrication.Likewise, what is reported from Ibn Abbas that the Prophet ﷺ was shrouded in two white garments and a red cloak is not sound, for it is munkar. Imam Ahmad (2284) narrated it from Affan, who said, Abdul-Wahid told us, Hajjaj bin Artah told us, Abu Jafar Muhammad bin Ali told us, meaning Hajjaj, and Hakam told me, from Miqsam, from Ibn Abbas, who mentioned it. Hajjaj has been described as prone to frequent error and concealment of defects in transmission (tadlis), so perhaps this is one of his errors, since the sound and established position is that the Prophet ﷺ was shrouded in three white Suhuli garments.There is also a report attributed to him that agrees with this, except that it contains Yazid bin Abu Ziyad, who is even weaker than Hajjaj. He narrated it from Miqsam, from Ibn Abbas, that the Prophet ﷺ was shrouded in three garments, his shirt in which he died, and a Najrani wrap consisting of two pieces of cloth. Abu Dawud (3153) narrated it from Imam Ahmad, and it is also found in his Musnad (1942), where he said, Ibn Idris told us, saying, Yazid, meaning Yazid bin Abu Ziyad, informed us, from Miqsam, from Ibn Abbas, who mentioned it.Ibn Majah (1471) also narrated it through Abdullah bin Idris with his isnad. Yazid bin Abu Ziyad cannot be relied upon due to his weakness, especially since he contradicted the narration of reliable narrators.Ibn Hajar said, "Yazid bin Abu Ziyad alone transmitted this, and his memory had deteriorated. This is among the daif portions of his hadith." Talkhis (2/108).Tirmidhi said, "The hadith of Ayesha is the soundest of the hadiths reported regarding the shroud of the Prophet ﷺ."Likewise, what is reported from Anas bin Malik, that the Messenger of Allah ﷺ was shrouded in three garments, one of which was a shirt, is not sound. Tabarani narrated it in Awsat (2118) from Ahmad bin Zuhayr, who said, Muhammad bin Abdullah bin Ubayd bin Aqeel Al-Muqri told us, Muslim bin Ibrahim told us, Hammad bin Salama told us, from Humayd, from Anas bin Malik, who mentioned it.Tabarani said, "No one narrated it from Humayd except Hammad, and no one narrated it from him except Muslim. Al-Muqri transmitted it alone," and in one manuscript it appears as Aqeel.I say, there is an element of unsoundness in the wording, for the Prophet ﷺ was not shrouded in a shirt, as is established in the Sahihayn. Perhaps this is among the errors of Hammad bin Salama, for his memory deteriorated toward the end of his life.