Azami 3674

Imam Ahmad narrated it (11218) from Sulayman bin Dawud, who said, Wahib told us, from Amr bin Yahya Ansari. And Abu Salama, who said, Sulayman bin Bilal told us, from Amr bin Yahya, from Muhammad bin Yusuf bin Abdullah bin Salam, from Abu Saeed Khudri, who related it.Muhammad bin Yusuf bin Abdullah bin Salam Israeli was not deemed reliable by anyone. Ibn Hibban merely mentioned him in his Thiqat, which is why Ibn Hajar said of him, "Acceptable," meaning when corroborated. He is indeed corroborated by Atiya Awfi, from Abu Saeed Khudri, as a raised report, "Whoever prays over a funeral and follows it to burial gets two qirats, and whoever prays over it without following it gets one qirat, and the qirat is like Uhud." This was narrated by Imam Ahmad (11152), and by Bazzar in Kashf Astar (824), both through Fudayl bin Marzuk, from Atiya, with a similar chain. Atiya Awfi has been described as having a weak memory, but when he is corroborated we know he did not err. This confirms what Haythami said in Majma (293), "Bazzar, Ahmad, and Abu Yaala narrated it, and its chain is hasan."As for what was reported from Abdullah bin Umar as a raised report, "Whoever follows a funeral until he prays over it has one qirat," the Messenger of Allah ﷺ was then asked about the qirat, and he said, "Like Uhud." This contains a hidden defect. It was narrated by Imam Ahmad (4650) from Yahya, from Ismail, who said, Salim Abu Abdullah told me, from Ibn Umar, who related it. Its narrators are reliable, but the chain is defective, because it is well known that Ibn Umar used to object to Abu Hurairah until he asked Ayesha about it, and she confirmed him, as mentioned previously. Shuba established this chain and placed it among the reports of Abu Hurairah, as Imam Ahmad narrated (9904) from Muhammad bin Jafar, from him, from Abdul-Malik bin Umayr, who said, I heard Salim Barrad, Abu Abdullah, say, I heard Abu Hurairah say, I heard the Prophet ﷺ say, "Whoever follows a funeral and prays over it, or he said, whoever prays over it, the doubt being Shuba's, has one qirat, and if he witnesses its burial, he has two qirats, the qirat being like Uhud."Bukhari drew attention to this hidden defect in Tarikh al-Kabir (2/274) after narrating the hadith from the report of Abu Hurairah via Abdul-Malik bin Umayr, then said, "Ibn Abu Khalid," meaning Ismail, as stated in Imam Ahmad's Musnad, "said, He heard Salim Abu Abdullah Barrad, who heard Ibn Umar, from the Prophet ﷺ, with the same wording." This is not correct, because Zuhri said, from Salim, that Ibn Umar objected to Abu Hurairah until he asked Ayesha. Muqri said to us, Haywa told us, He heard Abu Sakhr, who heard Yazid bin Qusayt, who heard Dawud bin Amir bin Saad, who heard Ibn Umar mention Khabbab, the guardian of the enclosure, and it was mentioned on the authority of Abu Hurairah, from the Prophet ﷺ, with the same wording, so Ibn Umar objected until he sent to Ayesha, and she confirmed Abu Hurairah. End of quote.Ibn Hajar said in Atraf Musnad (3/397), after citing Bukhari's statement, "This chain circulated and gained currency with Diya, so he included this hadith in Mukhtara, though it is defective as you can see." End of quote.As for the fact that Ibn Umar began narrating this hadith from the Messenger of Allah ﷺ though he had not heard it directly from him, if it is a mursal report of a companion, it is acceptable, but this requires knowledge of the timeline, so that his objection to Abu Hurairah would be understood as superseded. What seems most likely is that Salim Abu Abdullah Barrad, though reliable, made an error regarding this hadith, sometimes attributing it to Abu Hurairah's report, which was correct given the large number who corroborated him on that, and other times attributing it to Ibn Umar's report, which was a mistake, since he was not corroborated on that. Allah Most High knows best what is correct.It was also reported from Abdullah bin Mughafal as a raised report, with the wording, "Whoever follows a funeral until he prays over it has one qirat, and whoever waits for it until it is finished has two qirats." This was narrated by Nasai (1941) from Muhammad bin Abdul-Ala, who said, Khalid told us, who said, Ashath told us, from Hasan, from Abdullah bin Mughafal, who related it. Imam Ahmad narrated it (20575) from Rawh, from Ashath, with his chain, and in it, "Whoever prays over a funeral has one qirat, and if he waits for it until it is finished, he has two qirats." He also narrated it (16798) through another route from Mubarak, from Hasan, with his chain, using the first wording.Hasan here is Ibn Abu Hasan Basri, the well-known imam, except that he engaged frequently in tadlis and did not explicitly state that he heard directly. Although Imam Ahmad affirmed that he did hear from Abdullah bin Mughafal, Dhahabi mentioned in Siyar (4/588) a great principle regarding him and others like him, saying, "Someone said, the people of the Sahih avoided much of what Hasan reports as 'from so-and-so,' even when his meeting with that particular person is established, because Hasan is known for tadlis, concealing his sources when they are weak narrators, which leaves lingering doubt about such reports."As for Mubarak, namely Ibn Fadala, with the fa opened, he too practiced tadlis. Nasai deemed him daif, and Abu Dawud said, "He was extremely given to tadlis." However, he was corroborated in the first chain.As for what was reported from Abdullah bin Masud, "Whoever follows a funeral should carry the bier from all its sides, for this is from the sunnah, then if he wishes he may do more, and if he wishes he may leave it," this is disconnected. Ibn Majah narrated it (1478) from Humayd bin Masada, who said, Hammad bin Zayd told us, from Mansur, from Ubayd bin Nastas, from Abu Ubayda, who said, Abdullah said, and he related it. Abu Ubayda is the son of Abdullah bin Masud, and he did not hear from his father. Bayhaqi also narrated it through this same route (4/19–20) without deeming it daif.There are other hadiths of similar meaning from Thawban and Anas bin Malik, which Ibn Jawzi mentioned in Ilal Mutanahiya (1/379) (2/415–416). Ibn Abu Shayba narrated (3/283), with a chain that is not objectionable, from Abu Darda, as his own statement, "Part of the complete reward for a funeral is that its people accompany it, that it be carried by its four corners, and that one scatter earth into the grave."