Azami 3724

Ibn Majah (1537) narrated it from Muhammad bin Muthanna, who said, Abdul-Rahman bin Mahdi told us, from Muthanna bin Saeed, from Qatada, from Abu Tufayl, from Huzaifa bin Usayd, and he related it. Busiri said, "This isnad is sahih, its narrators are trustworthy, and it has a corroborating witness in the Sahihayn from the hadith of Jabir bin Abdullah and from the hadith of Anas bin Malik."I say, it is as he said, but there is disagreement over whether Qatada heard from Abu Tufayl. The correct view is that he did hear from him, as Ibn Madini stated. Alai mentioned this in Jami Tahsil (633). Haythami graded it hasan in Majma (3/39) after attributing it to Tabarani in Kabir (3/199), because he narrated it through Imran Qattan, from Qatada with his isnad, adding to the hadith, "So whoever wishes to pray over him, let him pray over him." Imran Qattan is Abu Awwam, about whom Ibn Main said, "He is not strong," and in another report, "He is nothing, Yahya bin Saeed did not narrate from him." Abu Dawud also weakened him in one report, as did Nasai and others. Therefore this addition is unrecognized, since no one else corroborated it.The hadith was also narrated by Imam Ahmad (16145) from Rawh, who said, Saeed bin Abu Aruba and Abdul-Wahhab told us, from Saeed (meaning Ibn Abu Aruba), from Qatada, from Abu Tufayl with his isnad, similar to the hadith of Ibn Majah. Saeed bin Abu Aruba's memory became confused later in life, but Rawh and Abdul-Wahhab heard from him before that confusion set in.On this subject there is also the hadith of Mujammi bin Jariya Ansari, as a raised hadith, "Your brother the Najashi has died, so stand and pray over him." Ibn Majah (1536) narrated it from Abu Bakr bin Abu Shayba, who said, Muawiya bin Hisham told us, who said, Sufyan told us, from Humran bin Ayan, from Abu Tufayl, from Mujammi bin Jariya Ansari, and he related it. Abdullah bin Ahmad (16606) narrated it through this same route, except that he said, "from so-and-so bin Jariya Ansari." Imam Ahmad (23195) narrated it from Muawiya bin Hisham in the same manner.Its isnad is daif, for Humran bin Ayan is considered daif by the majority of scholars. Busiri explained this in Zawaid bin Majah (1/500), saying, "Humran was weakened by Ibn Main and Nasai. Abu Dawud said, He was a Rafidi. Abu Hatim said, A minor figure. Ibn Hibban mentioned him among the trustworthy narrators." End of quote.Shaykh Muhammad Fuad Abdul-Baqi became confused about this, and in his edition of Sunan Ibn Majah he transferred from Busiri's Zawaid the statement, "Its isnad is sahih, its narrators are trustworthy," but Busiri actually made this statement about the hadith of Huzaifa bin Usayd, as mentioned earlier. So take note of this, for everyone who relied on Shaykh Muhammad Fuad has fallen into this same mistake.On this subject there is also a report from Anas, narrated by Tabarani in Awsat (2688), which contains Muammal bin Ismail, who has been criticized. It has another route in Awsat (5143), which contains Abu Bakr bin Ayyash.There is also a report from Wahshi bin Harb, narrated by Tabarani in Kabir (22/136) through the route of Wahshi bin Harb bin Wahshi bin Harb, from his father, from his grandfather. Wahshi bin Harb the grandson is "obscure" as Hafiz said. Haythami said in Majma (3/39), "Tabarani narrated it in Kabir, and it contains Sulayman bin Abu Dawud Harrani, who is daif." This is what Haythami said, but the isnad as given by Tabarani contains, Muhammad bin Sulayman bin Abu Dawud Harrani, who said, Wahshi bin Harb told us, without stating "Muhammad bin Sulayman, from his father Sulayman bin Abu Dawud." Perhaps the copy that Haythami had contained the extra phrase "his father."There is also a report from Abu Saeed Khudri, narrated by Tabarani in Awsat (4642), which contains Abu Aslam Muhammad bin Mukhlid Ruayni, who is very daif.There is also a report from Jafar bin Abu Talib, narrated by Bazzar and Tabarani in Kabir (2/110–111), which contains Mujalid bin Saeed, who is daif.There is also a report from Jareer, narrated by Ahmad (19186) and Tabarani in Kabir (2/367), from the hadith of Sharik, from Abu Ishaq, from Amir Shaybi, from Jareer. Sharik has poor memory, and it has other routes that are not free from weakness.What can be derived from the hadiths on this subject is the permissibility of praying over a deceased person who is absent from the town, which is the position of Shafii, Ahmad, and most of the early scholars, because the purpose of the prayer is supplication and seeking forgiveness for the deceased, which is legally called for, especially when the deceased has rendered service to Islam and the Muslims, in which case it becomes a minimal duty upon every Muslim to pray over him and supplicate for him.Abu Hanifa, Malik, and others among the scholars prohibited it, saying, "This is specific to the Najashi and applies to no one else," because he died in a land where no one prayed over him. It has also been said that the earth was folded up for the Prophet ﷺ, so it was as though he were right in front of him, and other explanations have also been given.Nawawi said in Majmu (5/253), "Our evidence is the hadith of the Najashi, and it is sahih, with no valid objection against it. They have no sound response to it, but rather they have offered fanciful notions, which our colleagues have answered with well-known replies. Among them is their claim that the earth was folded up so that he came to be in front of the Prophet ﷺ. The response to this is that if this door were opened, no confidence would remain in any of the apparent meanings of the sacred law, given the possibility of a departure from the norm occurring in that incident, especially since, had anything of that sort occurred, the motivation to transmit it widely would have been overwhelming.As for the hadith of Ala bin Zayd, also said to be Ibn Zayd, from Anas, that they were at Tabuk when Jibreel informed the Prophet ﷺ of the death of Muawiya bin Muawiya on that very day, and that seventy thousand angels had descended to pray over him, and that the earth was folded up for the Prophet ﷺ until he went and prayed over him and then returned, this is a daif hadith, weakened by the hadith scholars, among them Bukhari in his Tarikh and Bayhaqi, and they agreed that this Ala is daif and that his hadith is unrecognized." End of quote.Khattabi said in Maalim Sunan, "This interpretation is unsound, because whenever the Messenger of Allah ﷺ performed any act that is part of the sacred law, it becomes obligatory upon us to follow him and take him as our example, and specificity cannot be established except by evidence. What makes this clear is that he ﷺ went out with the people to the prayer ground and arranged them in rows, and they prayed with him, which shows that this interpretation is unsound. And Allah knows best." End of quote.See also Minna Kubra (3/70–71).Among the reports about the Najashi is what has come down from Ayesha, who said, "When the Najashi died, we used to speak of how a light was still seen over his grave." Abu Dawud (2523) narrated it from Muhammad bin Amr Razi, who said, Salama, meaning Ibn Fadl, told us, from Muhammad bin Ishaq, who said, Yazid bin Ruman told me, from Urwa, from Ayesha, and she related it. It is also found in the Sira Nabawiyya of Ibn Hisham (1/340). Its isnad is hasan on account of Muhammad bin Ishaq.