Azami 3767

Ahmad narrated it (13985) from Affan, who said, Abu Awana narrated to us from Ismail Suddi, and he mentioned it. Ismail Suddi is Ibn Abdul-Rahman bin Abu Karima Suddi, Abu Muhammad Kufi, one of the narrators found in Muslim's collection. Muslim narrated the hadith mentioned above in the Book of Prayer (708) from Qutayba bin Saeed, who said, Abu Awana narrated to us from Suddi, who said, "I asked Anas, 'How should I turn when I finish my prayer, to my right or to my left?' He said, 'As for me, most of what I saw was the Messenger of Allah turning to his right.'" End of quote. He did not mention in it his question about the funeral prayer over Ibrahim .Anas's statement, "I do not know," may mean that he denied having knowledge of the matter, since he might have been away from the masjid attending to some need of the Messenger of Allah, as he was his servant. Reports about the funeral prayer for him have come down both with connected chains and as mursal reports with an incomplete chain.As for those with connected chains, one is what was narrated from Bara bin Azib, who said that the Messenger of Allah prayed the funeral prayer over his son Ibrahim, who died at the age of sixteen months, and he said, "He has in Paradise one to complete his nursing, and he is truthful." Imam Ahmad narrated it (18497) from Aswad bin Amir, who said, Israil narrated to us from Jabir, from Amir, from Bara, and he mentioned it. Its chain of transmission is daif, because of Jabir, who is Ibn Yazid Jufi. Amir is Shaybi, and it has also been narrated from him with an incomplete chain, without mentioning Bara.Another is what was narrated from Abdullah bin Abbas, who said, "When Ibrahim, son of the Messenger of Allah, died, the Messenger of Allah prayed the funeral prayer over him and said, 'He has a wet nurse in Paradise, and had he lived he would have been a truthful prophet, and had he lived, his maternal uncles, the Copts, would have been freed, and no Copt would have been enslaved.'" Ibn Majah narrated it (1511) from Abdul-Qudus bin Muhammad, who said, Dawud bin Shabib Bahili narrated to us, who said, Ibrahim bin Uthman narrated to us, who said, Hakam bin Uyayna narrated to us, from Miqsam, from Ibn Abbas, and he mentioned it. Its chain of transmission is extremely daif, containing Ibrahim bin Uthman, who is Abu Shayba Kufi, the judge of Wasit, whose narrations are abandoned.Another is what was narrated from Anas bin Malik, that the Prophet prayed the funeral prayer over his son Ibrahim, saying the takbir four times over him. Abu Yaala narrated it (3660), and it contains Muhammad bin Ubaydullah Fazari Arzami, who is daif by the consensus of the scholars, and his teacher Ataa bin Ajlan is also abandoned.Another is what was narrated from Abu Saeed Khudri. Bazzar narrated it in Kashf Astar (806), and all of these reports have underlying defects.As for the mursal reports with an incomplete chain, one of them is what Abu Dawud narrated (3188) with his chain from Bahi, who said, "When Ibrahim, son of the Prophet, died, the Messenger of Allah prayed the funeral prayer over him at the Maqaid." Munziri said, "Bahi is Abdullah bin Yasar, the freedman of Musab bin Zubayr, a successor counted among the Kufans. As for the Maqaid, it refers to a place by that name near the noble masjid, which was designated as a sitting place for personal needs and wudu." End of Munziri's words.Another is what was narrated from Ataa, who said that the Prophet prayed the funeral prayer over his son Ibrahim when he was seventy nights old. This too is a mursal report with an incomplete chain, narrated by Abu Dawud. Hafiz Zaylai cited these reports in Nasb Raya (2/280), and although none of them is sound on its own, they support and strengthen one another. Khattabi mentioned Ataa's mursal report about the Prophet's prayer over him, then said, "This is the more likely of the two views, even though the hadith of Ayesha has a better connected chain." Among those who held that these reports strengthen one another are Bayhaqi (4/9) and Ibn Qayyim in Zad Mad and in Tuhfat Mawdud, based on the general principle that praying the funeral prayer for children is recommended. And success comes from Allah.As for the hadith of Ayesha to which Khattabi referred, it is what was narrated from her, that she said, "Ibrahim, son of the Prophet, died when he was eighteen months old, and the Messenger of Allah did not pray the funeral prayer over him." Abu Dawud narrated it (3187) from Muhammad bin Yahya bin Faris, who said, Yaqub bin Ibrahim bin Saad narrated to us, who said, my father narrated to me, from Ibn Ishaq, who said, Abdullah bin Abu Bakr narrated to me, from Amra bint Abdul-Rahman, from Ayesha, and she mentioned it. Imam Ahmad narrated it (26305) from Yaqub bin Ibrahim bin Saad with the same chain, similarly.I say, the apparent chain of transmission is hasan because of Muhammad bin Ishaq, except that it contains a hidden defect, namely his solitary narration, and the majority of scholars do not accept his solitary narrations in matters of legal rulings. Therefore Imam Ahmad said, "This is an extremely rejected hadith," and he discredited Ibn Ishaq. Ibn Qayyim mentioned this in his Zad Mad (1/514).Ibn Abdul-Barr said in Istiab, "This is not sahih, and Allah knows best, because the majority have agreed upon praying the funeral prayer for children if they cried at birth, both as a matter of inheritance and as a widely established practice among the earlier and later generations, and I do not know of anyone who held otherwise except what has come from Samura bin Jundab."Among those who held the view of not praying the funeral prayer over him, they gave several reasons for it. One is that the Prophet was occupied with the eclipse prayer. Another is that he was rendered independent of the funeral prayer by the merit of the Prophet's prophethood, just as martyrs are rendered independent of it by the merit of martyrdom. Another is that no prophet prays the funeral prayer over another prophet, and it has come in some reports that had he lived he would have been a prophet, though this is not sound, as will be discussed. Another is that the Prophet himself did not pray over him, but someone else did.Hafiz Zaylai mentioned these reasons and described them as weak justifications, meaning that they do not measure up to the evidence of those who hold that praying the funeral prayer for Ibrahim is permissible.