Azami 3778

Reported by Abu Dawud (3213) and Nasai in Kubra (10927), and Ibn Hibban graded it sahih (3110), and Hakim (1/366), all of them via Hammam bin Yahya, from Qatada, from Abu Siddiq, who is Naji, from Ibn Umar, as he mentioned it, and the wording is Abu Dawud's. Imam Ahmad reported it (4812) from Yazid (who is Ibn Harun) from Hammam bin Yahya with his chain. Its chain of transmission is sahih, and Abu Siddiq is Bakr bin Amr, who is trustworthy. The wording of Ibn Hibban and Ahmad is, "When you place your dead in the niche of the grave, say, 'In the name of Allah, following the sunnah of the Messenger of Allah '", and in Ahmad's version, "and following the way of the Messenger of Allah ".Tirmidhi (1046) and Ibn Majah (1550) both reported it via Abu Khalid Ahmar, from Hajjaj, from Nafi, from Ibn Umar, and its wording is, "In the name of Allah, and by Allah, and following the way of the Messenger of Allah ", and in another version, "following the sunnah of the Messenger of Allah ". Tirmidhi said, "It is hasan gharib from this angle, and this hadith has been narrated by another route from Ibn Umar, from the Prophet , and Abu Siddiq Naji reported it from Ibn Umar, from the Prophet , and it has also been reported from Abu Siddiq Naji, from Ibn Umar, as a stopped report." End of quote.I say, what has been established as sahih is not undermined by what has not been established as such. That is why Hakim said, "It is sahih according to the criterion of the two Shaykhs, though they did not include it, and Hammam bin Yahya is firmly established and trusted, so when he provides a full chain for a hadith like this, it is not undermined by anyone else stopping it at Shuba." End of quote.On this subject there is also what has been reported from Bayadi, from the Messenger of Allah , that he said, "When the deceased is placed in his grave, those placing him should say, when he is set in the niche, 'In the name of Allah, and by Allah, and following the way of the Messenger of Allah '". This report includes Abu Hazim, freedman of the Ghifaris, whose name was Tammar. Ibn Hibban mentioned him among the trustworthy narrators, but no one else affirmed his trustworthiness, and that is why Hafiz said of him, "Acceptable", meaning when corroborated, and I have not found anyone who corroborated him.Hakim reported it (1/366) from the report of Layth bin Saad, who said, Ibn Hadi narrated to me, from Muhammad bin Ibrahim Taymi, from Abu Hazim, freedman of the Ghifaris, who said, Bayadi narrated to me, as he mentioned it. Hakim said, "The hadith of Bayadi, who is well known among the companions, serves as a corroborating witness for the hadith of Hammam from Qatada with a full chain." I say, that the hadith of Bayadi serves as a witness for the hadith of Ibn Umar poses no problem, since it contains no accused narrator.On this subject there is also what has been reported from Abdul-Rahman bin Ala bin Lajlaj, from his father, who said, my father said to me, "My son, when I die, place me in a niche grave, and when you put me in my niche, say, 'In the name of Allah, and following the way of the Messenger of Allah,' then pour the soil over me steadily, then recite at my head the opening of Surah Baqarah and its closing, for I heard the Messenger of Allah say that."Tabarani reported it in Kabir (19/221) with his chain from Abdul-Rahman bin Ala, as he mentioned it. Hafiz cited it in Talkhis (2/130) and remained silent on it. Haythami mentioned it in Majma (3/44) and said, "Its narrators are deemed trustworthy." I say, he said that following Ibn Hibban, for Ibn Hibban mentioned Abdul-Rahman bin Ala among Thiqat, though no one had previously affirmed his trustworthiness, and Mizzi did not mention any narrator from him besides Mubashshir bin Ismail Halabi, and Dhahabi confirmed this in Mizan, so he is unknown. Hafiz said, "Acceptable", meaning if corroborated, but he was not corroborated in his report, so he is a narrator of weak reliability.