Azami 3779

Abu Dawud (3221) reported it from Ibrahim bin Musa Razi, who said, Hisham narrated to us, from Abdullah bin Buhayr, from Hani the freedman of Uthman, from Uthman bin Affan, and he mentioned it. Bayhaqi also reported it in Ithbat Azab Qabr (50) through another route from Hisham bin Yusuf, with the same wording. Abdullah bin Buhayr, with a fatha on the ba and a kasra on the ha, bin Raysan, Abu Waail the storyteller, was declared trustworthy by Ibn Main, and Ibn Hibban mentioned him in Thiqat (8/331).As for what Hafiz Ibn Hajar said in Taqrib, "Ibn Hibban's statement about him is confused," the correct view is that he was not confused, because he distinguished between Abdullah bin Buhayr bin Raysan and Abdullah bin Buhayr Sanaani. He mentioned the first in Thiqat as noted above, and the second in Majruhin (548), where he said, "This is not the same as Abdullah bin Buhayr bin Raysan, for that one is trustworthy, while this one is ruined. This one narrates from Urwa bin Muhammad bin Atiya and Abdul-Rahman bin Yazid Sanaani astonishing reports that seem fabricated, and it is not permissible to cite him as evidence," except that he gave the Sanaani the kunya Abu Waail the storyteller, while ours is the first one. However, the isnad contains Hani the freedman of Uthman, who is Abu Saeed Barbari. Nasai said of him, "There is no harm in him," and Ibn Hibban mentioned him in Thiqat. So his hadith is hasan, though he does not rise to the level of "trustworthy."Hakim reported it in Mustadrak (1/370) through this route, and said, "sahih according to the conditions of the isnad."As for the talqin (prompting the deceased), Hafiz bin Qayyim said in Zad (1/522–523), "It was not part of his guidance ﷺ to sit reciting at the grave, nor to prompt the deceased as people do today. As for the hadith reported by Tabarani in his Mujam (7979) from Abu Umama in marfu form, it is not sahih." Haythami mentioned it in Majma al-Zawaid (2/324) and said, "Tabarani reported it in Kabir, and it contains someone I do not know."As for raising the hands while facing the qibla at the burial of the deceased and supplicating for him, this is not established.As for what is reported from Abdullah bin Masud, who said, "By Allah, it is as though I can see the Messenger of Allah ﷺ during the expedition of Tabuk, standing at the grave of Dhul-Bijadayn, with Abu Bakr and Umar, saying, 'Bring your brother closer to me.' So he took him from the side of the qibla until he laid him in his grave niche. Then the Prophet ﷺ came out while the two of them carried out the work. When he finished burying him, he faced the qibla, raising his hands, saying, 'O Allah, I am pleased with him this evening, so be pleased with him.' That was at night. By Allah, I saw myself there, though I had embraced Islam twenty-five years before him, wishing I were in his place." This is gharib.Baghawi reported it in Mujam Sahaba (2/323) from Abdullah bin Abu Saad, who said, Ishaq bin Ibrahim Farsi narrated to us, who said, my grandfather Saad bin Salt narrated to me, from Amash, from Abu Waail, from Abdullah, and he mentioned it. Abu Naeem also reported it in Hilya (1/122), and in Mujam Sahaba (3/1636), through the route of Muhammad bin Umar bin Hafs, who said, Ishaq bin Ibrahim Shazan narrated to us, with his isnad, similarly. Ibn Manda also reported it, as mentioned in Isaba, through the route of Saad bin Salt with his isnad, and most likely it is through the route of Ishaq bin Ibrahim Nahshali, known as Shazan Farsi, the grandson (daughter's son) of Saad bin Salt. Ibn Abu Hatim gave his biography in Jarh wa Tadil (2/211) and said, "He is truthful."Saad bin Salt is Ibn Burd bin Aslam the judge. Dhahabi gave his biography in Siyar (9/317) and described him as the imam, the hadith scholar, the jurist. Sufyan Thawri was asked about him and said, "What has become of Saad?" They said, "He has been appointed judge of Shiraz." He said, "A pearl fallen into a privy." Dhahabi said, "His hadith is sound, and I do not know of anyone who criticized him." End of quote. Ibn Hibban mentioned him in Thiqat and said, "He would sometimes narrate gharib reports."I say, perhaps this hadith is among his gharib reports, for he alone narrated it from Amash, who has many narrations.Dhahabi also passed judgment on a hadith reported by Saad bin Salt, from Isa bin Umar, with his isnad, in marfu form, "Whoever performs Hajj on behalf of his parents, if they had not performed Hajj, it counts for them and for him, their souls are spread out in the sky, and it is recorded with Allah as an act of righteousness." Dhahabi said, "This is very gharib, and this Isa is Isa the Kufan Quran reciter, who is truthful."The hadith has another isnad, which is what Muhammad bin Ishaq reported, saying, Muhammad bin Ibrahim bin Harith Taymi narrated to me, that Abdullah bin Masud used to relate, saying, "I got up in the depth of the night, while I was with the Messenger of Allah ﷺ during the expedition of Tabuk." He said, "I saw a flame of fire on the side of the camp." He said, "So I followed it, watching it, and there was the Messenger of Allah ﷺ, Abu Bakr, and Umar, and there was Abdullah Dhul-Bijadayn Muzani, who had died, and they had dug a grave for him, with the Messenger of Allah ﷺ in the grave, while Abu Bakr and Umar lowered him down to him, and he was saying, 'Bring your brother closer to me.' So they lowered him down, and when he had settled him into his niche, he said, 'O Allah, I am pleased with him this evening.'" He said, Abdullah bin Masud used to say, "I wish I had been the one in the grave."Baghawi reported it in Mujam Sahaba, Abu Naeem in Hilya, and it is found in Sirat bin Hisham (2/527), all of them through the narration of Muhammad bin Ishaq. It contains a disconnection, as Ibn Hajar pointed out in Isaba (2/339), for Muhammad bin Ibrahim bin Harith did not hear from Abdullah bin Masud. Moreover, there is disagreement about him, though Ibn Main, Abu Hatim, and Nasai declared him trustworthy. Ahmad said, "There is something questionable in his hadith, he narrates munkar reports, or objectionable reports." Moreover, it does not contain the point being cited as evidence, which is, "He faced the qibla, raising his hands."Abdullah Dhul-Bijadayn was given this name because he was an orphan under the guardianship of his uncle, who treated him well. When his uncle learned that he had embraced Islam, he stripped him of everything he had given him, even taking his clothing from him. So he went to his mother, who cut for him a cloak of hers into two pieces, one of which he wrapped around his waist and the other he draped over his shoulders. Then he embraced Islam, and the Prophet ﷺ said to him, "You are Abdullah Dhul-Bijadayn," and the name stuck to him.This is regarding the burial of the deceased. As for raising the hands in supplication when visiting graves, that is sahih and established, from the hadith of Ayesha, as mentioned in the chapter on supplications for the people of the graves.