Azami 3806

Ibn Jarud narrated it in Al-Muntaqa (547) from Muhammad bin Abdul-Malik bin Zanjawiya, who said, Abu Badr Shuja bin Walid narrated to us, who said, Ziyad bin Khaythama narrated to me, who said, Ismail Suddi told me, from Ikrima, from Ibn Abbas, and he mentioned it.As for what has been reported from Ibn Abbas as a raised report, "The lahd is for us, and the shaqq is for others," it is daif. Abu Dawud (3208), Tirmidhi (1045), Nasai (2009), and Ibn Majah (1554) all narrated it through routes from Hakkam bin Salm Razi, from Ali bin Abdul-Ala, from his father, from Saeed bin Jubayr, from Ibn Abbas, and he mentioned it. Nawawi declared it daif in Al-Khulasa (3616) and said, "Its axis rests on Abdul-Ala bin Amir, and he is daif," and on this basis Hafiz declared it daif in Talkhis (2/127).I say, Abdul-Ala bin Amir Thalabi Kufi was declared daif by the majority of the scholars, among them Ahmad, Abu Zura, Abu Hatim, Nasai, Ibn Adi, Yahya bin Saeed, Aqeeli, Yaqub bin Sufyan, Ibn Saad, and others. Hafiz quoted their statements in Al-Tahdhib, and at the end of the biographical entry he said, "Tabari graded his hadith about the eclipse sahih, Tirmidhi graded it hasan for him, and Hakim graded it sahih for him, which is part of his leniency." End of quote. So the conclusion regarding him is that he is daif.As for Tirmidhi, he said about it, "Hasan gharib from this angle," and this is what Hafiz referred to just above, and perhaps Tirmidhi's grading of hasan goes back to its corroborating narrations. As for his son Ali, his standing is better than his father's, for Bukhari deemed him reliable, Ahmad and Nasai said there is no harm in him, and Ibn Hibban mentioned him among the trustworthy narrators.Likewise, what has been reported from Jareer bin Abdullah Bajali as a raised report, "The lahd is for us, and the shaqq is for others," is not sound. Ibn Majah (1555) narrated it, and it contains Abu Yaqzan, whose name is Uthman bin Umayr, and there is agreement on his being daif, as Busiri said. Imam Ahmad (19158) also narrated it, and it contains Hajjaj, who is Ibn Artah, about whom there is well-known discussion. There is another route for it with Imam Ahmad (19177), containing Thabit, who is Ibn Abu Safiya Abu Hamza Thumali, described as "daif, a Rafidi," as Hafiz said in Al-Taqrib. Imam Ahmad also narrated it (18176) within a lengthy account, containing Abu Janab, who is Yahya bin Abu Haya Kalbi, who is daif. See Talkhis (2/127).Nawawi said in Al-Khulasa (3617), "Ahmad and Ibn Majah narrated it through the report of Jareer, and it too is daif." In conclusion, I have not come across a sahih or hasan chain for the hadith of Jareer bin Abdullah Bajali, unless one says that these chains strengthen one another.Likewise, the chain of what has been reported from Ayesha and Ibn Umar, that the Prophet ﷺ had a lahd made for him, is not sound, though the hadith itself is sahih. Imam Ahmad (4762) narrated it from Waki, who said, Umari narrated to us, from Nafi, from Ibn Umar, and also from Abdul-Rahman bin Qasim, from his father, from Ayesha. Its chain is daif because of Umari, who is Abdullah bin Umar bin Hafs bin Asim bin Umar bin Khattab, Abu Abdul-Rahman Madani. Nasai said, "Daif in hadith." Ibn Hibban said, "He was among those overcome by piety to the point that he became careless about precision," while some scholars treated him more leniently. Ibn Adi said, "There is no harm in him in his narrations, truthful," and Muslim narrated from him. For this reason Hafiz Haythami said in Al-Majma (3/42), "Ahmad narrated it, and its narrators are the narrators of the Sahih."In conclusion, the Prophet ﷺ did have a lahd made for him, and both the lahd and the shaqq are permissible. Nawawi said in Al-Majmu (5/287), "The scholars are agreed that burial in either a lahd or a shaqq is permissible, but if the ground is firm and its soil does not collapse, then the lahd is preferable, for the evidence mentioned above, and if the ground is loose and its soil collapses, then the shaqq is preferable."