Azami 3816

Bukhari narrated it in the Book of Funerals (1330) and Muslim in the Book of Masjids (529), both from the hadith of Shayban, from Hilal (that is, al-Wazzan), from Urwa, from Ayesha, as I have recounted it. Ayesha's statement in the previous hadith, "and he was buried in my house," and her statement in this hadith, "except that I fear," and in one version, "he feared," and in another version, "he feared that it might be taken as a masjid, and that is why his grave was not left exposed," means that the Prophet ﷺ was not buried outside the house so that his grave would not be exposed. She is thus explaining the reason for his ﷺ burial in her house.The companions of the Messenger of Allah ﷺ disagreed about where he should be buried. Some said he should be buried in Makkah because it was his birthplace. Others said he should be buried in Bayt al-Maqdis because it was the place of his night journey and the place where the prophets were sent and buried. Others said he should be buried in Baqi al-Gharqad because it was the burial ground of the Muslims. Others said he should be buried in his house.Then Abu Bakr, the successor of the Messenger of Allah ﷺ and the Commander of the Faithful, came and settled the dispute with his statement, as narrated by Ibn Saad in his Tabaqat (2/292) with a sahih chain, from the hadith of Ayesha, who said, "When the Prophet ﷺ died, they said, 'Where should he be buried?' Abu Bakr said, 'In the place where he died.'"Tirmidhi also narrated it in Shamail (379), and Bayhaqi in Dalail (2597), through the route of Nabit bin Sharit al-Ashjai, from Salim bin Ubayd, who was one of the companions. He related a lengthy hadith about the Prophet's ﷺ illness and death, and the companions' disagreement about his burial, saying, "They said, 'O companion of the Messenger of Allah, will the Messenger of Allah ﷺ be buried?' He said, 'Yes.' They said, 'Where?' He said, 'In the place where Allah took his soul, for Allah does not take a soul except in a good place.' Then they knew that he had spoken the truth."Ibn Hajar said in Fath al-Bari (1/529), "Its chain is sahih, but it is mawquf (stopped at a companion). It has also been narrated from him as marfu, and that version is documented in its proper places."