Azami 3833

Imam Ahmad (4864) narrated it from Yazid, who said, Muhammad, meaning Ibn Amr, told us, from Yahya bin Abdul-Rahman bin Hatib, that he related it to them from Ibn Umar, and he mentioned it. Its chain is hasan because of Muhammad bin Amr, for he is hasan al-hadith.The meaning of the hadith, what Ayesha understood as a contradiction between the verse and the hadith is also what some of the companions understood, because they were astonished at the statement of the Prophet ﷺ, "O so-and-so son of so-and-so, O so-and-so son of so-and-so, you have rotted, have you found what your Lord promised you to be true?" The Prophet ﷺ answered that they hear now. This hadith indicates that a breach of the ordinary course of nature occurred in this case.As for what Imam Ahmad (25372) narrated from Hushaym, who said, Mughira told us, from Ibrahim, from Ayesha, that she said, when the Prophet ﷺ ordered on the day of Badr that that group be thrown into the pit, Utba, Abu Jahl, and his companions, he stood over them and said, "May Allah reward you worse than He rewarded a prophet's people, how wretched was your rejection and how severe was your denial." They said, "O Messenger of Allah, how can you speak to a people who have already rotted?" He said, "You are not more able to hear my words than they are, or they are more able to understand my words than you are."This narration contains a break in the chain. Ibrahim here is Ibrahim bin Yazid Nakhai. Haythami said in Majma (6/90), "Ahmad narrated it, and its men are trustworthy, except that Ibrahim did not hear from Ayesha, though he did visit her." And Allah, exalted is He, knows best. This narration that Imam Ahmad reported from Ayesha contains a break in the chain, as you have seen.As for what Ibn Hajar mentioned in Fath al-Bari (7/303–304), where he said, "Among the curious things is that in Maghazi by Ibn Ishaq there is a narration from Yunus bin Bukayr, with a good chain, from Ayesha, similar to the hadith of Abu Talha, in which it says, 'You are not more able to hear what I say than they are.' Ahmad reported it with a hasan chain. If this is preserved, then it seems she retracted her rejection once what these companions had narrated was established for her, since she had not witnessed the event herself."I did not find the narration of Ahmad in his Musnad that Ibn Hajar referred to, and Ibn Hisham did not mention what Ibn Hajar attributed to Ibn Ishaq. Rather, he only mentioned in it that people say, "They have indeed heard what I said to them," whereas what he actually said to them was, "They have indeed come to know." Sirat bin Hisham (1/638–639). This is as Bukhari and Muslim narrated from Urwa, from Ayesha.Thus Ayesha remained upon her own understanding, because she held that the statement of those who reported it in the wording, "They hear what I say," contradicts the apparent meaning of the Quran, even though she herself had not witnessed the event. Meanwhile, the majority held that the Prophet's statement, "They hear what I say," is sound, but they said, as Qatada said, that Allah brought them back to life so that they could hear the Prophet's words ﷺ, as a breach of the ordinary course of nature.