Azami 3897

Muslim narrated it in the Book of Funerals (103/974) through several chains from Ibn Jurayj, who said, Abdullah bin Kathir bin Muttalib told me, from Muhammad bin Qays bin Makhrama bin Muttalib, and he related it at length.As for what is reported from Fatimah, daughter of Muhammad , that she used to visit the grave of her uncle Hamza every Friday, praying and weeping there, this is not sound. Hakim narrated it (1/377), and from him Bayhaqi (4/78), through Sulayman bin Dawud, from Jafar bin Muhammad, from his father, from Ali bin Husayn, from his father, that Fatimah used to visit, and he related it. Hakim said, "The narrators of this hadith, down to the last of them, are trustworthy."Dhahabi responded to him, saying, "This is extremely odd, and Sulayman is daif." Bayhaqi said, "It has also been said, from Sulayman bin Dawud, from his father, from Muhammad bin Muhammad, from his father, without mentioning Ali bin Husayn, from his father, in it. And it is disconnected."I was deceived by Hakim's statement and declared it sahih in Minna Kubra (3/123), but the correct view is that it is daif, so whoever has a copy of it should correct it.In the same vein is what is reported from Ali bin Abu Talib, that the Prophet forbade visiting graves, and forbade certain vessels... then he said, "I had forbidden you to visit graves, so visit them, for they remind you of the afterlife." It contains Ali bin Zayd, who is Ibn Jadan, daif, and his teacher Rabia bin Nabigha, unknown. Imam Ahmad narrated it (1236) from Yazid, Hammad bin Zayd told us, from Ali bin Zayd, from Rabia bin Nabigha, from his father, from Ali bin Abu Talib, and he related the hadith. It has other chains even weaker than this one.On the same subject is what is reported from Ibn Masud, that the Messenger of Allah said, "I had forbidden you to visit graves, so visit them, for they instill detachment from this world and remind you of the afterlife." Ibn Majah narrated it (1571) from Yunus bin Abdul-Ala, who said, Ibn Wahb told us, who said, Ibn Jurayj informed us, from Ayub bin Hani, from Masruq bin Ajda, from Ibn Masud, and he related it.Ayub bin Hani al-Kufi is disputed. Ibn Main declared him daif, and Ibn Adi said, "I do not know him." Abu Hatim knew him and said, "A righteous shaykh." The summary regarding him, as Hafiz said, is, "Truthful, but with some laxity."As for Ibn Hibban, he included it in his Sahih (981) at length, and likewise Hakim (2/336), both through Ibn Jurayj with his chain. Hakim declared it sahih, but Dhahabi responded to him, saying, "Ibn Main declared Ayub daif." Ibn Adi said in Kamil (1/351), "This has a broken chain in Ibn Jurayj's books, and this hadith is not worth anything."Ibn Jurayj dropped his teacher Ayub bin Hani in Abdul-Razzaq's version in Musannaf (6714) from him, for he said, "I was told, from Masruq bin Ajda," with it, and he related the hadith.The hadith has another chain even weaker than this, which is what Imam Ahmad narrated (4319) from Yazid bin Harun, Hammad bin Zayd told us, Farqad Sabakhi told us, who said, Jabir bin Yazid told us, that he heard Masruq relating from Abdullah bin Masud, and he related the hadith.Farqad Sabakhi is Farqad bin Yaqub Sabakhi, pronounced with fatha on the sin, then a ba with one dot, and a dotted kha, Abu Yaqub al-Basri. The major critics spoke about him. Bukhari said, "There are odd narrations in his hadith." Ahmad said, "A righteous man, but not strong in hadith, he was not a specialist in hadith." Ibn Saad said, "He was daif, with odd narrations." Abu Ahmad said, "His narrations are odd." Ibn Hibban said, "He suffered from inattentiveness and poor memory, so he would unknowingly treat disconnected reports as though fully linked to the Prophet, and would attribute reports that stopped at a companion to the Prophet without realizing it, so relying on him as evidence is invalid." Nasai said, "He is not trustworthy." Ibn Main and Ibn Adi thought well of him.I say, someone like him could plausibly make a mistake in the chain, substituting Jabir bin Yazid for Ibn Jurayj, even though Jabir bin Yazid, if he is al-Jufi, is weaker than Ibn Jurayj. Allah is the one whose help is sought.As for what is reported from Abu Hurairah, attributed to the Prophet, "Whoever visits the grave of his parents, or one of them, every Friday, will be forgiven, and it will be recorded as an act of filial devotion," it is extremely daif. Tabarani narrated it in Awsat and Saghir, in Majma Bahrayn (1329), from Muhammad bin Ahmad bin Numan bin Shibl al-Basri, my father told us, my father's paternal uncle Muhammad bin Numan bin Abdul-Rahman told me, from Yahya bin Ala al-Bajali, from Abdul-Kareem Abu Umaya, from Mujahid, from Abu Hurairah, and he related it.It contains a chain of daif and unknown narrators, Muhammad bin Numan, his teacher Yahya bin Ala al-Bajali, and his teacher Abdul-Kareem Abu Umaya, all of them daif, and indeed al-Bajali has even been accused of fabrication.Haythami also declared it daif in Majma (3/59-60) on account of Abdul-Kareem Abu Umaya.