Azami 3898

Tirmidhi (1056) and Ibn Majah (1576) both narrated it through the route of Abu Awana, from Umar bin Abu Salama, from his father, from Abu Hurairah, and he mentioned the hadith. Its chain is hasan on account of Umar bin Abu Salama, who is Umar bin Abu Salama bin Abdul-Rahman bin Awf Zuhri, the judge of Madinah, hasan al-hadith. Ibn Main said of him, "There is no harm in him." Abu Hatim said, "In my view he is trustworthy and truthful." Bukhari said, "Truthful." Ibn Adi said, "Hasan al-hadith." Tirmidhi said, "Hasan sahih." Ibn Hibban also declared it sahih (3179), and Imam Ahmad related it in his Musnad (8449), both through this same route.Tirmidhi said, "Some scholars have held that this was before the Prophet ﷺ permitted the visiting of graves, and when he permitted it, both men and women were included in that permission. Others have said that visiting graves was disliked for women specifically because of their lack of patience and their excessive weeping." End of quote.On this subject there are two other hadiths, from Ibn Abbas and from Hassan bin Thabit.As for the hadith of Ibn Abbas, he said, "The Messenger of Allah ﷺ cursed the women who visit graves, and those who take them as places of worship and light lamps upon them." This was narrated by Abu Dawud (3236), Tirmidhi (320), Nasai (2045), and Ibn Majah (1575), all through the route of Muhammad bin Jahada, who said, "I heard Abu Salih narrating from Ibn Abbas," and he mentioned the hadith. Their wordings agree, except that Ibn Majah narrated it in abridged form.Abu Salih is Badham, also said to be Badhan, the freed slave of Umm Hani bint Abu Talib. Most of the scholars weakened him. Among them, Abu Hatim said, "His hadith is recorded but not relied upon." Nasai said, "He is not trustworthy." Ibn Adi said, "Most of what he narrates is tafsir, and how little he has of connected hadith. And in that tafsir there is material that the people of tafsir have not corroborated him on. I do not know of anyone among the early scholars who was satisfied with him." Juzjani said he was discarded. Ibn Jawzi transmitted from Azdi that he said, "A liar." Abu Ahmad Hakim said, "He is not considered strong among them." Ibn Hibban said, "He narrates from Ibn Abbas but did not hear from him." Ahmad said, "Ibn Mahdi used to abandon the hadith of Abu Salih." As for Ibn Main, he said, "There is no harm in him, but when he narrates from Kalbi he is worthless." Ibn Madini said, quoting Qattan, "I have not seen any of our companions abandon him, nor have I heard anyone say anything against him." Ajli deemed him trustworthy.Ibn Hibban did declare this hadith of his sahih (3179, 3180), and Tirmidhi graded it hasan, and Hakim included it (1/374), all through this same route. Ibn Hibban claimed that Abu Salih is actually Mizan, who is trustworthy, and he also said, "Abu Salih, whose name is Mizan, is a Basran, trustworthy, and he is not the companion of Muhammad bin Saaib Kalbi." End of quote. The Hafiz found this strange in Talkhis (2/137) and said, "Daif," and in Taqrib said, "Daif, a concealer of defects in transmission (mudallis)."As for Hakim, he affirmed that he is Badhan, and denied that he could be Samman Zayyat Zakwan Abu Salih, one of the narrators found in the two Sahihs. He then said, "But it is a hadith that circulates among the scholars, and I have found a corroborating narration for it from the hadith of Sufyan Thawri regarding the text of the hadith, so I have included it." End of quote.What emerges from the statements of the scholars regarding Abu Salih is that he is daif, for one who knows is an authority over one who does not know.As for the hadith of Sufyan to which Hakim referred, it is what Ibn Majah (1574), Hakim (1/374), and Ahmad (15657) narrated, all through various routes from Sufyan, from Abdullah bin Uthman bin Khuthaym the Quran reciter, from Abdul-Rahman bin Bahman, from Abdul-Rahman bin Hassan, from his father Hassan bin Thabit, who said, "The Messenger of Allah ﷺ cursed the women who frequently visit graves." Abdul-Rahman bin Bahman had no one narrate from him except Ibn Khuthaym, and no one has given him a certification of reliability except that Ibn Hibban mentioned him in Thiqat, as did Ajli. So he is unknown according to the view of the scholars. The Hafiz, however, made him "acceptable" on the strength of Ibn Hibban's certification of him, as is known from surveying those deemed "acceptable" in Taqrib. For this reason some scholars have graded this hadith hasan as a corroborating witness, among them Hakim.Likewise, what is reported from Ali bin Abu Talib is not sound. He said, "The Messenger of Allah ﷺ went out and found some women sitting, and he said, 'What is keeping you here?' They said, 'We are waiting for the funeral procession.' He said, 'Do you wash the body?' They said, 'No.' He said, 'Do you carry it?' They said, 'No.' He said, 'Do you lower it into the grave along with those who lower it?' They said, 'No.' He said, 'Then go back, burdened with sin but without reward.'" This is extremely daif. It was narrated by Ibn Majah (1578) from Muhammad bin Musaffa, who said, "Ahmad bin Khalid narrated to us," who said, "Israil narrated to us," from Ismail bin Salman, from Dinar Abu Umar, from Ibn Hanafiya, from Ali bin Abu Talib, and he mentioned the hadith.In it is Ismail bin Salman bin Abu Mughira Taymi, of whom Nasai said, "Discarded." Abu Zura, Abu Hatim, Abu Dawud, Daraqutni, and others also weakened him. And Dinar bin Umar Asadi, Abu Umar Bazzar, of whom the Hafiz said, "Sound in his hadith, but accused of holding Rafidi views." I say, this man is disputed. Waki declared him trustworthy, as reported by Abdullah bin Ahmad bin Hanbal from his father. Abu Fath Azdi said, "Discarded." Khalili said in Irshad, "A liar." Bukhari said, "He was a follower of Mukhtar, in accordance with the standard of Mukhtar bin Abu Ubayd, the liar." We fear that Waki may have only certified as trustworthy someone other than the narrator who reported from Muhammad ibn Hanafiya. If that is indeed the case, and it is the more likely view, then he is discarded. And Allah, exalted, knows best.Likewise, what is reported from Abdullah bin Amr bin As is not sound. He said, "We buried someone with the Messenger of Allah ﷺ, meaning a deceased person, and when we finished, the Messenger of Allah ﷺ departed and we departed with him. When he came opposite his door he stopped, and we suddenly saw a woman approaching." He said, "I think he recognized her." "When she had gone, it turned out to be Fatimah, peace be upon her. The Messenger of Allah ﷺ said to her, 'What has brought you out of your house, O Fatimah?' She said, 'I came, O Messenger of Allah, to the people of this house, and I showed mercy to them over their deceased, or offered them my condolences over him.' The Messenger of Allah ﷺ said to her, 'Perhaps you went with them to the Kuda.' She said, 'Allah forbid! And I have heard you speak of what you speak of concerning it.' He said, 'Had you gone with them to the Kuda...'" and he mentioned a stern warning about that. I asked Rabia about the Kuda, and he said, "Graves, as far as I understand."This was narrated by Abu Dawud (3123) and Nasai (1880), both through the route of Rabia bin Sayf Maafiri, from Abu Abdul-Rahman Hubuli, from Abdullah bin Amr, and he related it. Ibn Hibban included it in his Sahih (3177), and Hakim (1/373–374), and Imam Ahmad (6574), all through this same route.Hakim said, "Sahih according to the standard of the two Shaykhs (Bukhari and Muslim)." The correct view is that it does not meet the standard of either of them. In its chain is Rabia bin Sayf Maafiri, whom Nasai weakened in Sunan, and Bukhari said, "He has objectionable narrations." Munziri said, "Rabia bin Sayf Maafiri is among the successors of the people of Egypt, and there is criticism of him." As for Ibn Hibban, although he included the hadith in his Sahih, he said in Thiqat, "He errs frequently." Ajli was lenient toward him and said, "Trustworthy."As for his statement "the Kuda," it is the plural of "kudya," which is a hard, compacted patch of ground. Graves are dug in hard ground so that they do not collapse. The Arabs say, "He is nothing but a lizard of hard ground," when describing a man as cunning and clever. It is said that a man has "akda" when he digs and reaches hard ground, and this is used as a proverb for one who fails and does not achieve what he sought. So said Khattabi in Maalim Sunan.