Azami 3903

Malik narrated it in the book of Purification (28) from Ala bin Abdul-Rahman, and Muslim (249) narrated it through his route in a long hadith already mentioned in the book of Purification, chapter on the merit of wudu and the radiant, bright-marked ones from the traces of wudu.Khattabi said in Maalim Sunan, "This contains the knowledge that greeting the dead is like greeting the living in putting the supplication before the name, and the name is not put before the supplication as common people do. This likewise applies to every supplication for good, as in His saying, "Allah's mercy and His blessings be upon you, people of the house" [Hud 11:73], and as in His saying, "Peace be upon Ilyasin" [Saffat 37:130]. But He said the opposite of this, "Indeed, My curse will be upon you until the Day of Judgment" [Sad 38:78], putting the name before the supplication. It also shows that he called the graves a home, indicating that the word 'home' may linguistically apply both to an inhabited, occupied dwelling and to a desolate, uninhabited ruin, as the poet said, 'O home of Mayya at the highland then the lowland,' then he said, 'It became desolate and a long time has passed over it.'As for his saying, 'And we, if Allah wills, will join you,' it has been said that this is not in the sense of the exception that enters speech out of doubt and uncertainty, but rather it is the speaker's custom to improve and adorn his speech with it, just as a man says to his companion, 'If you treat me well, I will thank you, if Allah wills, and if you entrust me, I will not betray you, if Allah wills,' and similar expressions, without intending doubt in his statement. It has also been said that he entered the graveyard with a group of believers whose faith was certain, while the others were suspected of hypocrisy, so his exception was directed at them rather than at the believers, meaning joining them in faith. It has also been said that the exception applied only to maintaining faith until death, not to death itself." End of his words.It has been narrated from Abu Muwayhiba, a freed slave of the Messenger of Allah ﷺ, regarding seeking forgiveness for the people of Baqi. He said, the Messenger of Allah ﷺ sent for me in the middle of the night and said, "O Abu Muwayhiba, I have been commanded to seek forgiveness for the people of Baqi, so come with me." So I went with him, and when he stood among them, he said, "Peace be upon you, O people of the graves. May what you have woken up to be a relief to you compared to what people have woken up to. If you knew what Allah has saved you from. Trials are coming like pieces of the dark night, one following upon another, the last worse than the first." He said, then he turned to me and said, "O Abu Muwayhiba, I have been given the keys to the treasures of this world and to abide in it forever, and then Paradise, and I have been given the choice between that and meeting my Lord and Paradise." He said, I said, "By my father and my mother, take the keys of this world and abide in it forever, then Paradise." He said, "No, by Allah, O Abu Muwayhiba, I have chosen to meet my Lord and Paradise." Then he sought forgiveness for the people of Baqi, then he left, and the Messenger of Allah ﷺ began suffering from the illness in which Allah took him, from the moment morning came.Imam Ahmad narrated it (15996, 15997) through two routes. The first is through Yaala bin Ubayd, from Ubayd bin Jubayr, from Abu Muwayhiba, a freed slave of the Messenger of Allah ﷺ. The second route is through Abdullah bin Umar Abali, who said, Ubayd bin Jubayr, freed slave of Hakam bin Abu As, narrated to me, from Abdullah bin Amr, from Abu Muwayhiba, and the wording given is that of the second route.In both chains, Ubayd bin Jubayr was not deemed reliable by anyone. Ibn Hibban mentioned him in Thiqat, so he is acceptable according to Ibn Hajar's definition, except that he was not given a biography in Taqrib, because he belongs to the men of Tajil. Both chains also contain some unknown narrators.As for Hakim's statement (3/55-56), "sahih according to the criterion of Muslim," this is not as he said, for Abdullah bin Umar Abali is not among the narrators of Muslim. Perhaps he made an error and thought he was Ubaydullah bin Umar bin Hafs, so he said what he said. The correct view is that he is Abdullah bin Umar Abali, as found in other sources.As for what was narrated from Ibn Abbas, who said, the Messenger of Allah ﷺ passed by the graves of Madinah, and turned his face towards them and said, "Peace be upon you, O people of the graves. May Allah forgive us and you. You are our predecessors and we are following in your footsteps," this is daif.Tirmidhi narrated it (1053) from Abu Kurayb, who said, Muhammad bin Salt narrated to us, from Abu Kudayna, from Qabus bin Abu Dhubyan, from his father, from Ibn Abbas, and he mentioned it.Tirmidhi said, "hasan and rare, and Abu Kudayna's name is Yahya bin Muhallab, and Abu Dhubyan's name is Husayn bin Jundab." End.Qabus bin Abu Dhubyan was criticized by most scholars. Imam Ahmad said, "He is not much." Nasai said, "He is not strong, daif." Ibn Saad said, "There is weakness in him, and he cannot be relied upon." Ibn Hibban said, "He had poor memory, and he would narrate alone from his father things that have no basis."I say, perhaps his statement "and he turned his face towards them" is something he narrated alone, and it has no basis, because it is recommended to face the qibla when supplicating.Likewise, what was narrated from Bashir bin Khassasiya, who said, I came to the Messenger of Allah ﷺ and caught up with him at Baqi, and I heard him say, "Peace be upon the people of the homes among the believers." Then my sandal strap broke, so he said to me, "Did your foot stumble?" I said, "O Messenger of Allah, my bachelorhood has been long, and I have been kept far from the home of my people." He said, "O Bashir, will you not praise Allah who took hold of your forelock for Islam from among Rabia, a people who believe that were it not for them, the earth would fall apart with all who are upon it?" This is denounced.Tabarani narrated it in Awsat (2870), and the wording is his, and in Kabir (2/33), from Ibrahim bin Hashim Baghawi and Ubayd Ajli, both of whom said, Salt bin Masud Jahdari narrated to us, Uqba bin Mughira Shaybani narrated to us, who said, Ishaq bin Abu Ishaq Shaybani narrated to us, from his father, from Bashir bin Khassasiya, and he mentioned it.Tabarani said in Awsat, "No one narrated this hadith from Abu Ishaq except his son, Uqba narrated it alone, and it is not narrated from Bashir except through this chain."I say, Uqba bin Mughira and his teacher Ishaq bin Abu Ishaq were given biographies by Bukhari and Ibn Abu Hatim, but neither said anything about them, so they are counted among the unknown narrators, and therefore their solitary narration cannot be accepted, and some of the wording of the hadith contains oddity.As for Haythami's statement in Majma (3/60), "Tabarani narrated it in Kabir and Awsat, and its narrators are reliable," this is based on Ibn Hibban's mention of Uqba and Ishaq in Thiqat.