Azami 484

Narrated by Nasai (2055) and Bayhaqi in Ithbat Azab Qabr (122), both from the hadith of Muhammad bin Idris, from Ubaydullah, from Nafi, from Ibn Umar, who related it. Its chain is sahih. Muhammad bin Idris is Imam Shafii Mutalibi. Bayhaqi added in his book Ithbat Azab Qabr, "meaning Saad bin Muaz." This is the sahih version from Ibn Umar.As for what is reported from him that the Throne does not shake for anyone, and likewise what is reported from him, "The Throne shook with joy at Saad's meeting with Allah, until its poles were disturbed upon our shoulders" (meaning by "the Throne" Saad's bier upon which he was carried), none of these are established, because among them is what Ata bin Saaib reported, from Mujahid, from Ibn Umar. Ibn Abu Shayba narrated it in his Musannaf (4/414) from Muhammad bin Fudayl, and from him Abu Jafar Muhammad bin Uthman bin Abu Shayba in his book on the Throne (49), and Hakim in Mustadrak (3/206), who graded it sahih.I say, it contains Ata bin Saaib, who was among those whose memory became confused in his later years, and this may well be a product of that confusion, because the hadiths that explicitly state the shaking of the Throne of the Merciful are recorded in the Sahihayn, as Hakim said, and there is nothing in the Sahih that contradicts them. End of his statement. See further, Fath al-Bari (7/124).On this subject there is also what is reported from a woman of the Ansar, called Asma bint Yazid bin Sakan, who said, when Saad bin Muaz died his mother cried out, and the Prophet ﷺ said, "Should she not find comfort at your death, and let her grief pass, for your son was the first for whom Allah laughed, and for whom the Throne shook." Narrated by Ahmad (27581) and Tabarani in Kabir (6/14), both from Yazid bin Harun, who said, Ismail, meaning Ibn Abu Khalid, informed us, from Ishaq bin Rashid, from a woman, who related it.From this same route, Hakim (3/206) also narrated it and said, "sahih in chain." Haythami cited it in Majma (9/309) and said, "Its narrators are the narrators of the Sahih." I say, it is not as he said, for Ishaq bin Rashid is not among the narrators of the Sahih, nor among the narrators of the Sunan. This is why Ibn Hajar said in Tahdhib, distinguishing him, "We have found no confirmation of his reliability from anyone other than Ibn Hibban." Ibn Khuzayma also recorded this hadith in his Kitab Tawhid (466) and said of it, "I do not know this Ishaq bin Rashid, and I do not think he is Jazari, the brother of Numan bin Rashid." End of quote.I say, Ishaq bin Rashid Jazari is later than the Ishaq bin Rashid found in this chain, and Jazari was narrated from by the group of scholars other than Muslim, and he is reliable as stated in Taqrib.On this subject also, from Usayd bin Hudayr, who said, the Messenger of Allah ﷺ said, "The Throne indeed shook at the death of Saad bin Muaz." Narrated by Imam Ahmad (19095) and Tabarani in Kabir (1/173), and graded sahih by Ibn Hibban (7030), and by Hakim (2/207, 289), all through various routes from Muhammad bin Amr, from his father, from his grandfather Alqama, from Ayesha, who said, we returned from a pilgrimage or an umrah, and we were met at Zulhulayfa, and some young men of the Ansar had come out to meet their families, and they met Usayd bin Hudayr and told him the news of his wife's death. He covered his face and began to weep.I said to him, may Allah forgive you, you are a companion of the Messenger of Allah, and you have precedence and seniority, why do you weep over a woman? He uncovered his head and said, you have spoken truly, by my life, it is fitting that I not weep over anyone after Saad bin Muaz, for the Messenger of Allah ﷺ said to him what he said.She said, so I said to him, what did the Messenger of Allah ﷺ say to him? He said, "The Throne indeed shook at the death of Saad bin Muaz." She said, and he was walking between me and the Messenger of Allah ﷺ. The wording is Ahmad's, and the wording of the others is similar, except that Ibn Hibban did not mention the story.Hakim said in the first place, "This is a hadith sahih in chain, though the two of them did not record it." Dhahabi said in Talkhis (189), "Its chain is hasan." Ibn Manda said in Tawhid (826), "It is well known from Muhammad bin Amr." Hakim said in the second place, "sahih according to the standard of Muslim." But Amr bin Alqama is not among the narrators of Muslim, and no one has reported confirming his reliability, Ibn Hibban only mentioned him in his Thiqat (5/174). This is why Ibn Hajar said in Taqrib, "Acceptable," meaning where corroborated, and I have found no corroboration for him.Nor is what is reported from Huzaifa established, that he said, when Saad bin Muaz died, the Messenger of Allah ﷺ said, "The Throne shook for the spirit of Saad bin Muaz." Ibn Abu Shayba narrated it in his Musannaf (12/143) from Ubaydullah, from Israil, from Abu Ishaq, from a man who told him, from Huzaifa, who related it. It contains an unnamed man.Likewise, what is reported from Saad bin Abu Waqqas is not established, that he said, when the funeral procession of Saad bin Muaz passed, the Prophet ﷺ said, "The Throne indeed shook for him." Bazzar narrated it in Bahr Zakhkhar (1092), from Muhammad bin Muamar, who said, Yaqub bin Muhammad told us, who said, Salih bin Muhammad bin Salih told us, who said, my father told me, from Saad bin Ibrahim, from Amir bin Saad, from his father, who related it. Bazzar said, "We do not know this hadith to be narrated from Saad except through this route, with this chain."I say, its chain is daif because of Yaqub bin Muhammad, who is Ibn Isa bin Abdul-Malik Zuhri Madani. Ibn Hanbal said of him, he is of no worth, and Abu Zura said, his hadith is very weak, and it was on this basis that Haythami criticized it in Majma (9/309). He also said, "As for Salih bin Muhammad bin Salih Tammar, I do not know him."Likewise, what is reported from Muayqib, from the Prophet ﷺ, that he said, "The Throne shook at the death of Saad bin Muaz," is not established. Tabarani narrated it in Kabir (6/13), from Husayn bin Ishaq Tustari and Abdan bin Ahmad, who both said, Amr bin Malik Umari told us, Walid bin Muslim told us, Uzai told us, from Yahya bin Abu Kathir, from Abu Salama, from Muayqib, who related it. Haythami cited it in Majma (9/309) and said, "It contains Amr bin Malik Anbari, whom Ibn Hibban deemed reliable, saying he narrates unusual reports, while Abu Hatim and Abu Zura judged him daif, and the rest of its narrators are the narrators of the Sahih."Dhahabi said in Mizan (3/285), "Amr bin Malik Rasibi Basri, not Nakri, is a shaikh who narrated from Walid bin Muslim. Abu Yaala judged him daif, and Ibn Adi said he steals hadiths, and Abu Zura abandoned him, while Ibn Hibban mentioned him in his Thiqat." He then presented the hadith from a group of narrators from Amr bin Malik Basri, with a similar chain, and said, Amr alone narrated it, whereas the companions of Walid, through this chain, only narrated the hadith, "Woe to the heels from the Fire."In sum, the shaking of the Throne at the death of Saad bin Muaz is among the hadiths that have reached the level of tawatur. Dhahabi said in Uluww (192), "This is thus tawatur. I testify that the Messenger of Allah ﷺ said it." Ibn Hajar said in Fath (7/124), "The hadith of the shaking of the Throne for Saad bin Muaz has come from ten of the companions or more." Ibn Abdul-Barr said in Istiab, in the biography of Saad bin Muaz, "It is narrated through many routes that reach the level of tawatur, and it was narrated by a group of the companions."As for what is reported from Umar concerning the shaking of the Throne of the Merciful at the crying of an orphan, it is daif. Ibn Adi narrated it in Kamil (2/721-722), in the biography of Hasan bin Abu Jafar, and Abu Naeem in Tarikh Isbahan (2/299), both through the route of Amr bin Sufyan Qatii, who said, Hasan bin Abu Jafar told us, from Ali bin Zayd, from Saeed bin Musayab, from Umar, who said, the Messenger of Allah ﷺ said, "When the orphan cries, the Throne of the Merciful shakes at his crying, and Allah says to His angels, 'Who has made My servant cry, when I am the one who took his father and buried him in the earth?' They say, 'Our Lord knows best about it.' He says, 'Bear witness that whoever pleases him, I will please him on the Day of Resurrection.'"Ibn Adi said, "I know this only through this route." It contains Hasan bin Abu Jafar Jufri, Abu Saeed Azdi. Bukhari said, his hadith is condemned, and Nasai, Yahya bin Saeed, Ahmad and others judged him daif. It also contains his teacher Ali bin Zayd, who is Ibn Jadan, likewise daif.On this subject also, from Anas, in a raised report, "When the orphan cries, his tears fall into the palm of the Merciful, Exalted is He, and He says, 'Who has made this orphan cry, whose parents I have buried beneath the earth? Whoever silences him shall have Paradise.'" Khatib narrated it in Tarikh Baghdad (6955), and from him Ibn Jawzi in Mawduat (2/168), through the route of Musa bin Isa Baghdadi, at Ramla, who said, Yazid bin Harun told us, from Humayd Tawil, from Anas bin Malik, who related it.Khatib said, "This is a very condemned hadith. I recorded it only for the sake of its chain, and all its narrators are known except Musa bin Isa, who is unknown, and his hadith is, in our view, not accepted." Dhahabi said in Mizan (4/216), in the biography of Musa bin Isa Baghdadi, "From Yazid bin Harun, with a fabricated report," and he quoted from Khatib that he said, "He is the one suspected of it."