Azami 643

Imam Ahmad (7160), Bazzar in Kashf Astar (2462), and Abu Yaala (6105) all narrated it from Muhammad bin Fudayl, from Umara bin Abu Zura, who said, "I only know it as coming from Abu Hurairah," and then he related the hadith. Its chain of transmission is sahih.This unnamed angel is said to be Israfeel. No sahih hadith states explicitly that Israfeel is charged with blowing the Trumpet, though some scholars have claimed there is consensus on this point, as mentioned in Fath al-Bari by Ibn Hajar (11/368), given the existence of many corroborating reports.Among them is what was narrated from Abu Hurairah in a long hadith, in which he said, The Messenger of Allah ﷺ told us, while he was among a group of his companions, "When Allah finished creating the heavens and the earth, He created the Trumpet and gave it to Israfeel , who holds it to his mouth, his gaze fixed on the Throne, waiting for when he will be commanded." Abu Shaykh narrated it in his book Azama (386), and Bayhaqi in Bath wal-Nushur (609), both through the route of Ismail bin Rafi, from Muhammad bin Yazid, from Muhammad bin Kaab, from Abu Hurairah. Bayhaqi inserted "from a man among the Ansar" between Muhammad bin Yazid and Muhammad bin Kaab Qurazi.A number of authors also narrated it in their books, but it all revolves around Ismail bin Rafi, who is Ibn Uwaymir Ansari Madani. Imam Ahmad and Ibn Main said of him, "Daif." Abu Hatim said, "His hadith is rejected." Daraqutni said, "Abandoned." Ibn Hibban said, "He was a righteous man, but he used to reverse reports, so that most of his hadith consisted of rejected material, and it seems likely that he did this deliberately."Hafiz bin Kathir said in his tafsir on Surah Anam (verse 73), after mentioning the hadith of the Trumpet by way of Hafiz Abu Qasim in his book Tawalat from this same route, "This is a highly unusual hadith. Some of it has corroborating evidence in scattered hadiths, but some of its wording is objectionable. Ismail bin Rafi, the storyteller of the people of Madinah, narrated it alone, and there is disagreement about him. Some regarded him as reliable, and others regarded him as daif. More than one imam explicitly stated that his hadith was objectionable, such as Ahmad bin Hanbal, Abu Hatim Razi, and Amr bin Fallas. Some said of him, 'He is abandoned.' Ibn Adi said, 'All his hadiths are questionable, but his hadith is recorded among the daif narrators.'" He said, "There is considerable disagreement about the chain of transmission of this hadith, taking many different forms, which I have compiled separately in a section of its own. As for its wording, it is highly unusual, and it is said that he gathered it from many hadiths and combined them into a single narrative, for which he was criticized." End of quote.Likewise, what was narrated from Ibn Abbas is not valid, that he said, "While Jibreel was with the Messenger of Allah, conversing privately with him, the horizon of the sky suddenly split open, and Jibreel entered in fear because of that. Then an angel appeared standing before the Prophet ﷺ and said, 'O Muhammad, Allah commands you to choose, will you be a prophet who is a servant, or a prophet who is a king?' Jibreel gestured to me with his hand to be humble, so I said, 'A prophet who is a servant.' Then that angel rose up to the sky. I said, 'O Jibreel, I wanted to ask you about this, but what I saw in your state distracted me from asking. So who is this, O Jibreel?' He said, 'This is Israfeel. Allah created him standing before Him with his feet together, never lifting his gaze. Between him and the Lord are seventy lights, and were any of those lights to draw near him, he would be burned. Before him is a tablet, and whenever Allah wills something concerning the sky or the earth, that tablet rises and strikes his forehead. He looks at it, and if it concerns my work, He commands me with it, and if it concerns the work of Mikail, He commands him with it, and if it concerns the work of the angel of death, He commands him with it.' I said, 'O Jibreel, and what are you in charge of?' He said, 'The wind and the hosts.' I said, 'And what is Mikail in charge of?' He said, 'Plants and rain.' I said, 'What is the angel of death in charge of?' He said, 'Seizing souls.' And I did not think he had descended except for the establishment of the Hour, and what you saw in me was only fear of the establishment of the Hour."Muhammad bin Uthman bin Abu Shayba narrated it in Kitab Arsh (75, edited by Ibn Hamud), and Tabarani in Kabir (12061), from Muhammad bin Imran bin Abu Layla, from his father, who said, Ibn Abu Layla told us, from Hakam, from Miqsam, from Ibn Abbas, and he related the hadith. Imran bin Abu Layla is Imran bin Muhammad bin Abdul-Rahman bin Abu Layla Ansari. No one narrated from him except his son Muhammad, and no one considered him reliable except Ibn Hibban, and so Hafiz said in Taqrib, "Acceptable." Since he was not corroborated, his hadith is of weak reliability. Ibn Abu Layla here is Muhammad bin Abdul-Rahman bin Abu Layla, and it is because of him that Haythami attributed the defect of this hadith to him in Majma (9/19), due to his poor memory.It was also narrated from Ibn Umar, who said, I heard the Messenger of Allah ﷺ say, "An angel has descended from the sky such as never descended upon any prophet before me, and will never descend upon anyone else. It is Israfeel, and Jibreel was with him. He said, 'Peace be upon you, O Muhammad.' Then he said, 'I am a messenger from your Lord to you. He has commanded me to inform you that if you wish, you may be a prophet who is a servant, and if you wish, you may be a king.' I looked at Jibreel, and Jibreel gestured to me to be humble." At that the Prophet ﷺ said, "A prophet who is a servant." Then the Prophet ﷺ said, "Had I said, 'a prophet who is a king,' then had I wished, the mountains would have turned to gold and walked with me."Tabarani narrated it in Kabir (12/348), from Abu Shuayb, who said, Yahya bin Abdullah Babulti told us, Ayub bin Nahik told us, who said, I heard Muhammad bin Qays Madani say, I heard Ibn Umar, and he related it. Haythami said in Majma (9/19), "It contains Yahya bin Abdullah Babulti, who is daif."Likewise, what was narrated from Abu Jafar is not valid, that he said, "While the Messenger of Allah ﷺ was sitting, with Jibreel beside him, Jibreel suddenly glanced toward the sky, and his color drained away until he turned the color of ashes, and he took refuge with the Messenger of Allah ﷺ. The Messenger of Allah ﷺ looked where Jibreel had looked, and there was something that filled the space between the two horizons, the sky and the earth. It said, 'O Muhammad, I am a messenger from Allah to you, giving you the choice to be a king who is a messenger, or a servant who is a messenger.' He turned to Jibreel and saw that his color had returned. Then he turned toward the knee of the Messenger of Allah and said, 'Be humble and be a servant who is a messenger.' Or the Messenger of Allah said, 'I will be a servant who is a messenger.' He raised his right foot and placed it in the midst of the sky, then raised his left foot and placed it in the midst of the second sky, then raised his right foot and placed it in the midst of the third sky... The Messenger of Allah said to Jibreel, 'O Jibreel, I saw you frightened today, and I have never seen anything frighten you as much as what changed your color.' He said, 'O Prophet of Allah, do not blame me for being frightened by this. This is Israfeel, the chamberlain of the Lord, who has never left His presence since Allah created the heavens and the earth, until today. When I saw him, I thought he had come for the establishment of the Hour, and that is what you saw change my color. But when I realized that Allah had singled you out to see him, I regained my composure. This one you see is among the creation closest to Allah. The tablet between his eyes is made of red ruby, and he is an angel who never lifts his gaze.'"Muhammad bin Uthman bin Abu Shayba narrated it in Kitab Arsh (78, edited by Ibn Hamud), from Abbad bin Yaqub, who said, Nasr bin Mizham told us, from Amr bin Shimr, from Umara bin Ghaziya, from Abu Jafar, and he related it. It contains Nasr bin Mizham, who is Minqari. Abu Hatim said of him, "His hadith is feeble, abandoned." Daraqutni graded him daif, and Abu Khaythama said, "He was a liar." His teacher Amr bin Shimr was even more daif than him. Juzjani said of him, "A deviant liar." Nasai said, "His hadith is abandoned." Ibn Hibban said, "He was a Rafidi, who used to curse the companions of the Messenger of Allah ﷺ. He was among those who narrated fabricated reports from reliable narrators concerning the virtues of the family of the Prophet and other matters. It is not permissible to record his hadith except as a matter of astonishment."Likewise, what was narrated from Anas bin Malik as a report attributed to him alone, not traced back to the Prophet, is not valid, that Allah, exalted is He, said, "None of my creation is closer to me than Jibreel, Mikail, and Israfeel, and between me and them is a distance of a thousand years' journey." Muhammad bin Uthman bin Abu Shayba narrated it (67), from Nuaym bin Yaqub, from Fudayl bin Iyad, from Aban, from Anas, and he related it. Aban is Ibn Abu Ayyash Firuz Basri, Abu Ismail Abdi. Imam Ahmad, Nasai, Daraqutni, and Ibn Saad said of him, "His hadith is abandoned."