Azami 8343

Malik narrated it in the chapter on Jumua (16) from Yazid bin Abdullah bin Had, from Muhammad bin Ibrahim bin Harith Taymi, from Abu Salama bin Abdul-Rahman bin Awf, from Abu Hurairah, and he mentioned it. Abu Dawud (1046) and Tirmidhi (491) both narrated it from Malik with the same wording. Nasai (1430) narrated it from Qutayba, who said, Bakr bin Mudar narrated to us, from Ibn Hadi. Its isnad is sahih. Ibn Hibban (2772) graded it sahih, as did Hakim (1/178), both of whom reported it through the route of Malik. Ibn Khuzayma (1727) also graded it sahih through another route from Abu Hurairah. Hakim said, "This is a sahih hadith according to the criteria of Bukhari and Muslim, though they did not include it."Ubayy bin Kaab mentioned the story of the death of Adam , saying, when death approached Adam , he said to his sons, "My sons, I long for some of the fruits of Paradise." So they went out to seek it for him, and the angels met them, bringing his shroud and embalming spices, along with axes, spades, and baskets. The angels said to them, "Sons of Adam, what do you want, what are you seeking, or where are you going?" They said, "Our father is ill and longs for some of the fruits of Paradise." The angels said to them, "Go back, for your father's fate has already been decreed." So they returned, and when Hawwa saw them she recognized them and clung to Adam. He said, "Away from me, away from me, for it is because of you that I was brought to this. Leave me alone with the angels of my Lord ." So they took his soul, washed him, shrouded him, embalmed him, dug a grave for him, made a niche for him, and prayed over him. Then they entered his grave, laid him in it, placed bricks over him, came out of the grave, threw earth over him, and said, "Sons of Adam, this is your practice."Abdullah bin Ahmad narrated it (21240) from Hudba bin Khalid, who said, Hammad bin Salama narrated to us, from Humayd, from Hasan, from Utayy, who said, and he mentioned it. Its isnad is hasan, despite what has been said about Utayy, who is Utayy bin Damra Saadi. His son Abdullah and Hasan narrated from him. Ibn Saad, Ajli, Ibn Hibban, and others deemed him trustworthy, and Hafiz relied on him in Taqrib, saying, "Trustworthy." The hadith has been criticized because he was its sole narrator, but being the sole narrator does no harm as long as he is trustworthy.Ubayy bin Kaab Ansari Khazraji was the chief of the reciters of the Quran, one of the most excellent of the companions, and one of the most knowledgeable of them about the accounts of the People of the Book, owing to his close association with them.6- Chapter on What Has Been Mentioned about the Prophet of Allah, Sheeth It was narrated from Abu Dharr Ghifari, who said, I said, "Messenger of Allah, how many books did Allah send down?" He said, "One hundred and four books. Allah sent down to Sheeth fifty scrolls."Tabari narrated it in his History (1/152) from Ahmad bin Abdul-Rahman bin Wahb, who said, My uncle narrated to me, who said, Madi bin Muhammad narrated to us, from Abu Sulayman, from Qasim bin Muhammad, from Abu Idris Khawlani, from Abu Dharr, and he mentioned it.In its isnad is Madi bin Muhammad Ghafiqi, who is daif, and his teacher Abu Sulayman, who is Ali bin Sulayman Shami, is unknown.It was also narrated from Abu Dharr, and in it, "Abu Dharr, four were Syriac, Adam, Sheeth, Nuh, and Nahoos, who is Idris, and he was the first to write with a pen, and four were from the Arabs, Hud, Salih, Shuayb, and your Prophet Muhammad."Its isnad is very daif. Ibn Hibban (361), Abu Naeem in Hilya (166), and Tabarani in Kabir (176) all narrated it through routes from Ibrahim bin Hisham bin Yahya bin Yahya Ghassani, who said, My father narrated to us, from my grandfather, from Abu Idris Khawlani, from Abu Dharr, who mentioned it in a long context. Its isnad is daif, and this has already been discussed in the Book of Faith.Chapter on the Accounts of Idris Allah the Exalted said, "And [mention] Ismail and Idris and Dhul-Kifl, all were of the patient" [Anbiya 21:85] "And We admitted them into Our mercy. Indeed, they were of the righteous" [Anbiya 21:86]. "And mention in the Book, Idris. Indeed, he was a man of truth and a prophet, and We raised him to a high station" [Maryam 19:56–57].Ibn Abbas said, I asked Kaab about the raising of Idris to a high station. He said, as for the raising of Idris to a high station, he was a devout servant, and more good deeds were raised up for him than were raised for the people of the earth in his time.He said, the angel who used to carry his deeds up marveled at this, and asked his Lord's permission to visit him. He said, "Lord, allow me to go to this servant of Yours, that I may visit him." So he was given permission and descended. He said, "Idris, rejoice, for more good deeds are raised up for you than are raised for the people of the earth." Idris said, "How do you know that?" He said, "I am an angel." Idris said, "Even though you are an angel?" The angel said, "I am the one stationed at the gate through which your deeds ascend."Idris said, "Then will you not intercede for me with the Angel of Death, that he might delay my appointed time, so that I may increase in gratitude and worship?" The angel said to him, "Allah does not delay a soul once its appointed time has come." Idris said, "I know that, but it would please me more."So the angel carried him on his wing and ascended with him to the heavens, and said, "Angel of Death, this is a devout, prophetic servant. More good deeds are raised up for him than are raised for the people of the earth, and I was so struck by this that I asked my Lord's permission to visit him. When I gave him this good news, he asked me to intercede with you on his behalf, that his appointed time might be delayed so that he may increase in gratitude and worship of Allah."The Angel of Death said, "And who is this?" He said, "Idris." So he looked into a book he had with him until he came upon his name, and said, "By Allah, nothing remains of Idris's appointed time." Then he struck it out, and Idris died on the spot.Ibn Abu Shayba narrated it (32544) from Husayn bin Ali, from Zaida, from Maysara Ashjai, from Ikrima, from Ibn Abbas, who said, and he mentioned it. Its narrators are trustworthy, except that it is stopped (mawquf) at Kaab, who was among those who examined the books of the People of the Book. However, the existing Torah contains no mention of Idris . Perhaps Kaab took this from the stories well known on the tongues of preachers and orators. Indeed, in the alleged Torah there is mention of a man named "Enoch," and that he walked with Allah and was not found because Allah took him. [Genesis 5:24]Ibn Qutayba mentioned that Idris was raised up at the age of three hundred and fifty years, as Ibn Hajar also mentioned in Fath al-Bari (3756), and he likewise noted that this refers to "Enoch" in Genesis (5:23), where all the days of Enoch numbered three hundred and sixty-five years.In conclusion, this statement of Kaab's belongs to the Israelite narrations, whether drawn from the alleged Torah or from the stories well known on the tongues of Jewish scholars.