Azami 892

Hakim narrated it (4/570) from Ismail bin Muhammad bin Fadl Shaarani, who said, my grandfather narrated to us, Ibrahim bin Hamza Zubayri narrated to us, Ibrahim bin Saad narrated to us, from Ibn Shihab, from Ali bin Husayn, from Jabir, and he mentioned it. Hakim said, "Sahih according to the criterion of the two Shaykhs, though they did not narrate it. Yunus bin Yazid and Muamar bin Rashid narrated it from Zuhri as a mursal report."I say, the hadith of Yunus bin Yazid was narrated by Hakim through the route of Ibn Wahb, from him, from Ibn Shihab, from Ali bin Husayn, from a man of learning, whom he did not name. As for the hadith of Muamar, it was narrated by Abdul-Razzaq from him, from Zuhri, from Ali bin Husayn, who said, the Messenger of Allah said, and he mentioned it. It appears in the tafsir of Abdul-Razzaq (1/387) from Muamar, and through his route Ibn Jareer Tabari cited it in his Tafsir (15/49), with this wording, "When the Day of Resurrection comes, Allah will stretch out the earth like a hide is stretched, until there is no place left for any human being except the space of his two feet."The Prophet said, "I will be the first to be summoned, with Jibreel on the right of the Merciful, and by Allah, he had never seen Him before that moment. I will say, 'My Lord, this one told me that You sent him to me.' Allah will say, 'He spoke the truth.' Then I will intercede." He said, "That is the Praised Station."This meaning has also come in other narrations from Ibn Shihab, from Ali bin Husayn, from a man among the companions, as found in Bayhaqi's Bath (303). It appears that the unnamed person in the chain is a companion, and he may well be Jabir, as in the narration of Ibrahim bin Saad. Perhaps Zuhri named him on one occasion and left him unnamed on another. Ibrahim bin Saad is a reliable authority, so his addition is acceptable.This same meaning has come from Huzaifa as his own statement, not attributed to the Prophet. This is what Abu Dawud Tayalisi narrated in his Musnad (414), Nasai in the Kubra (11294), Bazzar (2926), and Tabari in his Tafsir (15/44), all through the hadith of Shuba, from Abu Ishaq, who said, I heard Salah bin Zafar narrating from Huzaifa, who said, the people will be gathered on one plain and no soul will speak. The first to be called will be Muhammad, and he will say, "Here I am at Your service and at Your pleasure, all good is in Your hands, and evil is not attributed to You, guidance belongs to whoever You guide, and Your servant is before You, my being and all I have come from You and return to You, blessed and exalted are You, glory to You, Lord of the House." That is the meaning of His statement, "It may be that your Lord will raise you to a Praised Station" [Isra 17:79].Hakim also narrated it (2/363) through another route from Abu Ishaq with his chain, and said, "Sahih according to the criterion of the two Shaykhs, though they did not narrate it with this wording."I say, this is correct, in that this hadith is narrated as the statement of Huzaifa himself, not attributed to the Prophet. This is what Abu Hatim preferred when his son asked him about a hadith narrated by Hammad bin Salama, from Abdullah bin Mukhtar, from Abu Ishaq, from Salah, from Huzaifa, that the Prophet said, and he mentioned the hadith. He said, "No one raises this hadith to the level of the Prophet's statement except Abdullah bin Mukhtar, and treating it as Huzaifa's own statement is more correct." Ilal (2140).I say, this version attributed to the Prophet was narrated by Ibn Abu Asim in Sunnah (789) from Muhammad bin Abu Mikhlad Wasiti, who said, my father narrated to us, Hammad bin Salama narrated to us, with his chain, and it contains narrators who are unknown.The attribution to the Prophet also came through the route of Layth bin Abu Salim, from Abu Ishaq with his chain. This was narrated by Tabarani in Awsat (1058) and Hakim (4/573). In its chain is Layth bin Abu Salim, who is daif.The conclusion is that the hadith of Huzaifa is his own statement, unless one says that its ruling is that of a statement attributed to the Prophet, since a matter of this kind is not something said by mere personal opinion. For this reason, many scholars hold that when a companion explains matters of the unseen, it carries the ruling of being attributed to the Prophet, and there are examples of this in the sahih collections. This is a strong supporting witness for those who say that the Praised Station refers to intercession. Ibn Jareer Tabari said, "This is the view of most scholars."On this subject there is also a report from Abu Hurairah, from the Prophet, regarding His statement "It may be that your Lord will raise you to a Praised Station" [Isra 17:79], that he said, "It is the station in which I intercede for my nation." This was narrated by Tirmidhi (3137), Ahmad (9684, 9735), Ibn Khuzayma in Tawhid (610), Ibn Abu Asim in Sunnah (784), Ajurri in Sharia (1099), and Ibn Jareer Tabari (15/47), all through the route of Dawud Awdi Zaafarani, from his father, from Abu Hurairah, who said, and he mentioned it. Tirmidhi said, "This is a hasan hadith. Dawud Zaafarani is Dawud bin Yazid bin Abdullah Awdi, the paternal uncle of Abdullah bin Idris."I say, it is a hasan hadith by way of its supporting reports, but this particular chain is daif because of Dawud Awdi, for scholars are unanimous in declaring him daif. As for Ibn Jareer Tabari's statement, "The report from the Messenger of Allah is authentic," and then his citing this hadith through this very route, perhaps he is referring to the underlying meaning of the hadith, which is indeed sahih and established, while the hadith of Abu Hurairah through this particular chain is not sahih.On this subject also is a report from Abu Saeed Khudri, who said, the Messenger of Allah said, "I am the master of the children of Adam on the Day of Resurrection, and this is no boast. In my hand is the banner of praise, and this is no boast. There is no prophet that day, Adam or any other, except that he is beneath my banner. I am the first for whom the earth splits open, and this is no boast."He said, "The people will be struck with terror three times. They will come to Adam and say, 'You are our father Adam, so intercede for us with your Lord.' He will say, 'I committed a sin because of which I was sent down to earth, but go to Noah.' They will come to Noah, and he will say, 'I called down a curse upon the people of the earth and they were destroyed, but go to Abraham.' They will come to Abraham, and he will say, 'I told three lies.'" Then the Messenger of Allah said, "None of them was a lie except in that it turned upon a matter concerning the religion of Allah. But go to Moses." They will come to Moses, and he will say, "I killed a soul, but go to Jesus." They will come to Jesus, and he will say, "I was worshipped besides Allah, but go to Muhammad."He said, "So they will come to me, and I will set out with them." Ibn Jadan said, Anas said, "It is as though I can see the Messenger of Allah." He said, "I will take hold of the ring of the door of Paradise and knock it. It will be said, 'Who is this?' It will be said, 'Muhammad.' They will open for me and welcome me, saying, 'Welcome.' I will fall down in prostration, and Allah will inspire me with praise and glorification. It will be said to me, 'Raise your head, ask and you shall be given, intercede and your intercession will be accepted, speak and you will be heard.' That is the Praised Station which Allah mentioned, "It may be that your Lord will raise you to a Praised Station" [Isra 17:79]."This was narrated by Tirmidhi (3148) from Ibn Abu Umar, who said, Sufyan narrated to us, from Ali bin Zayd bin Jadan, from Abu Nadra, from Abu Saeed Khudri, who said, and he mentioned it. Tirmidhi said, "A hasan hadith."I say, rather it is daif, for it contains Ali bin Zayd bin Jadan, who is daif, though Tirmidhi held a favorable opinion of him and said, "He is truthful." Perhaps this is why he graded it hasan. Then Tirmidhi said, "Some have narrated this hadith from Abu Nadra, from Ibn Abbas, at length." End of quote.I say, it is as he said. Imam Ahmad (2546), Abu Yaala (2328), and Tayalisi (2711) all narrated it through the route of Hammad bin Salama, from Ali bin Zayd, from Abu Nadra, who said, Ibn Abbas addressed us from the pulpit in Basra, and said, the Messenger of Allah said, "There has never been a prophet without a supplication that he was granted fulfillment of in this world, but I have stored up my supplication as intercession for my nation, and I am the master of the children of Adam..." and he mentioned the hadith at length. In it is Ali bin Zayd, who is Ibn Jadan, daif, as mentioned before.On this subject there is also what has been narrated from Ibn Masud, who said, the two sons of Mulayka came to the Prophet and said, our mother used to honor her husband and show tenderness to her children, and he mentioned that she also honored guests, but she had buried her daughter alive in the days before Islam. He said, "Your mother is in the Fire." They turned away with grief showing on their faces, so he ordered that they be brought back, and they returned with joy showing on their faces, hoping something new had happened. He said, "My mother is with your mother."A man among the hypocrites said, "What good will that do his mother, when we walk right behind him." A man from the Ansar, and I never saw a man who asked more questions than him, said, "Messenger of Allah, has your Lord promised you something concerning her, or concerning them?" He thought it was about something he had heard of, so he said, "I have not asked my Lord about it, nor has He given me hope of it, but I will indeed stand in the Praised Station on the Day of Resurrection." The Ansari said, "What is that Praised Station?"He said, "That is when you are brought naked, barefoot, and uncircumcised, and the first to be clothed will be Abraham. He will say, 'Clothe my close friend,' and two white garments will be brought and he will be clothed in them. Then he will sit facing the Throne. Then my garment will be brought and I will be clothed in it, and I will stand at His right in a station that no one else will stand in, a station that the earlier and later generations will envy me for."He said, "A river from Kawthar will be opened flowing to the Basin." The hypocrites said, "No water has ever flowed except over a streambed or gravel." He said, "Messenger of Allah, over a streambed or gravel?" He said, "Its streambed is musk and its gravel is pearls." The hypocrite said, "I have never heard anything like this before." He said, "Rarely does water flow over a streambed or gravel without vegetation growing from it." The Ansari said, "Messenger of Allah, does it have vegetation?" He said, "Yes, branches of gold." The hypocrite said, "I have never heard anything like this before." He said, "Rarely does a branch grow without putting forth leaves and bearing fruit." The Ansari said, "Messenger of Allah, is there fruit?" He said, "Yes, of every kind of gem, and its water is whiter than milk and sweeter than honey. Whoever drinks a drink from it will never thirst again, and whoever is deprived of it will never be satisfied afterward."This was narrated by Imam Ahmad (3787), Bazzar in Kashf Astar (3478), and Tabarani in the Kabir (10/98), all through the route of Arim bin Fadl, who said, Saeed bin Zayd narrated to us, Ali bin Hakam Banani narrated to us, from Uthman, from Ibrahim, from Alqama and Aswad, from Ibn Masud, and he mentioned it. Its chain is daif because of Uthman, who is Ibn Umayr, diminutive form, Bajali, Abu Yaqzan, Kufi, blind, who became confused in his later years, practiced tadlis, and was extreme in his Shia leanings. The majority of scholars are agreed on declaring him daif.Bazzar said, "We do not know of it being narrated with this wording from the hadith of Alqama, from Abdullah, except through this route. Saq bin Hazn has narrated from Ali bin Hakam, from Uthman bin Umayr, from Abu Waail, from Abdullah, and I suspect that Saq made an error in this chain."Through the route of Saq bin Hazn it was reported by Ajurri in Sharia (1096) and Hakim (2/364), and Hakim said, "This is a hadith sahih in chain, though they did not narrate it, and Uthman bin Umayr is Ibn Yaqzan." This is what he said, but the correct form is Abu Yaqzan. Dhahabi criticized this and said, "No, by Allah, for Uthman was declared daif by Daraqutni, while the rest of the narrators are reliable."Haythami mentioned it in Majma (10/362), and after attributing it to Ahmad, Bazzar, and Tabarani, said, "In all their chains is Uthman bin Umayr, who is daif."