Azami 9384

Tirmidhi narrated it in his Sunan (1018) and in Shamail (372), and Bazzar in his Musnad (60), and Abu Yaala (46/1), all of them through the hadith of Abdul-Rahman bin Abu Bakr, from Ibn Abu Mulayka, from Ayesha, and mentioned it. Tirmidhi said, "This is a rare hadith, and Abdul-Rahman bin Abu Bakr Malayki is considered weak because of his memory, and this hadith has been narrated by another route, as Ibn Abbas narrated it from Abu Bakr Siddiq from the Prophet ﷺ."I say, there is disagreement about Ibn Abu Mulayka's reliability, and the conclusion is that his hadith is graded hasan when there is something supporting it, and this is one such case. It has also been narrated from Ibn Abbas, as Tirmidhi mentioned, that he said, "The Muslims disagreed about the place where his grave should be dug. Some said he should be buried in his masjid, and others said he should be buried with his companions. So Abu Bakr said, 'I heard the Messenger of Allah ﷺ say, "No prophet dies except that he is buried where he dies."'"Ibn Majah narrated it (1628), Bazzar (18), Ahmad (260), and Bayhaqi in Dalail Nubuwwah (7/260), all of them through the route of Muhammad bin Ishaq, from Husayn bin Abdullah Hashimi, from Ikrima, from Ibn Abbas, and mentioned it. In it is Husayn bin Abdullah Hashimi, who is daif. Ibn Hajar criticized it on this basis in Fath al-Bari (5/529), saying, "Husayn bin Abdullah Hashimi is daif," and he said, "It also has another mursal route, which Bayhaqi mentioned in Dalail." It also contains Muhammad bin Ishaq, who is a mudallis, though he clearly stated the mode of transmission in the version of Ibn Majah and others.Among this is what Abdul-Aziz bin Abdullah Majishun narrated, he said, the companions of the Messenger of Allah ﷺ did not know where to bury the Prophet ﷺ until Abu Bakr Siddiq said, "I heard the Messenger of Allah ﷺ say, 'No prophet will be buried except where he dies.'" So they moved his bed aside and dug his grave beneath where his bed had been. Imam Ahmad narrated it (27) through the hadith of Abdul-Razzaq, and it is in his Musannaf (6534), he said, Ibn Jurayj informed me, he said, my father informed me, and he mentioned it. Ishaq bin Rahawayh narrated it (1348) from Isa bin Yunus, who said, Ibn Jurayj narrated to us with his chain similarly. Ibn Jurayj is Abdul-Malik, and his father is Abdul-Aziz bin Abdullah Majishun, and Abdul-Aziz Majishun did not meet Abu Bakr Siddiq. Ibn Kathir likewise criticized it in Bidaya wan-Nihaya (8/136).Among this is also what Abu Bakr bin Umar bin Hafs narrated from Abu Bakr, who said, "I heard my close friend say, 'No prophet ever died in a place except that he was buried in it.'" Ibn Saad narrated it (2/923) from Fadl bin Dukayn, who said, Umar bin Dharr informed us, he said, Abu Bakr said, and he mentioned it. Abu Bakr bin Umar bin Hafs never met Abu Bakr Siddiq.Among this is also what Qasim bin Muhammad narrated, he said, the people had disagreed about the burial of the Prophet ﷺ, so Abu Bakr said, "I heard the Messenger of Allah ﷺ say, 'No prophet dies except that he is buried where he passes away.'" So they drew a line around the Prophet's bed, then buried him where he had died. Ishaq narrated it, Bishr bin Umar Zahrani informed us, he said, I heard Sulayman bin Bilal narrating, he said, I heard Yahya bin Saeed narrating from Qasim bin Muhammad, he said, and he mentioned it. This is mursal. Ibn Hajar said in Matalib (17/544), "Ahmad narrated it as a connected but daif chain within the course of another hadith, and he also narrated it with a mudal chain, but this mursal route is more sound in its source, and it supports that connected chain, and indicates that it has a basis."I say, this is as he said. These various routes, despite their differing sources, strengthen one another. It has also been narrated as mawquf, which is what Salim bin Ubayd, who was one of the People of the Suffa, narrated from Abu Bakr concerning the story of the Prophet's ﷺ illness, his death, and the prayer over him. In it, they said, "O companion of the Prophet ﷺ, will the Prophet be buried?" He said, "Yes." They said, "And where will he be buried?" He said, "In the place where Allah took his soul, for Allah only takes a soul in a good place."Tirmidhi narrated it in Shamail (379), Nasai in Sunan al-Kubra (1/395), and Bayhaqi in Dalail Nubuwwah (7/259), all of them through the hadith of Salama bin Nubayt, from his father Nubayt bin Sharit Ashjaie, from Salim bin Ubayd, and he mentioned it. Ibn Hajar said, its chain is sahih, but it is mawquf. I say, this is as he said, but it carries the ruling of being marfu.I say, likewise Urwa and others narrated it from Abu Bakr Siddiq , and all these chains are sahih. None of the companions of the Messenger of Allah ﷺ disputed what Abu Bakr said, so it became like a consensus. This is counted among the distinguishing features of the Prophet ﷺ, that he was buried in the house in which he died, and no one may deny the existence of the Prophet's ﷺ grave. Sheikh Islam bin Taymiya, may Allah have mercy on him, said, "There is no grave of a prophet on earth known through uninterrupted transmission and consensus except the grave of our Prophet ﷺ." Majmu Fatawa (27/254).This preserves the Prophet's ﷺ grave from being turned into a masjid, as the warning came in the hadith of Ayesha recorded by Bukhari in his Sahih (1390). Had it not been for that, they would have left his grave visible, but it was feared that it would be turned into a masjid, that is, had he been buried in the general Muslim cemeteries. His statement, "khushiya" or "khashiya," with damma, meaning it was the companions who feared that this might happen from some people, and with fatha, meaning that the Prophet ﷺ himself feared that his grave would be turned into a masjid.By this, the Prophet's ﷺ supplication was fulfilled, as reported from Abu Hurairah, "O Allah, do not make my grave an idol. Allah has cursed people who took the graves of their prophets as masjids." Imam Ahmad narrated it (7358), and Ibn Saad (2/241, 242), and others, through the hadith of Sufyan, from Hamza bin Mughira, from Suhayl bin Abu Salih, from his father, from Abu Hurairah, and he mentioned it. Its chain is hasan because of Hamza bin Mughira, for his hadith is hasan.Hakim narrated in Mustadrak (3/60) through the hadith of Humaydi, Sufyan narrated to us, he said, I heard Yahya bin Saeed narrating from Saeed bin Musayab, who said, Ayesha said, "I saw as if three moons fell into my chamber." So I asked Abu Bakr, and he said, "O Ayesha, if your dream comes true, the best of the people of the earth, three of them, will be buried in your house." Then, when the Messenger of Allah ﷺ passed away and was buried, Abu Bakr said to me, "O Ayesha, this is the best of your moons, and he is one of them."Bayhaqi also recorded it in Dalail (7/262) through another route from Sufyan. Hakim said, it is sahih according to the criteria of the two sheikhs, though they did not include it. Then Hakim said, "We have also recorded it as a musnad hadith from Anas bin Malik." Then he narrated it through the route of Musa bin Abdullah Sulami, from Umar bin Hammad bin Saeed Abah, from Ibn Abu Aruba, from Qatada, from Anas, who said, "The Prophet ﷺ used to be pleased by dreams..." Then Ayesha mentioned her dream, and the Prophet ﷺ said something similar to what Abu Bakr had said. But Dhahabi said, "Umar bin Saeed bin Hammad Abah is one of the daif narrators, and Musa bin Abdullah Sulami alone narrated from him, and I do not know who he is."Imam Ahmad narrated it (25660), and Hakim, through his route, graded it sahih, saying, Hammad bin Usama narrated to us, Hisham bin Urwa informed us, from his father, from Ayesha, who said, "I used to enter my house, in which the Messenger of Allah ﷺ was, taking off my garment, saying, he is only my husband and my father. But when Umar was buried with them, by Allah, I never entered except with my clothes fastened tightly on me, out of modesty before Umar."That is, Ayesha , after the burial of Umar bin Khattab , would not enter her chamber except while veiled, until she erected a wall between herself and the graves, as will be mentioned in her accounts. Then, after her death, the doors of the chamber were sealed. On one rainy night, the wall of the Prophet's chamber collapsed, and Umar bin Abdul-Aziz, may Allah have mercy on him, was alarmed by this and ordered the wall to be rebuilt. As they were building it, a foot appeared to them, and they were alarmed, thinking it was the Prophet's ﷺ foot. They could not find anyone who knew for certain, until Urwa told them, "No, by Allah, that is not the Prophet's ﷺ foot, it is only Umar's foot," as Bukhari narrated in the Book of Funerals (1390) from Farwa, Ali narrated to us from Hisham bin Urwa, from his father, with this same account.When the Muslims needed to expand the Prophet's ﷺ masjid, Umar expanded it, building it upon its original construction from the time of the Messenger of Allah ﷺ, using mud brick and palm branches, and he restored its pillars in wood. Then Uthman changed it, expanding it considerably, building its wall with carved stone and plaster, making its pillars from carved stone, and roofing it with teak, as recorded in Sahih Bukhari (446).Then, when Walid bin Abdul-Malik took charge, he ordered Umar bin Abdul-Aziz, who was his governor over Madinah at the time, to demolish the houses of the Prophet's ﷺ wives and incorporate them into the masjid. The scholars and jurists of Madinah objected to including the Prophet's ﷺ grave within the masjid, but Umar bin Abdul-Aziz built high walls, two walls from the east and west meeting in the north at a triangular point, so that it became impossible for anyone to face the graves during prayer or supplication, because doing so would deviate from the qibla.There was no dome at that time. The dome that exists now was built during the era of Sultan Ashraf Qaytbay, sultan of Egypt. Its foundations were set in the ground, and it was made to enclose the entire chamber, along with what was connected to it from the northern triangular section. That was in the year 889 AH, toward the end of the ninth century of the hijra. Qaytbay, Abu Nasr Sayf Din, sultan of the Egyptian lands (815 AH to 901 AH), was one of the Circassian kings among the Ashrafi Mamluks, because Ashraf Barsbay had purchased him and then freed him, so he was attributed to him by allegiance.Accordingly, the three graves became enclosed by several barriers, the wall of Ayesha's chamber, the wall of Umar bin Abdul-Aziz, the wall on which the dome rests, and then the iron barrier on the side of the qibla and the west. Because of this, it is not possible for anyone to reach the graves. Through these efforts made in building barriers across the centuries, the Prophet's ﷺ supplication was fulfilled, "O Allah, do not make my grave an idol."The Prophet ﷺ does not emerge from his grave before the Day of Resurrection, nor does he have contact with any person, nor does he attend gatherings of mawlid celebrations. Rather, he remains in his grave until the Day of Resurrection, while his soul is in the highest of the high, with his Lord, in the abode of honor, as Allah said, "Then indeed you, on the Day of Resurrection, will be resurrected." [Muminun 23:16]And the Prophet ﷺ said, "I am the leader of the children of Adam on the Day of Resurrection, the first for whom the grave will split open, the first intercessor, and the first whose intercession will be accepted." Muslim narrated it (2278).This verse and this noble hadith, along with other verses and hadiths of similar meaning, all indicate that the Prophet ﷺ and other deceased people only emerge from their graves on the Day of Resurrection.Bidah wa Atharuha Sayyia, by His Eminence Shaykh bin Baz (pp. 15, 16).