المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب معرفة الصحابة رضي الله تعالى عنهم
Book of Knowing the Companions (may Allah be pleased with them)
ابتداء تجويز النعش على الجنائز .
The beginning of the use of a covered bier for funerals
Hadith Number: 4819
اخبرنا ابو محمد الحسن بن محمد بن يحيى ابن اخي طاهر العقيقي العلوي ببغداد، حدثنا جدي يحيى بن الحسن، حدثنا بكر بن عبد الوهاب، حدثنا محمد ابن عمر الواقدي، حدثنا عمر (1) بن محمد بن عمر بن علي، عن ابيه، عن علي بن الحسين، عن ابن عباس قال: كانت فاطمة قد مرضت مرضا شديدا، فقالت لاسماء بنت عميس: الا ترين إلى ما بلغت، احمل على السرير ظاهرا؟! فقالت اسماء: الا لعمري، ولكن اصنع لك نعشا كما رايته يصنع بارض الحبشة، قالت: فارينيه، قال: فارسلت اسماء إلى جرائد رطبة فقطعت من الاسواف، وجعلت على السرير نعشا، وهو اول ما كان النعش، فتبسمت فاطمة، وما رايتها متبسمة بعد ابيها إلا يومئذ، ثم حملناها فدفناها ليلا (2).
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that Sayyidah Fatimah (may Allah be pleased with her) fell severely ill, and she said to Sayyidah Asma' bint Umays (may Allah be pleased with her): "Do you not see what state I have reached? I will be carried on the (funeral) bier with my body exposed?" Asma' (may Allah be pleased with her) said: By my life (it will not be so); rather, I will prepare for you a covered bier (coffin) such as I saw being made in the land of Abyssinia. Sayyidah Fatimah (may Allah be pleased with her) said: "Show it to me." Asma' (may Allah be pleased with her) sent for fresh palm branches, which were cut from al-Aswaf, and built a covered frame over the bed. This was the first time such a covered arrangement was made for a funeral. Seeing it, Sayyidah Fatimah (may Allah be pleased with her) smiled, and I did not see her smiling after the death of her father except on that day. Then we carried her and buried her at night.
تخریج الحدیث: «إسناده ضعيف جدًّا، من أجل الحسن بن محمد بن يحيى العلوي العقيقي فقد اتهمه الذهبي في "الميزان" 1/ 521، بالكذب، لكن رُوي خبر صنع أسماء النعش لفاطمة من غير طريقه، فقد رواه ابن سعد في "طبقاته" 10/ 29 عن محمد بن عمر الواقدي، والواقدي متكلم فيه، وقد روي هذا ...» [ترقيم الرساله 4819] [ترقيم الشركة 4791]
Takhrij and Tahqiq of Hadith No. 4819 of Al Mustadrak ala al‑Sahihayn
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
Note / Clarification: (1) In manuscripts (Z) and (B) this was corrupted (tahrif) into "محمد" (Muhammad), and it dropped out of manuscripts (S) and (M), so it became "Muhammad bin 'Umar bin 'Ali". The correction is from "Tabaqat Ibn Sa'd" [10/ 29] and al-Dulabi's "al-Dhurriyyah al-Tahirah" (212).
(1) تحرَّف في (ز) و (ب) إلى: محمد وسقط من (ص) و (م)، فصار: محمد بن عمر بن علي، والتصويب من "طبقات ابن سعد" 10/ 29، و "الذرية الطاهرة" للدولابي (212).
Important point: In several narrations of al-Waqidi with Ibn Sa'd [1/ 75, 10/ 30 and elsewhere] the name "'Umar bin Muhammad bin 'Umar bin 'Ali" occurs repeatedly. And Mus'ab al-Zubayri, in "Nasab Quraysh" (p. 80), mentioned the sons of Muhammad bin 'Umar bin 'Ali, and did not mention among them any son named "Muhammad".
وقد تكرر اسم عُمر بن محمد بن عُمر بن علي في عدة روايات للواقدي عند ابن سعد 1/ 75 و 10/ 30 وغيره. وقد ذكر مصعب الزبيري في "نسب قريش" ص 80 أبناء محمد بن عمر بن علي، فلم يذكر فيهم من اسمه محمد.
Grading: (2) Its chain is "very weak" (da'if jiddan) because of "al-Hasan bin Muhammad bin Yahya al-'Alawi al-'Aqiqi"; al-Dhahabi accused him of lying (kadhib) in "al-Mizan" [1/ 521].
Corroborating chains and supporting reports: However, the report of Asma' (bint 'Umays) making a bier (na'sh) for Fatimah (may Allah be pleased with her) is narrated through a route other than his: Ibn Sa'd narrated it in "al-Tabaqat" [10/ 29] from Muhammad bin 'Umar al-Waqidi, and al-Waqidi has been criticised. This report is also narrated through another chain from Asma' bint 'Umays herself, which is "muhtamil li-l-tahsin" (can possibly be graded hasan).
Corroborating chains and supporting reports: However, the report of Asma' (bint 'Umays) making a bier (na'sh) for Fatimah (may Allah be pleased with her) is narrated through a route other than his: Ibn Sa'd narrated it in "al-Tabaqat" [10/ 29] from Muhammad bin 'Umar al-Waqidi, and al-Waqidi has been criticised. This report is also narrated through another chain from Asma' bint 'Umays herself, which is "muhtamil li-l-tahsin" (can possibly be graded hasan).
(2) إسناده ضعيف جدًّا من أجل الحسن بن محمد بن يحيى العلوي العقيقي فقد اتهمه الذهبي في "الميزان" 1/ 521، بالكذب، لكن رُوي خبر صنع أسماء النعش لفاطمة من غير طريقه، فقد رواه ابن سعد في "طبقاته" 10/ 29 عن محمد بن عمر الواقدي، والواقدي متكلم فيه، وقد روي هذا الخبر أيضًا من وجه آخر محتمل للتحسين عن أسماء بنت عُميس نفسها.
Reference / Source: Something similar was narrated by al-Dulabi in "al-Dhurriyyah al-Tahirah" (214), Ibn Shahin in "Nasikh al-Hadith wa Mansukhuh" (647), the author in "Fada'il Fatimah" (85), al-Khatib al-Baghdadi in "Mudih al-Jam' wa al-Tafriq" [2/ 403], Ibn 'Abd al-Barr in "al-Isti'ab" (p. 927-928) and al-Jawraqani in "al-Abatil" (449), through various routes from Muhammad bin Musa bin Abi 'Abd Allah al-Fitri, from 'Awn bin Muhammad Ibn al-Hanafiyyah, from his mother Umm Ja'far bint Muhammad bin Ja'far bin Abi Talib, from Asma' bint 'Umays.
Technical note / Correction: However, with Ibn Shahin, and via him al-Khatib al-Baghdadi, "Musa bin Abi 'Abd Allah" occurs in place of Muhammad bin Musa, on the basis of which al-Khatib concluded with certainty that this Musa is "Ibn Ja'far bin Muhammad bin 'Ali bin al-Husayn bin 'Ali (bin) Abi Talib", and this is a mistake; the correct version is what appears in the narrations other than Ibn Shahin's. Al-Jawraqani said: "This hadith is mashhur hasan (well-known and good)."
Technical note / Correction: However, with Ibn Shahin, and via him al-Khatib al-Baghdadi, "Musa bin Abi 'Abd Allah" occurs in place of Muhammad bin Musa, on the basis of which al-Khatib concluded with certainty that this Musa is "Ibn Ja'far bin Muhammad bin 'Ali bin al-Husayn bin 'Ali (bin) Abi Talib", and this is a mistake; the correct version is what appears in the narrations other than Ibn Shahin's. Al-Jawraqani said: "This hadith is mashhur hasan (well-known and good)."
فقد أخرجه بنحوه الدُّولابي في "الذرية الطاهرة" (214)، وابن شاهين في "ناسخ الحديث ومنسوخه" (647)، والمصنف في "فضائل فاطمة" (85)، والخطيب البغدادي في "موضح الجمع والتفريق" 2/ 403، وابن عبد البر في "الاستيعاب" ص 927 - 928، والجُورقاني في "الأباطيل" (449) من طرق عن محمد بن موسى بن أبي عبد الله الفطري، عن عون بن محمد ابن الحنفية، عن أمه أم جعفر بنت محمد بن جعفر بن أبي طالب، عن أسماء بنت عُميس. لكن وقع عند ابن شاهين ومن طريقه الخطيب البغدادي بدل محمد بن موسى: موسى بن أبي عبد الله، فجزم الخطيب بناء على ذلك أن موسى هذا هو ابن جعفر بن محمد بن علي بن الحسين بن علي أبي طالب، وهو بن خطأ صوابه ما جاء في رواية غير ابن شاهين. وقال الجُورقاني: حديث مشهور حسن.
Lexical note: "al-Aswaf": a place in Madinah in the direction of al-Baqi', and it is part of the sanctuary (haram) of Madinah.
والأسواف: موضع بالمدينة بناحية البقيع، وهو من حرم المدينة.
