Tarikh (al-Tabari) 1780
Preparation of the Prophet ﷺ and his burial
الصَّلَاةِ عَلَيْهِ زَادَهُ اللَّهُ فَضْلًا وَشَرَفًا لَدَيْهِ قَالَ ابْنُ إِسْحَاقَ: فَلَمَّا فُرِغَ مِنْ جِهَازِ رَسُولِ اللَّهِ ﷺ يَوْمَ الثُّلَاثَاءِ وُضِعَ فِي سَرِيرِهِ فِي بَيْتِهِ، ثُمَّ دَخَلَ النَّاسُ عَلَى رَسُولِ اللَّهِ ﷺ يُصَلُّونَ عَلَيْهِ أَرْسَالًا، حَتَّى إِذَا فَرَغُوا دَخَلَ النِّسَاءُ، حَتَّى إِذَا فَرَغْنَ دَخَلَ الصِّبْيَانُ، وَلَمْ يَؤُمَّ النَّاسَ عَلَى رَسُولِ اللَّهِ ﷺ أَحَدٌ. وَرَوَاهُ ابْنُ مَاجَهْ وَالْبَيْهَقِيُّ. وَرَوَى الْإِمَامُ أَحْمَدُ عَنْ أَبِي عَسِيبٍ مَوْلَى رَسُولِ اللَّهِ ﷺ قَالُوا: كَيْفَ نُصَلِّي عَلَيْكَ ؟ قَالَ: ادْخُلُوا عَلَيَّ أَرْسَالًا أَرْسَالًا قَالَ: فَكَانُوا يَدْخُلُونَ عَلَيْهِ، فَيُصَلُّونَ ثُمَّ يَخْرُجُونَ مِنَ الْبَابِ الْآخَرِ. وَرَوَى أَبُو يَعْلَى وَالْإِمَامُ أَحْمَدُ عَنْ عَائِشَةَ ؓ قَالَتْ: أُضْجِعَ رَسُولُ اللَّهِ ﷺ عَلَى السَّرِيرِ، ثُمَّ أُذِنَ لِلنَّاسِ، فَدَخَلُوا عَلَيْهِ فَوْجًا فَوْجًا يُصَلُّونَ عَلَيْهِ بِغَيْرِ إِمَامٍ، حَتَّى لَمْ يُبْقَ أَحَدٌ بِالْمَدِينَةِ حُرٌّ وَلَا عَبْدٌ إِلَّا صَلَّى عَلَيْهِ. وَرَوَى ابْنُ سَعْدٍ عَنْ عَلِيٍّ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا وُضِعَ عَلَى سَرِيرِهِ، فَقَالَ عَلِيٌّ: لَا يَقُومُ عَلَيْهِ أَحَدٌ، هُوَ إِمَامُكُمْ حَيًّا وَمَيِّتًا! فَكَانَ يَدْخُلُ النَّاسُ رَسَلًا رَسَلًا، فَيُصَلُّونَ عَلَيْهِ صَفًّا صَفًّا، لَيْسَ لَهُمْ إِمَامٌ وَعَلِيٌّ قَائِمٌ بِحِيَالِ رَسُولِ اللَّهِ ﷺ يَقُولُ: سَلَامٌ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، اللَّهُمَّ إِنَّا نَشْهَدُ أَنَّهُ قَدْ بَلَّغَ مَا أُنْزِلَ إِلَيْهِ، وَنَصَحَ لِأُمَّتِهِ، وَجَاهَدَ فِي سَبِيلِ اللَّهِ، حَتَّى أَعَزَّ اللَّهُ دِينَهُ، وَتَمَّتْ كَلِمَتُهُ، اللَّهُمَّ فَاجْعَلْنَا مِمَّنْ يَتَّبِعُ مَا أَنْزَلَ اللَّهُ إِلَيْهِ، وَثَبِّتْنَا بَعْدَهُ، وَاجْمَعْ بَيْنَنَا وَبَيْنَهُ. قَالَ مُحَمَّدُ بْنُ عُمَرَالْأَسْلَمِيُّ: حَدَّثَنِي مُوسَى بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيُّ قَالَ: وَجَدْتُ هَذَا فِي صَحِيفَةٍ بِخَطِّ أَبِي فِيهَا أَنَّهُ: لَمَّا كُفِّنَ رَسُولُ اللَّهِ ﷺ وَوُضِعَ عَلَى سَرِيرِهِ دَخَلَ أَبُو بَكْرٍ وَعُمَرُ فَقَالَا: السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ وَمَعَهُمَا نَفَرٌ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ قَدْرَ مَا يَسَعُ الْبَيْتَ، فَسَلَّمُوا كَمَا سَلَّمَ أَبُو بَكْرٍ وَعُمَرُ وَصَفُّوا صُفُوفًا لَا يَؤُمُّهُمْ أَحَدٌ، فَقَالَ أَبُو بَكْرٍ وَعُمَرُ: وَهُمَا فِي الصَّفِّ الْأَوَّلِ حِيَالَ رَسُولِ اللَّهِ ﷺ اللَّهُمَّ إِنَّا نَشْهَدُ أَنَّهُ قَدْ بَلَّغَ مَا أُنْزِلَ إِلَيْهِ وَنَصَحَ لِأُمَّتِهِ، وَجَاهَدَ فِي سَبِيلِ اللَّهِ تَعَالَى، حَتَّى أَعَزَّ اللَّهُ تَعَالَى دِينَهُ وَتَمَّتْ كَلِمَاتُهُ، فَآمَنَ بِهِ وَحْدَهُ لَا شَرِيكَ لَهُ، فَاجْعَلْنَا يَا إِلَهَنَا مِمَّنْ يَتَّبِعُ الْقَوْلَ الَّذِي أُنْزِلَ مَعَهُ، وَاجْمَعْ بَيْنَنَا وَبَيْنَهُ حَتَّى يَعْرِفَنَا وَنَعْرِفَهُ؛ فَإِنَّهُ كَانَ بِالْمُؤْمِنِينَ رَؤُوفًا رَحِيمًا، لَا نَبْتَغِي بِالْإِيمَانِ بَدَلًا وَلَا نَشْتَرِي بِهِ ثَمَنًا أَبَدًا، فَيَقُولُ النَّاسُ: آمِينَ آمِينَ! ثُمَّ يَخْرُجُونَ وَيَدْخُلُ آخَرُونَ حَتَّى صَلَّى عَلَيْهِ الرِّجَالُ ثُمَّ النِّسَاءُ ثُمَّ الصِّبْيَانُ. قَالَ بَعْضُ الْعُلَمَاءِ: صَلَّوْا عَلَيْهِ بَعْدَ الزَّوَالِ يَوْمَ الِاثْنَيْنِ إِلَى مِثْلِهِ مِنَ الثُّلَاثَاءِ. وَقِيلَ: إِنَّهُمْ مَكَثُوا ثَلَاثَةَ أَيَّامٍ يُصَلُّونَ. قَالَ الشَّيْخُ مَجْدُ الدِّينِ الْفَيْرُوزْآبَادِيُّ فِي الْقَامُوسِ: صَلُّوا عَلَيْهِ، فَنَادَى مُنَادٍ: صَلُّوا أَفْوَاجًا بِلَا إِمَامٍ. وَقِيلَ: جَمَاعَاتٍ جَمَاعَاتٍ، وَحَزَرُوا ثَلَاثِينَ أَلْفًا مِنَ الْمَلَائِكَةِ، فَيَكُونُونَ سِتِّينَ أَلْفًا؛ لِأَنَّ مَعَ كُلِّ وَاحِدٍ مَلَكَيْنِ. انْتَهَى. وَرُوِيَ عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ - رَحِمَهُ اللَّهُ تَعَالَى- قَالَ: قَالُوا لِأَبِي بَكْرٍ: هَلْ يُصَلَّى عَلَى الْأَنْبِيَاءِ ؟ قَالَ: يَجِيءُ قَوْمٌ فَيُكَبِّرُونَ وَيَدْعُونَ، وَيَجِيءُ آخَرُونَ حَتَّى يَفْرُغَ النَّاسُ. [وأَخْبَرَنَا إِسْمَاعِيلُ بْنُ أَحْمَدَ، أَخْبَرَنَا أَبُو مَنْصُورٍ الْعُكْبَرِيُّ، أَخْبَرَنَا ابْنُ بِشْرَانَ، أَخْبَرَنَا عُمَرُ بْنُ الْحَسَنِ، حَدَّثَنَا أَبُو بَكْرٍ الْقُرَشِيُّ، حَدَّثَنَا إِسْحَاقُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ]، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، قَالَ: صُلِّيَ عَلَى رَسُولِ اللَّهِ ﷺ بِغَيْرِ إِمَامٍ، يَدْخُلُ عَلَيْهِ الْمُسْلِمُونَ زُمَرًا فَيُصَلُّونَ عَلَيْهِ وَيَخْرُجُونَ، فَلَمَّا صُلِّيَ عَلَيْهِ نَادَى عُمَرُ ؓ: خَلُّوا الْجِنَازَةَ وَأَهْلَهَا. تَنْبِيهَاتٌ قَالَ ابْنُ كَثِيرٍ وَغَيْرُهُ: وَصَلَاتُهُمْ عَلَيْهِ فُرَادَى لَمْ يَؤُمَّهُمْ أَحَدٌ عَلَيْهِ أَمْرٌ مُجْمَعٌ عَلَيْهِ لَا خِلَافَ فِيهِ. قَالَ ابْنُ كَثِيرٍ: فَلَوْ صَحَّ حَدِيثُ ابْنِ مَسْعُودٍ؛ أَيِ السَّابِقُ فِي بَابِ جَمْعِهِ أَصْحَابَهُ لَكَانَ نَصًّا فِي ذَلِكَ، وَيَكُونُ فِي بَابِ التَّعَبُّدِ الَّذِي لَا نَعْقِلُ مَعْنَاهُ. قُلْتُ: الْحَدِيثُ سَنَدُهُ جَيِّدٌ، وَلَيْسَ لِأَحَدٍ أَنْ يَقُولَ إِنَّهُ لَمْ يَكُنْ لَهُمْ إِمَامٌ؛ لِأَنَّهُمْ إِنَّمَا شَرَعُوا فِي تَجْهِيزِهِ- عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ- بَعْدَ تَمَامِ بَيْعَةِ أَبِي بَكْرٍ. وَقَدِ اخْتُلِفَ فِي تَعْلِيلِهِ، فَقَالَ الْإِمَامُ الشَّافِعِيُّ: إِنَّمَا صَلَّوْا عَلَيْهِ فُرَادَى لِعِظَمِ أَمْرِ النَّبِيِّ ﷺ بِأَبِي هُوَ وَأُمِّي وَتَنَافُسِهِمْ فِيمَنْ يَتَوَلَّى الصَّلَاةَ عَلَيْهِ، وَصَلَّوْا مَرَّةً بَعْدَ أُخْرَى. انْتَهَى. قَالَ بَعْضُ الْعُلَمَاءِ: إِنَّمَا لَمْ يَؤُمَّهُمْ أَحَدٌ لِيُبَاشِرَ كُلُّ وَاحِدٍ مِنَ النَّاسِ الصَّلَاةَ عَلَيْهِ مِنْهُ إِلَيْهِ، وَلِتَكَرُّرِ صَلَاةِ الْمُسْلِمِينَ عَلَيْهِ مَرَّةً بَعْدَ أُخْرَى، مِنْ كُلِّ فَرْدٍ فَرْدٌ مِنْ آحَادِ الصَّحَابَةِ، رِجَالِهِمْ وَنِسَائِهِمْ، وَصِبْيَانِهِمْ، حَتَّى الْعَبِيدِ وَالْإِمَاءِ. قَالَ السُّهَيْلِيُّ وَغَيْرُهُ: أَنَّ الْمُسْلِمِينَ صَلَّوْا عَلَيْهِ أَفْذَاذًا لَا يَؤُمُّهُمْ أَحَدٌ، كُلَّمَا جَاءَتْ طَائِفَةٌ صَلَّتْ عَلَيْهِ، وَهَذَا مَخْصُوصٌ بِهِ ﷺ وَلَا يَكُونُ هَذَا الْفِعْلُ إِلَّا عَنْ تَوْقِيفٍ. وَكَذَلِكَ رُوِيَ أَنَّهُ أَوْصَى بِذَلِكَ. ذَكَرَهُ الطَّبَرِيُّ [مُسْنَدًا] وَوَجْهُ الْفِقْهِ فِيهِ أَنَّ اللَّهَ تَعَالَى افْتَرَضَ الصَّلَاةَ عَلَيْنَا عَلَيْهِ بِقَوْلِهِ صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا [الْأَحْزَابُ: 56] وَحُكْمُ هَذِهِ الصَّلَاةِ الَّتِي تَضَمَّنَتْهَا الْآيَةُ أَنْ لَا تَكُونَ بِإِمَامٍ، وَالصَّلَاةُ عَلَيْهِ عِنْدَ مَوْتِهِ دَاخِلَةٌ فِي لَفْظِ الْآيَةِ، وَهِيَ مُتَنَاوِلَةٌ لَهَا وَلِلصَّلَاةِ عَلَيْهِ عَلَى كُلِّ حَالٍ. وَأَيْضًا: فَإِنَّ الرَّبَّ تَبَارَكَ وَتَعَالَى [قَدْ أَخْبَرَ أَنَّهُ يُصَلِّي عَلَيْهِ وَمَلَائِكَتُهُ، فَإِذَا كَانَ الرَّبُّ تَعَالَى] هُوَ الْمُصَلِّي وَالْمَلَائِكَةُ، قِيلَ: الْمُؤْمِنِينَ، وَجَبَ أَنْ تَكُونَ صَلَاةُ الْمُؤْمِنِينَ تَبَعًا لِصَلَاةِ الْمَلَائِكَةِ وَأَنْ تَكُونَ الْمَلَائِكَةُ هُمُ الْإِمَامَ. انْتَهَى. وَقَالَ أَبُو عُمَرَ - رَحِمَهُ اللَّهُ تَعَالَى-: وَصَلَاةُ النَّاسِ عَلَيْهِ أَفْذَاذًا لَمْ يَؤُمَّهُمْ أَحَدٌ أَمْرٌ مُجْمَعٌ عَلَيْهِ عِنْدَ أَهْلِ السُّنَّةِ وَجَمَاعَةِ أَهْلِ النَّقْلِ لَا يَخْتَلِفُونَ فِيهِ، وَوَافَقَ أَبَا عُمَرَ عَلَى ذَلِكَ خَلَائِقُ مِنَ الْعُلَمَاءِ حَكَوْا فِيهِ الْإِجْمَاعَ، وَتَعَقَّبَ أَبُو عُمَرَ بَعْضَ الْمَغَارِبَةِ بِأَنَّ ابْنَ الْقَصَّارِ، حَكَى الْخِلَافَ هَلْ صَلَّوْا عَلَيْهِ الصَّلَاةَ الْمَعْهُودَةَ أَوْ دَعَوْا فَقَطْ ؟ وَهَلْ صَلَّوْا أَفْرَادًا أَوْ جَمَاعَةً ؟ وَاخْتَلَفُوا فِيمَنْ أَمَّ بِهِمْ. فَقِيلَ: أَبُو بَكْرٍ، وَرُوِيَ ذَلِكَ بِإِسْنَادٍ لَا يَصِحُّ فِيهِ حَرَامُ بْنُ عُثْمَانَ وَهُوَ ضَعِيفٌ جِدًّا. قَالَ ابْنُ دِحْيَةَ: وَهُوَ ضَعِيفٌ بِيَقِينٍ لِضَعْفِ رُوَاتِهِ وَانْقِطَاعِهِ، وَتَعَقَّبَهُ بَعْضُ الْعُلَمَاءِ بِوُجُوهٍ. الْأَوَّلُ: أَنَّ الْمَوْجُودَ فِي كُتُبِ «الْمَغَازِي» وَ «الْحَدِيثِ» هُوَ مَا ذَكَرَهُ وَلَمْ يُوجَدْ أَنَّهُمْ صَلَّوْا عَلَيْهِ بِإِمَامٍ فِي حَدِيثٍ صَحِيحٍ وَلَا حَسَنٍ وَلَا ضَعِيفٍ. الثَّانِي: قَالَ الْإِمَامُ الشَّافِعِيُّ، وَيَحْيَى بْنُ مَعِينٍ، وَالْجَوْزَجَانِيُّ: الرِّوَايَةُ عَنْ حَرَامٍ. وَقَالَ الْإِمَامُ مَالِكٌ وَيَحْيَى: لَيْسَ بِثِقَةٍ، وَاتَّهَمَهُ غَيْرُ وَاحِدٍ مِنَ الْحُفَّاظِ. الثَّالِثُ: حَدِيثُ ابْنِ مَسْعُودٍ السَّابِقُ، وَقَدْ وَرَدَ مِنْ طُرُقٍ يُقَوِّي بَعْضُهَا بَعْضًا وَيَرْتَقِي بِهَا الْحَدِيثُ إِلَى قَرِيبٍ مِنْ دَرَجَةِ الْحَسَنِ، وَهُوَ نَصٌّ فِيمَا قَالَهُ أَبُو عُمَرَ. قَالَ أَبُو الْخَطَّابِ بْنُ دِحْيَةَ: وَالصَّحِيحُ أَنَّ الْمُسْلِمِينَ صَلَّوْا عَلَيْهِ فُرَادَى لَا يَؤُمُّهُمْ أَحَدٌ، وَبِهِ جَزَمَ الْإِمَامُ الشَّافِعِيُّ ؓ قَالَ: وَذَلِكَ لِعِظَمِ رَسُولِ اللَّهِ ﷺ بِأَبِي هُوَ وَأُمِّي، وَتَنَافُسِهِمْ فِيمَنْ يَتَوَلَّى الصَّلَاةَ عَلَيْهِ وَصَلَّوْا عَلَيْهِ مَرَّةً بَعْدَ أُخْرَى. قَالَ ابْنُ كَثِيرٍ: وَعَلَى تَقْدِيرِ صِحَّتِهِ يَكُونُ ذَلِكَ مِنْ بَابِ التَّعَبُّدِ الَّذِي لَا يَعْقِلُ مَعْنَاهُ. وَالصَّحِيحُ الَّذِي عَلَيْهِ الْجُمْهُورُ أَنَّ صَلَاةَ الصَّحَابَةِ عَلَيْهِ كَانَتْ حَقِيقَةً لَا مُجَرَّدَ الدُّعَاءِ فَقَطْ، قَالَهُ الْقَاضِي عِيَاضٌ، وَتَبِعَهُ النَّوَوِيُّ رَحِمَهُمَا اللَّهُ تَعَالَى. وَذَهَبَ شِرْذِمَةٌ إِلَى أَنَّهُ ﷺ لَمْ يُصَلَّ عَلَيْهِ الصَّلَاةُ الْمُعْتَادَةُ، وَإِنَّمَا كَانَ النَّاسُ يَأْتُونَ فَيَدْعُونَ وَيَتَرَحَّمُونَ. قَالَ الْبَاجِيُّ: وَوَجْهٌ: أَنَّهُ ﷺ أَفْضَلُ مِنْ كُلِّ شَهِيدٍ، وَالشَّهِيدُ يُغْنِيهِ فَضْلُهُ عَنِ الصَّلَاةِ عَلَيْهِ، فَرَسُولُ اللَّهِ ﷺ أَوْلَى، قَالَ: وَفَارَقَ الشَّهِيدُ فِي الْغَسْلِ؛ لِأَنَّ الشَّهِيدَ حُذِّرَ مِنْ غُسْلِهِ لِإِزَالَةِ الدَّمِ عَنْهُ، وَهُوَ مَطْلُوبٌ بَقَاؤُهُ لِطِيبِهِ، وَلِأَنَّهُ عُنْوَانُ شَهَادَتِهِ فِي الْآخِرَةِ، وَلَيْسَ عَلَى النَّبِيِّ ﷺ مَا يُكْرَهُ إِزَالَتُهُ فَافْتَرَقَا. الرَّابِعُ: قَالَ فِي «الْمَوْرِدِ» نَقَلْتُ مِنْ خَطِّ شَيْخِنَا الْحَافِظِ الزَّاهِدِ أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ عُثْمَانَ الْمَعْرُوفِ بِالضِّيَاءِ الرَّازِيِّ قَالَ: قَالَ سَحْنُونُ بْنُ سَعِيدٍ: سَأَلْتُ جَمِيعَ مَنْ لَقِيتُ مِنْ فُقَهَاءِ الْأَمْصَارِ مِنْ أَهْلِ الْمَغْرِبِ وَالْمَشْرِقِ، عَنِ الصَّلَاةِ عَلَى النَّبِيِّ ﷺ بَعْدَ وَفَاتِهِ: هَلْ صَلَّوْا عَلَيْهِ ؟ وَكَمْ كَبَّرَ عَلَيْهِ ؟ فَكُلٌّ لَمْ يَدْرِ حَتَّى قَدِمْتُ الْمَدِينَةَ، فَلَقِيتُ عَبْدَ اللَّهِ بْنَ مَاجِشُونَ، فَسَأَلْتُهُ فَقَالَ: صَلَّى عَلَيْهِ اثْنَانِ وَتِسْعُونَ صَلَاةً، وَكَذَلِكَ صَلَّى عَلَى عَمِّهِ حَمْزَةَ، قَالَ: قُلْتُ: مِنْ أَيْنَ لَكَ هَذَا دُونَ النَّاسِ ؟ قَالَ: وَجَدْتُهَا فِي الصُّنْدُوقِ الَّتِي تَرَكَهَا مَالِكٌ، وَفِيهِ عَمِيقَاتُ الْمَسَائِلِ وَمُشْكِلَاتُ الْأَحَادِيثِ بِخَطِّهِ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ ؓ. قَالَ الْحَافِظُ أَبُو الْفَضْلِ الْعِرَاقِيُّ فِي سِيرَتِهِ الْمَنْظُومَةِ. وَلَيْسَ هَذَا بِمُتَّصِلِ الْإِسْنَادِ عَنْ مَالِكٍ فِي كُتُبِ النُّقَّادِ.
Translation
✧ the prayer over him, may God increase him in excellence and honor with Him. Ibn Isḥāq said: When the preparation of the Messenger of God ﷺ was completed on Tuesday, he was placed on his bier in his house. Then the people entered upon the Messenger of God ﷺ to pray over him in successive groups, until when they had finished, the women entered, until when they had finished, the children entered, and no one led the people in prayer over the Messenger of God ﷺ. It was narrated by Ibn Mājah and al-Bayhaqī. Imam Aḥmad narrated from Abū ʿAsīb, the freedman of the Messenger of God ﷺ, that they said: How shall we pray over you? He said: Enter upon me in successive groups, one after another. He said: So they would enter upon him and pray, then leave through the other door. Abū Yaʿlā and Imam Aḥmad narrated from ʿĀʾishah ؓ, who said: The Messenger of God ﷺ was laid on the bier, then permission was given to the people, and they entered upon him in group after group, praying over him without an imam, until no one remained in Madinah, free or slave, but had prayed over him. Ibn Saʿd narrated from ʿAlī ؓ that when the Messenger of God ﷺ was placed on his bier, ʿAlī said: Let no one act as imam over him; he is your imam, alive and dead! So the people entered in successive groups, praying over him row after row, with no imam for them, while ʿAlī stood beside the Messenger of God ﷺ saying: Peace be upon you, O Prophet, and God's mercy and His blessings. O God, we bear witness that he conveyed what was sent down to him, gave sincere counsel to his community, and strove in the way of God until God made His religion mighty and His word complete. O God, make us among those who follow what God sent down to him, make us steadfast after him, and unite us with him. Muḥammad b. ʿUmar al-Aslamī said: Mūsā b. Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī narrated to me, saying: I found this in a page in my father's handwriting, stating that: When the Messenger of God ﷺ was shrouded and placed on his bier, Abū Bakr and ʿUmar entered and said: Peace be upon you, O Prophet, and God's mercy and His blessings. With them were a group of the Muhājirūn and the Anṣār, as many as the house could hold, and they greeted as Abū Bakr and ʿUmar had greeted, and they formed rows with no one leading them. Abū Bakr and ʿUmar said, while they were in the first row facing the Messenger of God ﷺ: O God, we bear witness that he conveyed what was sent down to him, gave sincere counsel to his community, and strove in the way of God Almighty until God Almighty made His religion mighty and His words complete. He believed in Him alone with no partner. O our God, make us among those who follow the word that was sent down with him, and unite us with him so that he may know us and we may know him; for he was kind and merciful to the believers. We do not seek any substitute for faith, nor will we ever purchase any price for it. The people would say: Amen, amen! Then they would leave, and others would enter, until the men had prayed over him, then the women, then the children. Some scholars said: They prayed over him after the sun's decline on Monday until the like of it on Tuesday. It was also said: They remained three days praying. Al-Shaykh Majd al-Dīn al-Fayrūzābādī said in al-Qāmūs: They prayed over him, and a crier called out: Pray in groups, without an imam. It was said: group after group, and they estimated thirty thousand angels, so they would be sixty thousand, because with each one there are two angels. End quote. It was narrated from Sālim b. ʿAbd Allāh—may God Almighty have mercy on him—who said: They said to Abū Bakr: Is prayer performed over the prophets? He said: A people come and say takbīr and supplicate, and others come until the people finish. [Ismāʿīl b. Aḥmad informed us; Abū Manṣūr al-ʿUkbarī informed us; Ibn Bishrān informed us; ʿUmar b. al-Ḥasan informed us; Abū Bakr al-Qurashī narrated to us; Isḥāq b. Ismāʿīl narrated to us; Sufyān b. ʿUyaynah narrated to us], from Jaʿfar b. Muḥammad, from his father, who said: Prayer was performed over the Messenger of God ﷺ without an imam. The Muslims entered upon him in groups, prayed over him, and left. When prayer over him was completed, ʿUmar ؓ called out: Leave the funeral bier and its people. Notes Ibn Kathīr and others said: Their prayer over him individually, with no one leading them, is a matter of consensus, with no disagreement about it. Ibn Kathīr said: If the ḥadīth of Ibn Masʿūd were sound—that is, the previous one in the chapter on his gathering his companions—it would be explicit in that, and it would be a matter of devotional practice whose meaning we do not comprehend. I say: The ḥadīth has a good chain, and no one may say that they had no imam because they only began preparing him—peace and blessings be upon him—after the pledge of allegiance to Abū Bakr was complete. There is disagreement about its rationale. Imam al-Shāfiʿī said: They prayed over him individually because of the greatness of the Prophet ﷺ—may my father and mother be his ransom—and their rivalry over who should lead the prayer over him, and they prayed once after another. End quote. Some scholars said: No one led them so that each person might perform the prayer over him directly, and so that the Muslims' prayer over him might be repeated time after time, from each individual among the Companions, their men, women, and children, even the slaves and slave women. Al-Suhaylī and others said: The Muslims prayed over him singly, with no one leading them. Whenever a group came, they prayed over him. This is specific to him ﷺ, and such an action could only be by divine instruction. It is also narrated that he enjoined that. Al-Ṭabarī mentioned it [with a chain], and the juristic point is that God Almighty made prayer over him obligatory upon us by His saying: "Pray over him and greet him with peace" [al-Aḥzāb: 56]. The ruling of this prayer that the verse includes is that it should not be led by an imam, and the prayer over him at his death is included in the wording of the verse, encompassing it and the prayer over him in every circumstance. Moreover, the Lord, Blessed and Exalted, [has informed that He prays over him and His angels, so when the Lord, Exalted, is the one praying along with the angels, it is said: the believers, then the believers' prayer must follow the angels' prayer, and the angels are the imams]. End quote. Abū ʿUmar—may God Almighty have mercy on him—said: The people's prayer over him singly, with no one leading them, is a matter of consensus among the people of the Sunnah and the transmitters; they do not disagree about it. Countless scholars concurred with Abū ʿUmar on that, and they reported consensus. Abū ʿUmar criticized some Maghribis because Ibn al-Qaṣṣār reported disagreement over whether they performed the known prayer over him or merely supplicated, and whether they prayed individually or in congregation, and they differed over who led them. It was said: Abū Bakr, and that was narrated with a chain that is not sound because of Ḥarām b. ʿUthmān, who is very weak. Ibn Diḥyah said: It is weak with certainty because of the weakness of its narrators and its interruption, and some scholars criticized it in several ways. First: What is found in the books of military expeditions and ḥadīth is what he mentioned, and it is not found that they prayed over him with an imam in any sound, good, or weak ḥadīth. Second: Imam al-Shāfiʿī, Yaḥyā b. Maʿīn, and al-Jawzajānī said: The narration from Ḥarām. Imam Mālik and Yaḥyā said: He is not trustworthy, and more than one ḥāfiẓ accused him. Third: The previous ḥadīth of Ibn Masʿūd, which has come through multiple paths that strengthen one another and raise the ḥadīth to near the level of good, and it is explicit in what Abū ʿUmar said. Abū al-Khaṭṭāb b. Diḥyah said: The correct view is that the Muslims prayed over him individually, with no one leading them, and Imam al-Shāfiʿī ؓ affirmed that. He said: That is because of the greatness of the Messenger of God ﷺ—may my father and mother be his ransom—and their rivalry over who should lead the prayer over him, and they prayed over him once after another. Ibn Kathīr said: Assuming it is sound, it would be a matter of devotional practice whose meaning is not comprehended. The correct view, held by the majority, is that the Companions' prayer over him was a real prayer, not merely supplication. Al-Qāḍī ʿIyāḍ said that, and al-Nawawī followed him—may God Almighty have mercy on them both. A small group held that the customary funeral prayer was not performed over him ﷺ; rather, people came and supplicated and asked for mercy. Al-Bājī said: One view is that he ﷺ is superior to every martyr, and the martyr's merit suffices him from prayer over him, so the Messenger of God ﷺ is more deserving. He said: He differs from the martyr in washing, because the martyr is exempted from washing to avoid removing the blood from him, since it is desired that it remain for its fragrance and because it is a sign of his martyrdom in the Hereafter. There is nothing on the Prophet ﷺ whose removal is disliked, so they differ. Fourth: He said in al-Mawrid: I copied from the handwriting of our shaykh, the ḥāfiẓ and ascetic Abū ʿAbd Allāh Muḥammad b. ʿUthmān, known as al-Ḍiyāʾ al-Rāzī, who said: Saḥnūn b. Saʿīd said: I asked all the jurists of the garrison cities whom I met, from the people of the Maghrib and the Mashriq, about the prayer over the Prophet ﷺ after his death: Did they pray over him? And how many takbīrs did they say over him? None of them knew until I came to Madinah, and I met ʿAbd Allāh b. Mājishūn and asked him. He said: Ninety-two prayers were performed over him, and likewise over his uncle Ḥamzah. He said: I said: How do you know this rather than other people? He said: I found it in the chest that Mālik left, which contained the deep questions and problematic ḥadīths, in his handwriting, from Nāfiʿ, from Ibn ʿUmar ؓ. Al-Ḥāfiẓ Abū al-Faḍl al-ʿIrāqī said in his versed biography: But this is not a connected chain from Mālik in the books of the critics.
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