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عن أنس بن مالك قال‏:‏ لما ماتت فاطمة بنت أسد بن هاشم أم علي رضي الله عنهما دخل عليها رسول الله صلى الله عليه وسلم فجلس عند رأسها فقال‏:‏ ‏”‏رحمك الله يا أمي، كنت أمي بعد أمي، تجوعين وتشبعيني، وتعرين وتكسيني، وتمنعين نفسك طيباً وتطعميني، تريدين بذلك وجه الله والدار الآخرة‏”‏‏.‏ ثم أمر أن تغسل ثلاثاً فلما بلغ الماء الذي فيه الكافور سكبه رسول الله صلى الله عليه وسلم بيده، ثم خلع رسول الله صلى الله عليه وسلم قميصه فألبسها إياه، وكفنها ببرد فوقه، ثم دعا رسول الله صلى الله عليه وسلم أسامة بن زيد وأبا أيوب الأنصاري وعمر بن الخطاب وغلاماً أسود يحفرون، فحفروا قبرها، فلما بلغوا اللحد حفره رسول الله صلى الله عليه وسلم بيده وأخرج ترابه بيده، فلما فرغ دخل رسول الله صلى الله عليه وسلم فاضطجع فيه فقال‏:‏ ‏”‏الله الذي يحيي ويميت، وهو حي لا يموت، اغفر لأمي فاطمة بنت أسد، ولقنها حجتها، ووسِّع عليها مدخلها بحق نبيك والأنبياء الذين من قبلي فإنك أرحم الراحمين‏”‏‏.‏ وكبر عليها أربعاً، وأدخلوها اللحد هو والعباس وأبو بكر الصديق رضي الله عنهم‏

Anas Ibn Malik Ibn Al-Nadr (radiallahu anhu) reported that when Fatimah the daughter of Assad died, who took care of the Messenger of Allah during the years he spent at his Uncle’s home, and she was the mother of Ali bin Abi Talib, he entered her home and sat close to her head and said: May Allah have mercy on you O mother after my mother, and he praised her, and offered his garment to cover her body with it in the grave and ordered to dig a tomb for her. He also dug the tomb and took out the soil by his own hands and then laid down in it and then said: Allah who gives life and takes it and He lives and dies not. Forgive my mother Fatimah the daughter of Asad and grant her ease at her entryway through the right of Your Prophet and the Prophets before me for You are the most compassionate.


► Tabarani in Mu’jam Al-Kabir (24:351) and Tabarani in Mu’jam Al-Ausat Vol 1 Hadith 189

► Abu Nu‘aym in his Hilya (1985 ed. 3:121) 

This narration is classified as authentic 
according to the standards of Imaam ibn Hibbaan and Haakim. [Raf’ul Manaarah pg.147; Maqaalaatul Kawthari]

Haafiz Ibn Hajar Al-Haytami [RA] (states) that its chain of narrators is good 

[Refer to his footnotes on Al-Manaasik of Imaam Nawawi [RA] pg.500…] 

al-Hafiz Ibn Hajar al-Haytami [rah]
 is also reported to have said that this narration has a Jayyid Sanad (a good chain of transmission) in his al-Jawhar al-Munazzam. 

Imam al-Samhudi 
in his Khulasatul Wafa bi-Akhbar Dar al-Mustafa has apparently mentioned that this hadith has a Jayyid Sanad.

Abu Nuaym chains contain Rawh ibn Salàh al-Hàkim asserted was trustworthy and highly dependable (thiqa ma’mun) –as mentioned by Ibn Hajar in Lisàn al-Mïzàn (2:465 #1876), Ibn Hibbàn included him in al-Thiqàt (8:244), and al-Fasawï considered him trustworthy (cf. Mamdoh, Raf‘ [p. 148]). 

Al-Haythamï (9:257) said: 
“Al-Tabarànï narrated it in al-Kabïr and al-Awsat and its chain contains Rawh ibn Salàh whom Ibn Hibbàn and al-Hàkim declared trustworthy although there is some weakness in him, and the rest of its sub-narrators are the men of sound hadïth.” 

I was unable to find Abu Hàtim’s declaration of Rawh as trustworthy reported by Shaykh Muhammad ibn ‘Alawï in his Mafàhïm (10th ed. p. 145 n. 1). Nor does Shaykh Mahmod Mamdoh in his discussion of this hadïth in Raf‘ al-Minàra (p. 147-155) mention such a grading on the part of Abu Hàtim although he considers Rawh “truthful” (sadaq) and not “weak” (da‘ïf), according to the rules of hadïth science when no reason is given with regard to a narrator’s purported discreditation (jarhmubham ghayr mufassar). 

Mamdoh (p. 149-150) noted that although Albànï in his Silsila Da‘ïfa (1:32-33) claims it is a case of explicated discreditation (jarh mufassar) yet he himself declares identically-formulated discreditation cases as unexplicated and therefore unacceptable in two different contexts! Ibn ‘Alawï adds that the hadïth is also narrated from Ibn ‘Abbàs by Ibn ‘Abd al-Barr –without specifying where –and from Jàbir by Ibn Abï Shayba, but without the du‘à. 

Imàm al-Kawtharï said of this hadïth in his Maqàlàt (p. 410):
 “It provides textual evidence whereby there is no difference between the living and the dead in the context of using a means (tawassul), and this is explicit tawassul through the Prophets, while the hadïth of the Prophet from Abu Sa‘ïd al-Khudrï ‘O Allàh, I ask You by the right of [the promise made to] those who ask You (bihaqqi al-sà’ilïna ‘alayk)’* constitutes tawassul through the generality of Muslims, both the living and the dead.”