by the hadith of ‘Ali. This is not sound because the statement of ‘Ali [is susceptible to what] (10) Ishaq mentioned, and to the reason we mentioned regarding it. There is no generalization in the wording that would encompass both matters; therefore, abrogation by an ambiguous matter is not permitted. Furthermore, ‘Ali’s statement that "the Messenger of Allah (may Allah bless him and grant him peace) stood and then sat" indicates the initiation of the act of standing, whereas in this case, only the continuation of the act existed. When this is established, the most apparent of the two narrations from Ahmad is that what is meant by "placing it down" is placing it down from the necks of the men, which is the opinion of those we mentioned previously. Al-Thawri narrated the hadith as: "When you follow a funeral, do not sit until it is placed on the ground." Abu Mu‘awiyah narrated it as: "until it is placed in the lahd (niche)." The hadith of Sufyan is more authentic. As for one who goes ahead of the funeral, there is no harm if he sits before it reaches him. Al-Tirmidhi (11) said: It was narrated from some of the scholars among the Companions of the Prophet (may Allah bless him and grant him peace) that they would go ahead of the funeral and sit before it reached them, and when the funeral came, they would not stand for it, due to what has preceded.
355 - Issue; He said: (The most entitled of people to pray over him is the one to whom he bequeathed that he should pray over him).
This is the school of Anas, Zayd ibn Arqam, Abu Barzah, Sa‘id ibn Zayd, Umm Salamah, and Ibn Sirin (1). Al-Thawri, Abu Hanifah, Malik, and al-Shafi‘i said: The guardian (wali) is more entitled, because it is a guardianship that is ranked according to the ranking of the male agnates ('asabat), so the guardian in it is more entitled, like the guardianship of marriage. We argue by the consensus of the Companions, may Allah be pleased with them. It is narrated that Abu Bakr bequeathed that ‘Umar should pray over him. Ahmad stated this. He said: And ‘Umar bequeathed that Suhayb should pray over him. And Umm Salamah bequeathed that
(10) In [A] and [M]: "is susceptible to what". (11) He mentioned it in: Chapter on the concession regarding abandoning standing for it, from the chapters on funerals. ‘Aridat al-Ahwadhi 4/265. (1) In [Ziyadah]: "and Ishaq".
بِحَدِيثِ عليٍّ. ولا يَصِحُّ؛ لأنَّ قولَ عليٍّ [مُحْتَمِلٌ لما] (١٠) ذَكَرَهُ إسحاقُ، والسَّبَبَ الذي ذَكَرْنَاهُ فيه، وليس في اللَّفْظِ عُمُومٌ، فيَعُمُّ الأمْرَيْنِ جميعا، فلم يَجُزِ النَّسْخُ بِأمْرٍ مُحْتَمِلٍ، ولأنَّ قولَ عليٍّ: قامَ رسولُ اللهِ -صلى اللَّه عليه وسلم- ثم قَعَدَ. يَدُلُّ على ابْتِدَاءِ فِعْلِ القِيَامِ، وها هُنا إنَّما وُجِدَتْ منه الاسْتِدَامَةُ. إذا ثَبَتَ هذا، فأظْهَرُ الرِّوَايَتَيْنِ عن أحمدَ أنَّه أُرِيدَ بالوَضْعِ وَضْعُها عن أعْناقِ الرِّجَالِ، وهو قولُ مَن ذَكَرْنَا مِن قَبْلُ. وقد رَوَى الثَّوْرِيُّ الحَدِيثَ: "إذا اتَّبَعْتُمُ الجِنَازَةَ فلا تَجْلِسُوا حَتَّى تُوضَعَ بالأَرْضِ". ورَوَاه أبو مُعَاوِيَةَ: "حَتَّى تُوضَعَ في اللَّحْدِ". وحَدِيثُ سُفْيَانَ أصَحُّ. فأمَّا من تَقَدَّمَ الجِنَازَةَ فلا بَأْسَ أن يَجْلِسَ قبلَ أن تَنْتَهِىَ إليه. قال التِّرْمِذِيُّ (١١): رُوِىَ عن بعضِ أهْلِ العِلْمِ مِن أصْحَابِ النَّبِيِّ -صلى اللَّه عليه وسلم-، أنَّهم كانوا يَتَقَدَّمُونَ الجِنَازَةَ، فيَجْلِسُونَ قبلَ أن تَنْتَهِىَ إليهم، فإذا جَاءَتِ الجِنَازَةُ لم يَقُومُوا لها. لما تَقَدَّمَ.
٣٥٥ - مسألة؛ قال: (وأَحَقُّ النَّاسِ بِالصَّلَاةِ عَلَيْهِ مَنْ أَوْصَى لَهُ أنْ يُصَلِّىَ عَلَيْهِ).
هذا مذهبُ أنَسٍ، وزيدِ بنِ أرْقَمَ، وأبي بَرْزَةَ، وسَعِيدِ بن زيدٍ، وأُمِّ سَلَمَةَ، وابنِ سِيرِينَ (١). وقال الثَّوْرِيُّ، وأبو حنيفةَ، ومَالِكٌ، والشَّافِعِيُّ: الْوَلِيُّ أحَقُّ؛ لأنَّها وِلَايَةٌ تَتَرَتَّبُ بِتَرَتُّبِ العَصَباتِ، فَالوَلِيُّ فيها أوْلَى، كوِلايَةِ النِّكاحِ. ولَنا، إجْماعُ الصَّحابَةِ، رَضِىَ اللهُ عنهم، رُوِىَ أنَّ أبا بكرٍ أوْصَى أن يُصَلِّىَ عليه عمرُ. قالَه أحمدُ. قال: وعمرُ أوْصَى أن يُصَلِّىَ عليه صُهَيْبٌ. وأُمُّ سَلَمَةَ أوْصَتْ أنْ
(١٠) في أ، م: "يحتمل ما".(١١) ذكره في: باب الرخصة في ترك القيام لها، من أبواب الجنائز. عارضة الأحوذى ٤/ ٢٦٥.(١) في ازيادة: "وإسحاق".
