al-Dulabi’s Kuna and other works; and he is the shaykh of this Yazid, as mentioned above. Allah knows best.

Note: Dr. al-Buti cited this hadith at the end of his book Fiqh al-Sirah as evidence for the legitimacy of visiting the Prophet’s grave—something he claimed Ibn Taymiyyah denied. Although we do not disagree with him in drawing this evidence, for its indication is apparent, we must alert readers that this claim is false and a fabrication against Ibn Taymiyyah, may Allah have mercy on him. His books abound in explicit affirmations of its legitimacy, and he even discussed its proper etiquettes at length. What Ibn Taymiyyah denies is making a journey specifically for that purpose, as intended in the hadith: “No journeys are to be undertaken except to three mosques ...”

I had already clarified this and discussed it at length, citing Ibn Taymiyyah’s own statements, in my response to al-Buti entitled A Defense of the Prophetic Hadith. So what is the meaning of the doctor’s persistence in this false allegation, even through the latest edition of his book?! The answer lies with discerning readers.

2498 — “Shall I not tell you who are the best among you? The best among you are those who live longest, provided that they remain upright.”

Abu Ya‘la narrated it in his Musnad (2/884): Al-Jarrah ibn Makhlad narrated to us: Salim ibn Nuh informed us: Suhayl informed us: Thabit informed us, from Anas, who said that the Messenger of Allah, peace and blessings be upon him, said it.

I say: The narrators in this chain of transmission are all trustworthy, except Suhayl—who is Ibn Abi Hazm, as stated in an earlier hadith recorded by Abu Ya‘la—and he is weak, as al-Hafiz definitively stated in al-Taqrib. Therefore, the statement of al-Mundhiri (4/135), followed by al-Haythami (10/203), “Abu Ya‘la narrated it with a good chain of transmission,” is not sound—unless what was meant is that it is good due to supporting evidence, for it has many corroborating reports, some of which have preceded under no. 1298.