The narrations of burying in Islam

Zahabi has said in the book '' Al-Abar''
Imam Muhammad Ben Ahmad Soleiman, Abu Al-Abbas Horvi passed away in that year. He was a jurisprudent and Mohades and he wrote a lot of books. He also travelled Sham and Iraq. He has narrated narrations from Abi Hafas Felas and some persons in his own rank.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (died in 748 Hejira) Al-Ebr Fi Khabar Min Ghabar v 2 p 100; researched by: D. Salah Al-Din Al-Moajed; published by: Kuwait; second edition; 1984

Abu Isa Musa Ben Abd Al-Rahman Ben Saeid:

Ibn Hajar has written in book '' Taghrib Al-Tahzib''
موسى بن عبد الرحمن بن سعید بن مسروق الكندی المسروقی أبو عیسى الكوفی ثقة من كبار الحادیة عشرة مات سنة ثمان وخمسین ت س ق.
Musa Ben Abd Al-RahmanKandi was reliable and one of dignitaries in the eleventh rank.
Al-Asghalani Al-Shafei, Ahmad Ibn Ali IbnHajarAbolfazl (died in 852 Hejira) Taghrib Al-Tahzib v 1 p 552; no 6987; researched by: Muhammad Avame; published by: Dar Al-Rashid Syria; first edition; 1406 Hejira; 1986
In addition, Zahabi has written in book '' Al-Kashef''
Termezi, Nasaei, EbnMaje, EbnMaje, EbnArube and EbnAbiHatem have narrated from Musa Ben Abd Al-RahmanKandithat is reliable.
Al-Kashef v 2 p 305 no 5713;

Abu Muhammad, Ubeid Ben Al-Sebah Ben Sabih:

Ibn Haban has mentioned his name in book '' Al-Saghat'' and he has said
عبید بن الصباح الكوفى یروى عن الكوفیین وكان راویا لكامل أبى العلاء روى عنه أهل بلده المسروقى وغیره.
Ubeid Ben Al-SebahKufi has narrated from Kufi persons and he is a complete narrator of Abi Al-Ala…
Al-Tamimi Al-Basti, Abu Hatam Muhammad IbnHebanIbn Ahmad (died in 354 Hejira) Al-Seghat v 8 p 429; no 14248; researched by: Al-SayedSharaf Al-Din Ahmad; published by: Dar Al-Fekr; first edition; 1395; 1975
Zehbi has written in book '' Tarikh Al-Eslam''
عبید بن الصباح بن صبیح
أبو محمد الكوفی المقریء أخو عمرو بن الصباح. أخذ القراءة عرضاً عن حفص، وهو من أجل أصحابه وأضبطهم. روى عنه القراءة عرضاً أحمد بن سهل الأشنانی. قال : وكان ما علمت من الورعین المتقین. مات سنة خمس وثلاثین ومائتین.
Abu Muhammad Al-Kufi has heard recitation from Hafas directly. He is one of the best companions of Hafas Ben Ghias and one of persons that has recorded his recitations well. Ahmad Ben SahlAshnai has learned recitation from him directly and he has said '' as far as I know, he is the most devout person''.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hejira) History of Islam and Vafiat Al-Mashahir and Alam v 17 p 267; researched by: D. Umar Abd Al-Salam Tadmeri; published by: Dar Al-Ketab Al-Arabi; Lebanon; Beirut; first edition; 1407 Hejira; 1987

Abu Umar, Hafas Ben Ghias:

It has been narrated from Bokhari, Mosalam and other SehahSete
Hafas Ben Ghias, Abu Umar Ben Kufiwas judge and jurisprudent and he was reliable. His memory changed alittle in the last moments of his life.
Al-Asghalani Al-Shafei, Ahmad Ibn Ali IbnHajarAbolfazl (died in 852 Hejira) Taghrib Al-Tahzib v 1 p 173; no 1430; researched by: Muhammad Avame; published by: Dar Al-Rashid Syria; first edition; 1406 Hejira; 1986

Abu Al-Monzar, Hesham Ben Arve:

It has been narrated from Bokhari, Moslem and other SehahSete
هشام بن عروة أبو المنذر وقیل أبو عبد الله القرشی أحد الأعلام سمع عمه بن الزبیر وأباه وعنه شعبة ومالك والقطان توفی 146 قال أبو حاتم ثقة إمام فی الحدیث ع.
Hesham Ben Arve was one of Mashahir. Abu Hatam has said '' he was reliable and the Imam of Hadith science.
Al-Zahabi Al-Shafei, Shams Al-Din Abu Abdullah Muhammad Ibn Ahmad Ibn Osman (Died in 748 Hejira) Al-Kashef Fi Marefat Min LahRevayat Fi Al-KotobAl-Sette; v 2 p 337; no 5972; researched by: Muhammad Avame; published by: Dar Al-GhebleSeghat; Olov Institute; Jade; first edition; 1413 Hejira; 1992

Abu Abdullah, Arve Ben Zobeir:

عروة بن الزبیر أبو عبد الله عن أبویه وخالته وعلی وخلق وعنه بنوه عثمان وعبد الله وهشام ویحیى ومحمد والزهری قال بن سعد كان فقیها عالما كثیر الحدیث ثبتا مأمونا قال هشام صام أبی الدهر ومات وهو صائم فی موته أقوال منها 93 و 94 ع.
Arve Ben Zobeir, Ebn Sad has said '' he was jurisprudent and scientist and he said a lot of Hadiths and he was reliable. Hesham has said '' he fasted all of time and he passed away when he had fasted.
Al-Kashef v 2 p 18 no 3775
Hence, the document of this narration is completely valid and there is no problem about its document.
Ibn Jozi has narrated this story in book '' Talghih Fahum''
Ibn Al-Jozi Al-Hanbali, Jamal Al-Din Abu Al-FarajAbd Al-RahmanIbn Ali Ibn Muhammad (died in 597 Hejira) TalghihFohumAhl Al-Asar Fi Oyoon Al-Tarikh and Al-Seir; v 1 p 79; published by: Dar Al-ArghamIbnAbi Al-Argham; first edition; 1997

The second narration:

Tabarani in book '' Al-Majam Al-Kabir'' and other Sunni scientists have narrated this story with valid document from Malek Ben Anas, the head of Maleki religion:
حدثنا عَمْرُو بن أبی الطَّاهِرِ بن السَّرْحِ الْمِصْرِیُّ ثنا عبد الرحمن بن عبد اللَّهِ بن عبد الْحَكَمِ ثنا عبد الْمَلِكِ الْمَاجِشُونُ قال سمعت مَالِكًا یقول قُتِلَ عُثْمَانُ رضی اللَّهُ عنه فَأَقَامَ مَطْرُوحًا على كُنَاسَةِ بنی فُلانٍ ثَلاثًا فَأَتَاهُ اثْنَا عَشَرَ رَجُلا فِیهِمْ جَدِّی مَالِكُ بن أبی عَامِرٍ وَحُوَیْطِبُ بن عبد الْعُزَّى وَحَكِیمُ بن حِزَامٍ وَعَبْدُ اللَّهِ بن الزُّبَیْرِ وَعَائِشَةُ بنتُ عُثْمَانَ مَعَهُمْ مِصْبَاحٌ فی حِقٍّ فَحَمَلُوهُ على بَابٍ وَإِنَّ رَأْسَهُ یقول على الْبَابِ طَقْ طَقْ حتى أَتَوْا بِهِ الْبَقِیعَ فَاخْتَلَفُوا فی الصَّلاةِ علیه فَصَلَّى علیه حَكِیمُ بن حِزَامٍ أو حُوَیْطِبُ بن عبد الْعُزَّى شَكَّ عبد الرحمن ثُمَّ أَرَادُوا دَفْنَهُ فَقَامَ رَجُلٌ من بنی مَازِنٍ فقال وَاللَّهِ لَئِنْ دَفَنْتُمُوهُ مع الْمُسْلِمِینَ لأُخْبِرَنَّ الناس فَحَمَلُوهُ حتى أَتَوْا بِهِ إلى حَشِّ كَوْكَبٍ فلما دَلُّوهُ فی قَبْرِهِ صَاحَتْ عَائِشَةُ بنتُ عُثْمَانَ فقال لها بن الزُّبَیْرِ أسكتی فَوَاللَّهِ لَئِنْ عُدْتِ لأَضْرِبَنَّ الذی فیه عَیْنَاكِ فلما دَفَنُوهُ وَسَوَّوْا علیه التُّرَابَ قال لها بن الزُّبَیْرِ صِیحِی ما بَدَا لَكِ أَنْ تَصِیحِی قال مَالِكٌ وكان عُثْمَانُ بن عَفَّانَ رضی اللَّهُ عنه قبل ذلك یَمُرُّ بِحُشٍّ كَوْكَبٍ فیقول لَیُدْفَنَنَّ ها هنا رَجُلٌ صَالِحٌ.
Abd Al-Molek Ben Majeshun said that he heard that he said '' Usman was killed. Then his corpse was in the dumpster of a person for three days. Twelve persons, such as: MalekAbiAmer, Haviteb Ben Abd Al-Azi, Hakim Ben Hazam, Abdullah Ben Zobeir and Aeshe, the daughter of Usman, came to bury Usman. They had a lantern with them. When they were passing the corpse of Usamn through a door, he hit the door and it made noise. They carried it to Baghie and then there was disagreement about praying for him. Finally Hakin Ben Hazam or Haviteb Ben Abd Al-Azi prayed for him, hesitation was from Abd Al-Rahamn. When they decided to bury him, a man from BaniMazen stood up from BaniMazen and said '' if you bury him among the Muslims, I will inform the people''. Then they picked up the corpse of Usman to carry it to Hash Kokab. When they put it into the grave, Aeshe, the daughter of Usman, called out. Hence, Abdullah Ben Zobeir said to him '' if you keep calling out, I will hit your eyes''.
When they buried him and flattened the dirt of his grave, Abdullah Ben Zobeir said to her'' now you can call out as much as you like''. Malek said '' when Usman Ben Afan passed by Hash Kokab, he said '' as a matter of fact, a righteous man will be buried here ''.
Al-Tabarani, Abu Al-GhasemSoleimanIbn Ahmad IbnAyoob (died in 360 Hejira) Al-Mojam Al-Kabir v 1 p 78; hadith no 109; researched by: HamdiIbnAbd Al-Majid Al-Salafi;; published by: Maktabat Al-Zahra; Al-Mosel; second edition; 1404 Hejira; 1983
-Al-Tamimi, Abu Al-Arab Muhammad Ibn Ahmad IbnTamimIbnTamam (died in 333 Hejira) Al-Mehn v 1 p 87; researched by: D. Umar Soleiman al-Aghili; published by: Dar Al-Olum; Al-Riyadh; Saudi Arabia; first edition; 1404 Hejira; 1984
-Al-Esbahani, Abu Naeem Ahmad IbnAbudllah (died in 430 Hejira) Marefat Al-Sahabe; v 1 p 68; according to Jamat Al-Kabir;
-IbnAbd Al-Bar Al-Namri Al-Ghortobi Al-Maleki, Abu Umar YousefIbn Abdullah IbnAbd Al-Bar (died in 463 Hejira) Al-Estiab Fi Marefat Al-Ashab v 3 p 1047; researched by: Ali Muhammad Al-Bajavi; published by: Dar Al-Jeil; Beirut; first edition; 1412 Hejira
-Al-Mezi, Abu Al-HojajYousefIbn Al-ZakiAbd Al-Rahman (died in 742 Hejira) Tahzib Al-Kamal v 19 p 225; researched by: D. Bashar AvadMarouf; published by: Al-Resalat Institute; Beirut; first edition; 1400 Hejira; 1980
-Al-Asghalani Al-Shafei, Ahmad Ibn Ali IbnHajarAbolfazl (died in 852 Hejira) Talkhis Al-Habir Fi Ahadith Al-Rafei Al-Kabir v 2 p 145; researched by: Al-Sayyed Abdullah Hashem Al-Yamani Al-Madani; published by: Medina; 1384 Hejira; 1964

After Heisami narrated this narration, he said
رواه الطبرانی وقال الحش البستان ورجاله ثقات.
Al-Heisami, Abu Al-Hassan Nur Al-Din Ali IbnAbiBakr (died in 807 Hejira) Majma Al-Zavaed v 9 p 95; published by: Dar Al-RianToras; Dar Al-Ketab Al-Arabi; Cairo; Beirut; 1407
A person may find a fault that this narration is Morsal because Malek Ben Anas died in 179 A.H. and he did not narrate from narrators before himself; hence, it has no value.
To answer to this matter, we should say that the Sunni scientists believe in the Morsel narrations of Imam Malek the same as narrations with valid document.
Ghazi Ayaz has written about this matter
. وقال : مراسیل مالك أصح من مراسیل سعید بن المسیب ومن مراسیل الحسن ومالك اصح الناس مرسلاً وقال سفیان : إذا قال مالك بلغنی فهو إسناد. وقال یحیى بن سعید : مرسلات مالك صحاح. وقال یحیى كان أصحابنا یقولون مرسلات مالك إسناده. قال ابن وهب مالك واللیث إسناد وإن لم یسند أو قال إبراهیم الحربی مالك لا یرسل إلا عن ثقة وسئل أحمد بن حنبل عن حدیث جعفر بن محمد فقال ما أقول فیه وفیه وقد روى عنه مالك.
The Morsal narrations of Malek are more valid than the Morsal narrations of Saeid Ben Mosib and HasanBasri ;Malek has the most valid Morsal narrations. SofyanSuri has said '' when Malek says '' I have narrated this narration'', it will be considered document for me''. Yahya Ben Saeid has said '' the Morsel narrations of Malek are the most valid ones''. Yahya has said '' our companions have said that the Morsel narrations of Malek are the same as his Mosnad'' EbnVahab has said '' the remarks of Malek and Leis are considered as document if its document will not be mentioned''. Ibrahim Horbi has said '' Malek narrates narrations as Morsal provided that they are reliable''. Ahmad Ben Hanbel was asked about the narration of Jafar Ben Muhammad and then he said '' how can we criticize him whereas Malek has narrated narrations from him''.
Al-Ghazi Ayaz; AbolfazlAyazIbn Musa IbnAyaz Al-Yahsaba Al-Sabti; (Died in 544 Hejira) Tartib Al-Madarek and Taghrib Al-MasalekMarefatAlamMazhabMalek v 1 p 66; researched by: Muhammad Salem Hashem; published by: Dar Al-Kotob Al-Elmie; Beirut; first edition; 1418 Hejira; 1998
This fault is false. Although this narration is considered Morsal, It will be reason for the Sunni scientists the same as the narration of Mosnad and Sahih.

The third narration:

Tabari has written in the book '' history''
ذكر الخبر عن الموضع الَّذِی دفن فِیهِ عُثْمَان رَضِیَ اللَّهُ عَنْهُ ومن صلى عَلَیْهِ وولی أمره بعد مَا قتل إِلَى أن فرغ من أمره ودفنه
حَدَّثَنِی جَعْفَرُ بْنُ عَبْدِ اللَّهِ الْمُحَمَّدِیّ، قَالَ: حَدَّثَنَا عَمْرو بن حماد، وعلی بن حُسَیْن، قَالا: حَدَّثَنَا حُسَیْن بن عِیسَى، عَنْ أَبِیهِ، عن أَبِی مَیْمُونَةَ، عن أبی بشیر العابدی، قَالَ: نبذ عُثْمَان رَضِیَ اللَّهُ عَنْهُ ثلاثة أیام لا یدفن، ثُمَّ إن حكیم بن حزام القرشی، ثُمَّ أحد بنی أسد بن عبد العزى، وجبیر بن مطعم بن عدی بن نوفل بن عبد مناف كلما عَلِیًّا فِی دفنه، وطلبا إِلَیْهِ أن یأذن لأهله فِی ذَلِكَ ففعل، وأذن لَهُمْ علی، فلما سمع بِذَلِكَ قعدوا لَهُ فِی الطریق بالحجارة، وخرج بِهِ ناس یسیر من أهله، وهم یریدون بِهِ حائطا بِالْمَدِینَةِ، یقال لَهُ حش كوكب، كَانَتِ الیهود تدفن فِیهِ موتاهم، فلما خرج بِهِ عَلَى الناس رجموا سریره، وهموا بطرحه.
فبلغ ذَلِكَ عَلِیًّا، فأرسل إِلَیْهِم یعزم عَلَیْهِم لیكفن عنه، ففعلوا، فانطلق حَتَّى دفن رَضِیَ اللَّهُ عَنْهُ فِی حش كوكب، فلما ظهر مُعَاوِیَة بن أَبِی سُفْیَانَ عَلَى الناس، أمر بهدم ذَلِكَ الحائط، حَتَّى أفضى بِهِ إِلَى البقیع، فأمر الناس أن یدفنوا موتاهم حول قبره حَتَّى اتصل ذَلِكَ بمقابر الْمُسْلِمِینَ.
The mention of place that Usman was buried; who prayed for him; who took care of shrouding and burying him after his murder:
It has been narrated from Abi Bashir Al-Abedi that Usman was not buried for three days. Then Hakim Ben HazamGhorshi, one ofBaniAsad Ben Abd Al-Azi, Jabir Ben Matam talked with Imam Ali (peace be upon him) about his bury and requested to let his family to bury him and Hazrat Ali accepted it.
When they heard this story, they sat in his path while they had stone with them. Some persons came to help his family and they wanted to bury Usman in a garden in Medina, it is called Hash Kokab, that dead Jewish people are buried there. When they took the corpse of Usman out, the people hit the coffin with stone and they wanted to make the corpse of Usman fall on the earth.
When Imam Ali (peace be upon him) informed, he sent a person and ordered them to leave him and they accepted it. Then they took Usman in order to bury him in Hash Kokab. When Moavie became the governor, he ordered to destroy the wall so that Hash Kokab can be connected to Baghie and he ordered people to their dead people around the corpse of Usman so that his grave can be connected to the graves of the Muslims.
Al-Tabari, Abu Jafar Muhammad IbnJarirIbnYazidIbnKasirIbnGhaleb (Died in 310 Hejira) History of Tabari v 2 p 687; published by: Dar Al-Kotob Al-Elmie; Beirut
Ibn Al-Jozi Al-Hanbali, Jamal Al-Din Abu Al-FarajAbd Al-RahmanIbn Ali Ibn Muhammad (died in 597 Hejira) Al-Montazam Fi History Al-Moluk Al-Amam; v 5 p 58; published by: Dar Sader; Beirut; first edition; 1358
Muhammad Ben YahyaAndelsi has written about the murderer of Usman
وقد ذكر الجاحظ أن عمارا قام وسط مسجد المدینة فقال نحن قتلنا عثمان كافرا وكان یمنع أن یدفن فی مقابر المسلمین وأن یصلی علیه فی مصلاهم حتى ترك على مزبلة ثلاثة أیام لم یدفن فدفنه أبن الزبیر فی خفیة فی بئر فی حش كوكب ومحمد بن أبی بكر فی بنی تمیم یعاونون عمارا
Jahez has narrated that Amar stood in the centre of the mosque of Medina and said '' we killed Usman when he was unbeliever''. He prevented from burying Usman at the cemeteries of the Muslims and praying for him in the public prayer. Hence, his was in the dumpster for three days and he was not buried until the son of Zobeir buried him in a well in Hash Kokab by secret and Muhammad Ben AbiBakr along with Bonyam(lack of getting permission to bury Usman) for helped Tim Amar in this action.
Al-Maleghi Al-Andolesi, Muhammad IbnYahyiaIbnAbiBakr (died in 741 Hejira) Al-Tamhid and Al-Bayan Fi Maghtal Al-Shahid Osman v 1 p 225; researched by: D. Mahmud YousefZaed; published by: Dar Al-Seghat; Doha; Qatar; first edition; 1405 Hejira
Ibn Khaldun has written in the introduction of his book
وكان قتله لثمان عشرة خلت من ذی الحجة وبقی فی بیته ثلاثة أیام
Killed in Zi Al-Haje 18 and his corpse was at his home for three days. Usman was
Ibn Khaldun Al-Hazrami, Abd Al-RahmanIbn Muhammad (died in 808 Hejira) MoghadamatIbnKhaldun v 2 p 601; published by: Dar Al-Ghalam; Beirut; 1984; fifth edition
Of course, there is no reason that the corpse of Usman was at his house. All of the narrations demonstrate that his corpse was thrown in a dumpster and it was there for three days.