Fwd: Scholar Alert - [ Hipertention, Diabetic foot syndrome ]

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Scholar Alert: [ Hipertention, Diabetic foot syndrome ]

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Da'eef (weak) hadeeths, Dought & clear, - * The correct way to describe the sun is that it “prostrates beneath the Throne” and not that it “sets in a spring of warm water”

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It is narrated by Abu Dawood in as-Sunan (3991) that Abu Dharr (may Allah be pleased with him) said: I was with the Messenger of Allah (blessings and peace of Allah be upon him), riding a donkey, and the sun was setting. He said: “Do you know where this (sun) goes?” I said: Allah and His Messenger know best. He said: “It sets in a spring of warm water (innaha taghrubu fi ‘aynin hami’ah).” Is this hadeeth saheeh? If it is, then what does it mean? I have heard some non-Muslims using this to stir up doubts about Islam and cast aspersions on it.
Praise be to Allah.
Firstly:
The hadeeth of Abu Dharr (may Allah be pleased with him) which describes the place where the sun goes was narrated via Ibraaheem ibn Yazeed at-Taymi, from his father, from Abu Dharr, from the Prophet (blessings and peace of Allah be upon him.
It was narrated from Ibraaheem at-Taymi by al-Hakam ibn ‘Utaybah, al-A‘mash, Fudayl ibn Ghazwaan, Haroon ibn Sa‘d, and Moosa ibn al-Musayyab, as was stated by Ibn Mandah inal-Eemaan(2/926)
They narrated it via two isnaads:
The first isnaad:
It was narrated by al-A‘mash, Yoonus ibn ‘Ubayd, Moosa ibn al-Musayyab and Haroon ibn Sa‘d. In this report it says that the sun goes and prostrates beneath the Throne or before its Lord; there is no mention of a spring of warm water. It appears in several versions, of which we will mention one here:
It was narrated that Abu Dharr (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said to Abu Dharr when the sun set: “Do you know where it goes?” I said: Allah and His Messenger know best. He said: “It goes and prostrates beneath the Throne, then it asks for permission (to rise) and permission is given to it. Soon it will prostrate, but it will not be accepted from it, and it will ask for permission (to rise) but permission will not be given to it; it will be said to it: “Go back to where you came from.’ So it will rise from its place of setting, and that is what Allah, may He be glorified, refers to in the verse (interpretation of the meaning):“And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing” [Yaa-Seen 36:38].
It was narrated via A‘mash by al-Bukhaari in hisSaheeh(no. 3199, 4802 and 7424); Muslim in hisSaheeh(no. 159); Abu Dawood at-Tayaalisi inal-Musnad(1/368); Ahmad inal-Musnad(35/282, 429); at-Tirmidhi inas-Sunan(no. 2186, 3227 – he said: It is hasan saheeh; an-Nasaa’i inas-Sunan al-Kubra(10/229); at-Tabari inJaami‘ al-Bayaan, 20/516); al-Bazzaar inal-Bahr al-Zukhaar(9/409); Abu ‘Awaanah inal-Mustakhraj(1/100-101); at-Tahhaawi inSharh Mushkil al-Athaar(1/254); Ibn Hibbaan in hisSaheeh(14/24); al-Qutay‘i inJuz’ al-Alf Dinar(p. 183); Abu Nu‘aym inal-Musnad al-Mustakhraj ‘ala Saheeh Muslim(1/222); al-Baghawi inat-Tafseer(4/14); Abu ash-Shaykh inal-‘Azamah(4/1192); Ibn Mandah inal-Eemaan(2/924) andat-Tawheed(1/134, 135); Ibn Bashraan inal-Amaali(p. 159); al-Bayhaqi inal-Asma wa as-Sifaat(2/273); Ibn ‘Asaakir inal-Mu‘jam(2/1015); Abu Nu‘aym inHilyat al-Awliya’(4/216) and others.
It was narrated via Yoonus ibn ‘Ubayd by Imam Muslim in hisSaheeh(no. 159); an-Nasaa’i inas-Sunan al-Kubra(10/96); at-Tabari inJaami‘ al-Bayaan(12/249); Abu ‘Awaanah inal-Mustakhraj(1/100); Abu al-‘Abbaas as-Siraaj inHadeeth as-Siraaj(3/258); Ibn Hibbaan in hisSaheeh(14/21); Abu ash-Shaykh inal-‘Azamah(4/1189); Ibn Mandah inal-Eemaan(2/925, 926) and inat-Tawheed(1/136); Abu Nu‘aym inal-Mustakhraj(1/221).
It was narrated via Moosa ibn al-Musayyab by: Abu ash-Shaykh al-Asbahaani inal-‘Azamah (4/1188);
And via Haroon ibn Sa‘d by at-Tabaraani inal-Mu‘jam al-Kabeer(4/373); Abu ash-Shaykh al-Asbahaani inal-‘Azamah(4/1190).
Abu Nu‘aym (may Allah have mercy on him) said:
This is a saheeh hadeeth on which they (the hadeeth scholars) are agreed, from the hadeeth of al-A‘mash from Sufyaan ath-Thawri and others. It was narrated from at-Taymi al-Hakam ibn ‘Utaybah, Fudayl ibn ‘Umayr, Haaroon ibn Sa‘d, Moosa ibn al-Musayyab, Habeeb ibn Abi al-Ashras, and from Yoonus ibn ‘Umayd among the Basris.
End quote fromHilyat al-Awliya’(4/216)
The second isnaad:
It was narrated by al-Hakam ibn ‘Utaybah only, from Ibraaheem at-Taymi; in this report it says that the sun sets in a spring of warm water.
It was narrated that Abu Dharr said: I was riding behind the Messenger of Allah (blessings and peace of Allah be upon him) when he was on a donkey and the sun was setting. He said: “Do you know where this (sun) sets?” I said: Allah and His Messenger know best. He said: “It sets in a spring of warm water (innaha taghrubu fi ‘aynin haamiyah).”
Narrated by Ahmad inal-Musnad(35/363); Abu Dawood inas-Sunan(no. 4002); Hafs ad-Doori in Juz’ Qiraa’aat an-Nabi sall Allahu ‘alayhi wa sallam (p. 123); al-Bazzaar inal-Bahr al-Zakhaar(9/407); as-Siraaj in hisHadeeth(3/258); al-Haakim inal-Mustadrak(2/267) – he said: This is a hadeeth with a saheeh isnaad, although they (al-Bukhaari and Muslim) did not narrate it. All of them narrated it via Yazeed ibn Haaroon, from Sufyaan ibn Husayn, from al-Hakam.
Al-Bazzaar said: We do not know that anyone narrated it from al-Hakam ibn ‘Utaybah, from Ibraaheem, from his father, from Abu Dharr except Sufyaan ibn Husayn. Yoonus ibn ‘Ubayd narrated it from Ibraaheem at-Taymi, Sulayman al-A‘mash and Haroon ibn Sa‘d. End quote.
Secondly:
From the above it is clear that the version of the hadeeth of Abu Dharr which is most likely to be correct is the first one, in which it says: “It goes and prostrates beneath the Throne”, in which it makes no mention of it setting “in a spring of warm water (innaha taghrubu fi ‘aynin haamiyah).” This is based on several factors:
~1~
This wording is that on which the majority of narrators and those with the best memories agreed upon, in the report from Ibraaheem at-Taymi.
~2~
The second version (“in a spring of warm water”) was narrated only by al-Hakam ibn ‘Utaybah from Ibraahem, and al-Hakam – although he was trustworthy – was described by an-Nasaa’i as mudallis [i.e., he used vague wording to give a wrong impression] inDhikr al-Mudalliseen(no. 11). Ibn Hibbaan said: He used to engage in tadlees. End quote fromath-Thiqaat(4/144). None of those who narrated his hadeeth said that he clearly stated that he heard it from the previous narrator; rather they all said that his report included the word‘an(from – instead of ‘I heard’, etc). Ibn Hajar mentioned him inMaraatib al-Mudalliseenin the second rank of mudalliseen (p. 30), who are the ones whose tadlees the imams (leading scholars) tolerated and from whom they narrated reports that they regarded as sound, because of their prominence and because they rarely engaged in tadlees compared to others, such as ath-Thawri; or (it was tolerated) because they did not use engage in tadlees except when narrating from a trustworthy source, such as Ibn ‘Uyaynah. The fact that this report is contrary to the report narrated by the trustworthy narrators confirms the possibility that tadlees occurred in this hadeeth in particular.
~3~
The first version was narrated by both al-Bukhaari and Muslim, whereas the second version was not narrated by these two shaykhs. That is because they thought the first version was more likely to be correct than any other. Undoubtedly the reports in the books of al-Bukhaari and Muslim take precedence, according to the critics and scholars, than those in other books andMusnads.
~4~
There is a great difference between the two versions. The first one describes the sun as prostrating beneath the Throne, whether at the time of sunset or at any other time, according to different versions of the hadeeth. Prostration beneath the Throne is a matter of the unseen, and no one knows how it is except Allah, may He be glorified and exalted. He, may He be glorified and exalted, has told us that all created things prostrate to Him, as He says (interpretation of the meaning):
“See you not that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawab (moving living creatures, beasts, etc.), and many of mankind? But there are many (men) on whom the punishment is justified”
[al-Hajj 22:18].
No one knows how this prostration is or when it happens or its real nature except Allah, may He be glorified and exalted. Similarly, the hadeeth of Abu Dharr is no different from this verse at all, and there is nothing objectionable in it.
Al-Khattaabi (may Allah have mercy on him) said:
It cannot be denied that it halts beneath the Throne, in a manner that we cannot see or comprehend; rather this is speaking about a matter of the unseen. So we should not disbelieve in it or ask how it happens, because our knowledge cannot comprehend it.
End quote fromA‘laam al-Hadeeth Sharh Saheeh al-Bukhaari(p. 1893)
With regard to the second version, “It sets in a spring of warm water”, this is problematic, because the setting of the sun occurs when its disc disappears below the horizon, and it sets on some people and rises on others because of the movement of the earth around it. So it is not possible that the sun, which is of immense size, could disappear into a spring of warm water. With regard to the words of Allah, may He be exalted, in the story of Dhu’l-Qarnayn (interpretation of the meaning):“Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water” [al-Kahf 18:86], the commentators said that what is meant is to depict the scene that appeared before him, for he saw it on the horizon of the sea, as if it were sinking into it at the time of setting. The Holy Qur’an does not tell us that this was something that happnened in a real sense; hence Allah, may He be glorified, said “he found it setting” and He did not say “it was setting in a spring of black muddy (or hot) water.”
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
That is, he way he saw the sun was as if it was setting in the ocean, which is something that happens to everyone who stands on the shore: he sees the sun as if it is setting into the sea, when in fact it does not leave the celestial path on which it is firmly established.
End quote fromTafseer al-Qur’an al-Kareem(5/191)
To sum up: whoever casts aspersions on the Sunnah because of this wording is ignorant of the precision of the hadeeth scholars in examining different versions of the hadeeth and distinguishing between the reports which are proven and those which are not proven. The fact that some scholars regarded this report as saheeh is problematic; rather what they intended was to class as saheeh the basis of the hadeeth, not to suggest that this version is more correct than that which is proven inas-Saheehayn: “It goes and prostrates beneath the Throne.”
In order to refute this specious argument, it is sufficient to note that the scholars of Islam were unanimously agreed that the earth is round and that all the celestial bodies are also round. It is on that basis that night and day alternate, because of the movements and rotation of these heavenly bodies. This is clear from many texts of the Qur’an and Sunnah.
Ibn Taymiyah (may Allah have mercy on him) said:
The heavenly bodies are round, according to the Muslim scholars among the Sahaabah and those who followed them in guidance; that was also proven from them with isnaads mentioned in the appropriate places. In fact, more than one of the Muslim scholars narrated that there was consensus among the Muslims on that point.
End quote fromMinhaaj as-Sunnah an-Nabawiyyah(5/442)
The Muslims were ahead of others in knowledge of astronomy; if the apparent meaning of this hadeeth contradicts that, then there would not have been consensus on the contrary; but the correct view is that the hadeeth does not contradict the scientific, astronomical facts.
And Allah knows best.

- PUBLISHERNajimudeeN M

Da'eef (weak) hadeeths, Dought & clear, - * He is asking how he can be truly just in all things

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my name is XXX i pronounced shahada like a year and a half ago.
1) can you be just with all of humanity? abu huraira reported a bedouin came to the prophet laysallam and said i want to be the most just of men. he said do for others what you would do for yourself and you will be the most just of men in the quran it mentions that if one cannot be just with a women he shouldnt marry her hence only marry one . so the question is can you be just with all of humanity or try to be?
2)this is for me since i dont feel im just / like when i see a creature i do what i can for it./like if i believe it has bad health i try to give it good health: ex: dog i try to give it good health by rubbing spinal cord but i feel i should be doing more since i would want more done for me... i come to think that im not being just with myself by worshipping allah alone and following his guidance.... your advice?
Praise be to Allah.
Firstly:
It is good to see among people one who loves to be just and is eager to do so, and is asking for more details and how to achieve that. It is by virtue of justice that the heavens and the earth are maintained, and justice is the foundation on which the best interests of people and countries may be served. It is one of the most important things that Allah has enjoined in His holy Book. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Verily, Allah enjoins Al-‘Adl (i.e. justice and worshipping none but Allah Alone - Islamic Monotheism) and Al-Ihsan (i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet SAW in a perfect manner), and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed.”
[an-Nahl 16:90]
“Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer.”
[an-Nisa’ 4:58].
The shar‘i principle that is based on the mercy of Allah, may He be exalted, and His will to make things easier for people, dictate that the Muslim should obey whatever he can of these commands. So he should attain justice in his own life, deal with the people around him on the basis of justice, and interact with all other creatures on that basis; all of that should be in accordance with what he is able to do, for absolute justice belongs only to Allah, may He be glorified and exalted.
Hence when Allah, may He be exalted, enjoined fairness and giving full weight and measure – which is a type of justice – He followed that with a statement that there is no blame attached to that which is beyond one’s capability. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e. judge between men or give evidence, etc.), say the truth even if a near relative is concerned, and fulfill the Covenant of Allah, This He commands you, that you may remember”
[al-An‘aam 6:152].
It says inMafaateeh al-Ghaybby ar-Raazi (13/180):
It should be noted that because it is possible that someone may think that it is obligatory to fulfil the command to the highest degree – which is very difficult when it comes to justice – Allah, may He be exalted, followed that with something that spares us this difficulty, as He says: “We burden not any person, but that which he can bear.” End quote.
Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said:
“and give full measure and full weight with justice” means doing so fairly, faithfully and completely. If you strive hard to do that, then “We burden not any person, but that which he can bear” that is, only as much as he is able to bear, without causing him undue difficulty. If a person is keen to give full weight and measure, then some shortcoming occurs without any negligence on his part and without him realizing it, then Allah is Pardoning and Oft-Forgiving. From this verse and similar verses the scholars of usool determined that Allah does not give anyone a burden greater than he can bear, and in the case of one who fears Allah with regard to what He has commanded, and has done all that he is able to in that regard, there is no blame on him for anything other than that.
End quote fromTayseer al-Kareem al-Mannaan, p. 280
Al-‘Allaamah Muhammad Rasheed Rida (may Allah have mercy on him) said:
“We burden not any person, but that which he can bear” – this is a new sentence which explains the ruling concerning the difficulties that may be faced by people of piety and religious commitment when they are trying to be fair in measures and weights, because being fair is something very subtle that cannot be achieved every time you measure or weigh out something, unless you use scales such as those used for weighing gold, which gives the weight to the accuracy of one gram or less. To commit oneself to achieving that level of accuracy when buying grains or produce is very difficult. This is a matter that may arise in the mind of the pious person; he may wonder what the ruling is (i.e., how accurate must one be?). The answer to that question came in this verse: Allah does not burden any person but that which he can bear, so that there will be no great pressure or hardship in seeking to achieve something that is very difficult. Therefore Allah did not burden the one who buys and sells the foods mentioned above, and similar items, by requiring him to weigh or measure to the accuracy of one gram. Rather Allah instructs him to be fair and just when weighing and measuring, whether he is doing it for himself or to give to others, according to what is customary, so that he will be certain that he is not being unfair by giving more or less than that which is regarded as fair according to custom.
The principle of making things easy and keeping the burden within the limits that a person could bear – which dictates waiving anything that could cause undue hardship or difficulty – is one of the strongest foundations of this sharee‘ah, which is based on the foundation of truth and justice; there is no set of man-made laws that could equal it. If the Muslims acted in accordance with this principle, then their dealings and transactions would become proper and would flow smoothly, which would create trust and honesty among them, and they would offer an example for cheaters and corrupt people to learn from. Their affairs would not have become corrupted and they would not have lost trust among themselves, which was replaced with trust of the foreigners who are aiming to control and dominate them, which is what happened when they abandoned these principles and guidelines. As a result you now see some ignorant apostates spouting nonsense and saying ‘our religion is the cause of our backwardness and that led to others going ahead of us.’
End quote fromTafseer al-Manaar, 8/168
Our advice to you is to do your best to achieve justice in all areas of your life. So be fair to yourself by focusing on that which will lead to salvation and victory in the hereafter; avoid that which will cause you to slip and fall short, so that you will not expose yourself to punishment. Be just towards other people by upholding ties of kinship, treating people kindly and pardoning those who mistreat you; love for them what you love for yourself of good. Be just towards plants, animals and the earth by showing mercy and compassion, and avoid causing harm. Then if Allah sees you doing this, He will reward you by His leave as He, may He be glorified and exalted, says (interpretation of the meaning):“Is there any reward for good other than good? Then which of the Blessings of your Lord will you both (jinns and men) deny?” [ar-Rahmaan 55:60-61].
Secondly:
With regard to the hadeeth mentioned in the question, it does not have any saheeh isnaad (sound chain of narrators) from the Prophet (blessings and peace of Allah be upon him) and it was not narrated by any of the authors of the famous books of hadeeth. Rather it was mentioned by al-Muttaqi al-Hindi in his bookKanz al-‘Ummaal(16/127) where he said:
Shaykh Jalaal ad-Deen as-Suyooti (may Allah have mercy on him) said: I found in the handwriting of Shaykh Shams ad-Deen ibn al-Qammaah in a collection of his, (a narration) from Abu’l-Abbaas al-Mustaghfiri: I went to Egypt, intending to seek knowledge from Imam Abu Haamid al-Masri, and I asked him about the hadeeth of Khaalid ibn al-Waleed. He told me to fast for one year, then I asked him again about (that hadeeth). Then he told me its isnaad (chain of narration) from his shaykhs, going back to Khaalid ibn al-Waleed, who said: A man came to the Prophet (blessings and peace of Allah be upon him) and said: I am going to ask you about what will happen in this world and the hereafter. He said to him: “Ask about whatever you like.” … And among the things he asked was: I want to be the most just of people. He said: “Love for people what you love for yourself; you will be the most just of people.” End quote.
This – as you can see – is not sufficient to prove that this hadeeth is sound, because the names of the chain of narration going back to Khaalid ibn al-Waleed (may Allah be pleased with him) are not mentioned.
It says inFataawa al-Lajnah ad-Daa’imah(4/454):
This hadeeth is not saheeh because there are unknown narrators in its isnaad. End quote.
‘Abd al-‘Azeez ibn Baaz, ‘Abd ar-Razzaak ‘Afeefi, ‘Abdullah ibn Ghadyaan
Shaykh Ibn Baaz (may Allah have mercy on him) said:
This hadeeth is fabricated and its narrators are unknown. It is as if the one who fabricated it compiled its text from saheeh hadeeths and the words of some of the scholars, and some of its phrases are odd and are not in harmony with shar‘i evidence. Undoubtedly the correct view with regard to the matters mentioned in this hadeeth is that which is indicated by the saheeh hadeeths; as for this text, it cannot be relied upon or quoted as evidence, because it does not have a saheeh isnaad.
End quote fromMajmoo‘ Fataawa Ibn Baaz, 26/326
There is a sentence in this fabricated hadeeth, that is proven in the saheeh report according to which the Prophet (blessings and peace of Allah be upon him) said: “Love for other people what you love for yourself, (then) you will be a Muslim.”
Narrated by Ahmad inal-Musnad, 13/459; classed as saheeh by al-Albaani inas-Silsilah as-Saheehah, no. 930.
It was also narrated from Anas ibn Maalik (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No one of you (truly) believes until he loves for his brother what he loves for himself.”
Narrated by al-Bukhaari (13) and Muslim (45).
And Allah knows best.

- PUBLISHERNajimudeeN M