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

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

Treatment of various ailments
DA Rhodes - US Patent 20,150,246,229, 2015
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Syndrome, hypercholesterolemia,
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Clinical and Laboratory Diagnosis
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Osteomyelitis should be considered in patients with diabetes with a
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MEDICAL USE OF A DPP-4 INHIBITOR
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Saheeh (sound) hadeeths, Dought & Clear, - * Is naad of the hadeeth,“Whatever Allaah has permitted in His Book is halaal” and the ruling there on

mwb

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My question is about a hadeeth – “Whatever Allaah has permitted in His Book is halaal, whatever He has forbidden is haraam, and whatever He was silent about is pardoned, so accept the pardon of Allaah, for Allaah was not forgetful. Then he recited this verse: ‘and your Lord is never forgetful’ [Maryam 19:64].” This hadeeth was classed as saheeh by Shaykh al-Albaani (may Allaah have mercy on him) in al-Silsilah al-Saheehah (5/325), and classed as hasan on p. 14 of Ghaayat al-Maraam.
But according to the website al-Durar al-Sunniyyah many things were said about this hadeeth, such as: its isnaad is very weak (da’eef jiddan) although its meaning is sound; its isnaad is good; its isnaad is saheeh; it is saheeh mawqoof and may be regarded as hasan because of corroborating marfoo’ reports; its isnaad includes Sayf ibn Haroon al-Barjami who was classed as da’eef by a number of scholars, but Abu Na’eem classed him as thiqah (trustworthy); it is da’eef.
Shaykh Abu Ishaaq al-Huwayni said in his website that it is da’eef (weak). What is your opinion about this hadeeth? Is it valid for us to quote it as evidence?
Should we ignore the ahaadeeth concerning which the scholars’ opinions differed?.
Praise be to Allaah.
Firstly: This hadeeth was narrated in similar versions from a number of the Sahaabah (may Allaah be pleased with them), as follows:
1 – It was narrated from Abu’l-Darda’ (may Allaah be pleased with him) in a marfoo’ report: “Whatever Allaah has permitted in His Book is halaal, whatever He has forbidden is haraam, and whatever He was silent about is pardoned, so accept the pardon of Allaah, for Allaah was not forgetful. Then he recited this verse:‘and your Lord is never forgetful’ [Maryam 19:64].”
Narrated by al-Daaraqutni in hisSunan(2/137); al-Haakim inal-Mustadrak(2/406 and 10/12); al-Tabaraani inMusnad al-Shaamiyeen(3/209) through a number of isnaads from ‘Aasim ibn Raja’ ibn Haywah from his father from Abu’l-Darda’ from the Prophet (peace and blessings of Allaah be upon him).
This isnaad is munqati’ (interrupted), as there is a clear gap between Raja’ ibn Haywah and Abu’l-Darda’, as Raja’ died in 112 AH and Abu’l-Darda’ died in 32 AH.
Ibn Hajar said in his biography of Raja’ ibn Haywah inTahdheeb al-Tahdheeb(3/229): His reports from Abu’l-Darda’ are mursal. End quote.
Al-Dhahabi (may Allaah have mercy on him) said concerning this hadeeth: Its isnaad is munqati’. End quote.
Al-Muhadhdhab fi Ikhtisaar al-Sunan al-Kubraby al-Bayhaqi (8/3975).
Al-Mu’allimi (may Allaah have mercy on him) said likewise inal-Anwaaral-Kaashifah(301).
2 – It was narrated from Salmaan al-Faarisi in the words: “The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about ghee, cheese and wild donkeys. He said: ‘The halaal is that which Allaah has permitted in His Book and the haraam is that which Allaah has forbidden in His Book, and whatever He was silent about is pardoned.’”
Narrated by al-Tirmidhi (1726); Ibn Maajah (3367); al-Haakim inal-Mustadrak(4/129); and from him by al-Bayhaqi inal-Kubra(9/320 and 10/12). It was narrated by al-Tabaraani inal-Kabeer(6/250) via Sayf ibn Haroon al-Barjami from Sulaymaan al-Taymi from Abu ‘Uthmaan from Salmaan.
Al-Mazzi said inTahdheeb al-Kamaal(8/255): Its isnaad includes Sayf ibn Haroon. Ibn Ma’een said: That is not the case. Al-Nasaa’i said: He is da’eef (weak). Al-Daaraqutni said: He is da’eef matrook (weak, rejected). End quote.
Al-Tirmidhi said: This is a ghareeb hadeeth which we do not know in any marfoo’ report except via this isnaad. Sufyaan and others narrated these words from Sulaymaan al-Taymi from Abu ‘Uthmaan from Salmaan. It is as if the mawqoof hadeeth is more sound. I asked al-Bukhaari about this hadeeth and he said: I do not think it is known. Sufyaan narrated from Sulaymaan al-Taymi from Abu ‘Uthmaan from Salmaan in a mawqoof report. Al-Bukhaari said: Sayf ibn Haroon is muqaarib al-hadeeth. End quote.
Ibn Abi Haatim said in‘Ilal al-Hadeeth(2/10):
My father said: This is a mistake. It was narrated by trustworthy narrators from al-Taymi from Abu ‘Uthmaan from the Prophet (peace and blessings of Allaah be upon him) in a mursal report which does not include Sulaymaan, and this is what is correct. End quote.
Ahmad said: It is munkar, and it was also classed as munkar by Ibn Ma’een.
This was quoted by Ibn Rajab inJaami’ al-‘Uloom wa’l-Hukam(2/69).
Shaykh al-Albaani said inal-Ta’leeqaat al-Radiyyah(3/54):
Its isnaad is very weak (da’eef jiddan), but its meaning is sound. End quote.
3 – It was narrated from Abu Tha’labah al-Khushani (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has enjoined obligations so do not neglect them, and He has set limits so do not transgress them, and He has declared some things forbidden so do not violate them, and He has remained silent about some things out of mercy to you, not because He forgot, so do not ask about them.”
Narrated by a number of scholars, all via Dawood ibn Abi Hind from Mak-hool from Abu Tha’labah.
They differed concerning Dawood ibn Abi Hind.
Hafs ibn Ghiyaath narrated it in a mawqoof report as noted by al-Bayhaqi (10/12); Yazeed ibn Haroon agreed with him as was mentioned by al-Daaraqutni inal-‘Ilal(6/324).
It was also narrated by ‘Ali ibn Mas-har in a marfoo’ report as recorded by al-Bayhaqi inal-Kubra(10/12); and by Ishaaq al-Azraq as noted by al-Daaraqutni (4/184); and by Muhammad ibn Fudayl as noted by al-Daaraqutni inal-‘Ilal(6/324).
Ibn Rajab said inJaami’ al-‘Uloom wa’l-Hakam(2/68):
It has two faults:
1 – There is no proof that Mak-hool heard from Abu Tha’labah, This was stated by Abu Shahr al-Dimashqi, Abu Na’eem al-Haafiz and others.
2 – There is a difference of opinion concerning his marfoo’ and mawqoof reports from Abu Tha’labah. Some of them narrated it from Mak-hool from his words, but al-Daaraqutni said inal-‘Ilal(6/324): What is more likely to be correct is that they are marfoo’. He said: And this is more well known. End quote.
Ibn Hajar said: Its men are thiqaat (trustworthy) but it is munqati’ (interrupted). End quote.Al-Mataalib al-‘Aaliyah(3/271).
Al-Dhahabi said: Munqati’ (interrupted).Al-Muhadhdhab(8/3976).
Al-Albaani said: There is some interruption in its isnaad. End quote.Tahqeeq Riyadh al-Saaliheen(1841).
Conclusion: The isnaads of this hadeeth are not free of weakness, but can it be regarded as strong when they are taken all together?
Some of the scholars were of this view. Al-Nawawi classed as hasan the hadeeth of Abu Tha’labah, as it says inal-Adhkaar(505). It was classed as saheeh by Ibn al-Qayyim inI’laam al-Muwaqqi’een(1/221) and by Ibn Katheer in hisTafseer(1/405). Al-Albaani said inTahqeeq al-Eemaan li Ibn Taymiyah(43): It is hasan because of corroborating reports.
Al-Albaani classed as hasan the hadeeth of Salmaan al-Faarisi inSaheeh al-Tirmidhi(1726). Inal-Mishkaat(4156) it says: It is saheeh mawqoof, but it may be classed as hasan because of marfoo’ corroborating reports.
But others are of the view that the severe weakness in the isnaads of this hadeeth means that it cannot be regarded as strong when all its isnaads are taken together. The hadeeth of Abu’l-Darda’ is plainly munqati’ (interrupted), the hadeeth of Salmaan al-Faarisi is munkar and it is a mistake to regard it as marfoo’ (attributable to the Prophet (peace and blessings of Allaah be upon him)), and the hadeeth of Abu Tha’labah is munqati’ and there is some dispute as to whether it is marfoo’.
This report from Ibn ‘Abbaas (may Allaah be pleased with him) is saheeh, but it is his words (not the Prophet’s). This was narrated by Abu Dawood (2800).
Ibn Katheer said inIrshaad al-Faqeeh(1/367): its isnaad is saheeh.
It was classed as saheeh by al-Albaani inSaheeh Abi DawoodandMishkaat al-Masaabeeh(4074).
The general meaning of the hadeeth is also established in the basic principles of Islam, and is quoted and accepted by the scholars.
Ibn al-‘Arabi said in‘Aaridat al-Ahwadhi(4/185): The meaning of this hadeeth is proven inal-Saheeh. End quote.
Abu Bakr ibn al-Sam’aani said: This hadeeth is one of the basic principles of Islam. It was narrated from some of them that he said: There is no single hadeeth of the Messenger of Allaah (peace and blessings of Allaah be upon him) which sums up all the basic principles of Islam apart from the hadeeth of Abu Tha’labah. End quote.
Jaami’ al-‘Uloom wa’l-Hikam(2/70).
For more information on the meaning of the hadeeth and commentary on it, see Ibn Rajab’s commentary on this hadeeth inJaami’ al-‘Uloom wa’l-Hikam, commentary on hadeeth no. 30 (2/68-87).
Secondly:
It should be noted that when the scholars rule that a specific hadeeth is sound or weak, that may refer to a specific isnaad, and does not refer to the hadeeth with all its isnaads. For example, a scholar may judge one of the isnaads to be weak, then elsewhere he may judge another isnaad of the same hadeeth to be sound. This is not a contradiction, rather it is based on a difference in the isnaads in question. This is what happened in the case of Shaykh al-Albaani when he spoke about the hadeeth under discussion here; he classed it as saheeh when reported from Abu’l-Darda’, and he classed its isnaad as da’eef in the reports of Salmaan al-Faarisi, but he classed it as hasan because of corroborating reports, so it is hasan li ghayrihi in his view. That is not a contradiction; rather it is in accordance with the principles of the science of hadeeth.
The Muslim has to follow the truth as it appears to him after researching and striving to find out what is correct (ijtihaad). If he is not able to engage in ijtihaad, then it is sufficient for him to follow well known scholars whose knowledge he trusts and who are trustworthy, and he should not pay any attention to anyone else. This includes matters of hadeeth and fiqh.
And Allaah knows best.

- PUBLISHERNajimudeeN M

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*AS'SALAMU ALAIKUM (WR, WB)*
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Thursday - Sep - 10 - 2015
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Thul-Qi'dah 25 -1436
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Saheeh (sound) hadeeths, Dought & Clear, - * Good deeds appear in the form of a man in the grave

mwb

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How sound is this hadeeth?
“When a person dies, whilst his relatives are busy with his funeral rites, a very handsome man stands at the head of the deceased and when the body is shrouded, that man comes in between the shroud and chest of the deceased, and after the burial, the people go back to their homes and the two angels Munkar and Nakeer come to the grave and they try to separate this handsome man from the deceased so that they will be able to question the deceased about his faith. But the good-looking man says: ‘He is my friend, he is my friend, and I will never leave him without intervening under any circumstances. If you are appointed to question him, then do as you are commanded, but as for me, I can never leave him until I admit him to Paradise.’ Then the handsome man turns to the deceased and says to him: ‘I am the Qur'aan that you used to recite in a loud voice sometimes and in a low voice sometimes. Do not worry. After the questioning of Munkar and Nakeer, there will be no sorrow after this day.’ When the questioning ends, the handsome man and the angels prepare a bed of silk filled with musk for the deceased in Paradise.”.
Praise be to Allaah.
What is narrated in the saheeh Sunnah about one’s good deeds taking a physical form and appearing in the form of a handsome man in the grave, including the deed of reciting the Holy Qur’aan, is as follows:
1-
It was narrated from al-Bara’ ibn ‘Aazib (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“When the believing slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with white faces like the sun, and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise…” until he said, describing the state of the believer in the grave:
“Then a voice calls out from heaven, ‘My slave has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise.’ Then there comes to him some of its fragrance, and his grave is made wide, as far as he can see. Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, ‘Receive the glad tidings that will bring you joy this day.’ He says, ‘Who are you? Your face is a face which brings glad tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O Lord, hasten the Hour so that I may return to my family and my wealth.’”
Narrated by Ahmad (4/362); classed as saheeh by al-Albaani inAhkaam al-Janaa’iz(156).
2-
It was narrated that Buraydah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say:
“The Qur’aan will meet its companion on the Day of Resurrection when his grave is opened for him, in the form of a pale man. It will say to him, ‘Do you recognize me?’ He will say: ‘I do not recognize you.’ It will say: ‘I am your companion the Qur’aan, who kept you thirsty on hot days and kept you awake at night. Every merchant benefits from his business and today you will benefit from your good deeds.’ He will be given dominion in his right hand and eternity in his left, and there will be placed on his head a crown of dignity, and his parents will be clothed with priceless garments the like of which have never been seen in this world. They will say: ‘Why have we been clothed with this?’ It will be said: ‘Because your son used to recite Qur’aan.’ Then it will be said to him: ‘Recite and ascend in the degrees of Paradise,’ and he will continue to ascend so long as he recites, either at a fast pace or a slow pace .”
Narrated by Ahmad inal-Musnad(394) and Ibn Maajah inal-Sunan(3781); classed as hasan by al-Busayri inal-Zawaa’idand by al-Albaani inal-Silsilah al-Saheehah(2829).
Al-Suyooti said in his commentary on the hadeeth (2/1242):
“In the form of a pale man”. Al-Suyooti said: This is the one whose colour has changed. It is as if he comes in this form so as to resemble his companion in this world, or to draw attention to the fact that just as his colour changed in this world because of staying up at night to read Qur’aan, the Qur’aan will appear in a similar form because of its striving on the Day of Resurrection until its companion attains the ultimate goal in the Hereafter. End quote.
I have not found anything in the saheeh Sunnah to suggest that a man’s righteous deeds will appear in the form of a man in the grave except in these two hadeeths.
As for the hadeeth which you quoted, it is not narrated in any of the reliable books of Sunnah, and we have not found it with any isnaad, saheeh (sound) or da’eef (weak). Rather it is something that appears in some chat rooms or on some sites with no proof. Perhaps some ignorant person wrote it himself then attributed it to the Prophet (peace and blessings of Allaah be upon him), to encourage the people to respect the Qur’aan and pay attention to it, but these people do not know that telling lies about the Prophet (peace and blessings of Allaah be upon him) is one of the worst of sins that doom a person to the Fire of Hell, and the good intention does not remove the burden of sin for those who tell lies and fabricate ahaadeeth as if the Prophet (peace and blessings of Allaah be upon him) said them. The Prophet (peace and blessings of Allaah be upon him) said: “Telling lies about me is not like telling lies about anyone else. Whoever tells a lie about me deliberately, let him take his place in Hell.” Narrated by al-Bukhaari (1291) and Muslim (4).
And Allaah knows best.

- PUBLISHERNajimudeeN M

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