{"fatawa":{"id":7375,"title":"Isnaad of the hadeeth, \u201cWhatever Allaah has permitted in His Book is halaal\u201d and the ruling thereon","slug":"isnaad-of-the-hadeeth-whatever-allaah-has-permitted-in-his-book-is-halaal-and-the-ruling-thereon","order":"","question":"My question is about a hadeeth \u2013 \u201cWhatever 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: \u2018and your Lord is never forgetful\u2019 [Maryam 19:64].\u201d 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.  \r\nBut according to the website al-Durar al-Sunniyyah many things were said about this hadeeth, such as: its isnaad is very weak (da\u2019eef 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\u2019 reports; its isnaad includes Sayf ibn Haroon al-Barjami who was classed as da\u2019eef by a number of scholars, but Abu Na\u2019eem classed him as thiqah (trustworthy); it is da\u2019eef.  \r\nShaykh Abu Ishaaq al-Huwayni said in his website that it is da\u2019eef (weak). What is your opinion about this hadeeth? Is it valid for us to quote it as evidence?  \r\nShould we ignore the ahaadeeth concerning which the scholars\u2019 opinions differed?.","answer":"Praise be to Allaah.\r\nFirstly: This hadeeth was narrated in similar versions from a number of the Sahaabah (may Allaah be pleased with them), as follows: \r\n\r\n1 \u2013 It was narrated from Abu\u2019l-Darda\u2019 (may Allaah be pleased with him) in a marfoo\u2019 report: \u201cWhatever 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: \u2018and your Lord is never forgetful\u2019 [Maryam 19:64].\u201d \r\n\r\nNarrated by al-Daaraqutni in his Sunan (2\/137); al-Haakim in al-Mustadrak (2\/406 and 10\/12); al-Tabaraani in Musnad al-Shaamiyeen (3\/209) through a number of isnaads from \u2018Aasim ibn Raja\u2019 ibn Haywah from his father from Abu\u2019l-Darda\u2019 from the Prophet (peace and blessings of Allaah be upon him). \r\n\r\nThis isnaad is munqati\u2019 (interrupted), as there is a clear gap between Raja\u2019 ibn Haywah and Abu\u2019l-Darda\u2019, as Raja\u2019 died in 112 AH and Abu\u2019l-Darda\u2019 died in 32 AH. \r\n\r\nIbn Hajar said in his biography of Raja\u2019 ibn Haywah in Tahdheeb al-Tahdheeb (3\/229): His reports from Abu\u2019l-Darda\u2019 are mursal. End quote. \r\n\r\nAl-Dhahabi (may Allaah have mercy on him) said concerning this hadeeth: Its isnaad is munqati\u2019. End quote. \r\n\r\nAl-Muhadhdhab fi Ikhtisaar al-Sunan al-Kubra by al-Bayhaqi (8\/3975). \r\n\r\nAl-Mu\u2019allimi (may Allaah have mercy on him) said likewise in al-Anwaar al-Kaashifah (301). \r\n\r\n2 \u2013 It was narrated from Salmaan al-Faarisi in the words: \u201cThe Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about ghee, cheese and wild donkeys. He said: \u2018The 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.\u2019\u201d  \r\n\r\nNarrated by al-Tirmidhi (1726); Ibn Maajah (3367); al-Haakim in al-Mustadrak (4\/129); and from him by al-Bayhaqi in al-Kubra (9\/320 and 10\/12). It was narrated by al-Tabaraani in al-Kabeer (6\/250) via Sayf ibn Haroon al-Barjami from Sulaymaan al-Taymi from Abu \u2018Uthmaan from Salmaan. \r\n\r\nAl-Mazzi said in Tahdheeb al-Kamaal (8\/255): Its isnaad includes Sayf ibn Haroon. Ibn Ma\u2019een said: That is not the case. Al-Nasaa\u2019i said: He is da\u2019eef (weak). Al-Daaraqutni said: He is da\u2019eef matrook (weak, rejected). End quote. \r\n\r\nAl-Tirmidhi said: This is a ghareeb hadeeth which we do not know in any marfoo\u2019 report except via this isnaad. Sufyaan and others narrated these words from Sulaymaan al-Taymi from Abu \u2018Uthmaan 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 \u2018Uthmaan from Salmaan in a mawqoof report. Al-Bukhaari said: Sayf ibn Haroon is muqaarib al-hadeeth. End quote. \r\n\r\nIbn Abi Haatim said in \u2018Ilal al-Hadeeth (2\/10): \r\n\r\nMy father said: This is a mistake. It was narrated by trustworthy narrators from al-Taymi from Abu \u2018Uthmaan 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.\r\n\r\nAhmad said: It is munkar, and it was also classed as munkar by Ibn Ma\u2019een. \r\n\r\nThis was quoted by Ibn Rajab in Jaami\u2019 al-\u2018Uloom wa\u2019l-Hukam (2\/69). \r\n\r\nShaykh al-Albaani said in al-Ta\u2019leeqaat al-Radiyyah (3\/54): \r\n\r\nIts isnaad is very weak (da\u2019eef jiddan), but its meaning is sound. End quote. \r\n\r\n3 \u2013 It was narrated from Abu Tha\u2019labah al-Khushani (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: \u201cAllaah 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.\u201d  \r\n\r\nNarrated by a number of scholars, all via Dawood ibn Abi Hind from Mak-hool from Abu Tha\u2019labah. \r\n\r\nThey differed concerning Dawood ibn Abi Hind. \r\n\r\nHafs 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 in al-\u2018Ilal (6\/324). \r\n\r\nIt was also narrated by \u2018Ali ibn Mas-har in a marfoo\u2019 report as recorded by al-Bayhaqi in al-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 in al-\u2018Ilal (6\/324). \r\n\r\nIbn Rajab said in Jaami\u2019 al-\u2018Uloom wa\u2019l-Hakam (2\/68): \r\n\r\nIt has two faults: \r\n\r\n1 \u2013 There is no proof that Mak-hool heard from Abu Tha\u2019labah, This was stated by Abu Shahr al-Dimashqi, Abu Na\u2019eem al-Haafiz and others. \r\n\r\n2 \u2013 There is a difference of opinion concerning his marfoo\u2019 and mawqoof reports from Abu Tha\u2019labah. Some of them narrated it from Mak-hool from his words, but al-Daaraqutni said in al-\u2018Ilal (6\/324): What is more likely to be correct is that they are marfoo\u2019. He said: And this is more well known. End quote. \r\n\r\nIbn Hajar said: Its men are thiqaat (trustworthy) but it is munqati\u2019 (interrupted). End quote. Al-Mataalib al-\u2018Aaliyah (3\/271). \r\n\r\nAl-Dhahabi said: Munqati\u2019 (interrupted). Al-Muhadhdhab (8\/3976). \r\n\r\nAl-Albaani said: There is some interruption in its isnaad. End quote. Tahqeeq Riyadh al-Saaliheen (1841). \r\n\r\nConclusion: The isnaads of this hadeeth are not free of weakness, but can it be regarded as strong when they are taken all together? \r\n\r\nSome of the scholars were of this view. Al-Nawawi classed as hasan the hadeeth of Abu Tha\u2019labah, as it says in al-Adhkaar (505). It was classed as saheeh by Ibn al-Qayyim in I\u2019laam al-Muwaqqi\u2019een (1\/221) and by Ibn Katheer in his Tafseer (1\/405). Al-Albaani said in Tahqeeq al-Eemaan li Ibn Taymiyah (43): It is hasan because of corroborating reports. \r\n\r\nAl-Albaani classed as hasan the hadeeth of Salmaan al-Faarisi in Saheeh al-Tirmidhi (1726). In al-Mishkaat (4156) it says: It is saheeh mawqoof, but it may be classed as hasan because of marfoo\u2019 corroborating reports. \r\n\r\nBut 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\u2019l-Darda\u2019 is plainly munqati\u2019 (interrupted), the hadeeth of Salmaan al-Faarisi is munkar and it is a mistake to regard it as marfoo\u2019 (attributable to the Prophet (peace and blessings of Allaah be upon him)), and the hadeeth of Abu Tha\u2019labah is munqati\u2019 and there is some dispute as to whether it is marfoo\u2019. \r\n\r\nThis report from Ibn \u2018Abbaas (may Allaah be pleased with him) is saheeh, but it is his words (not the Prophet\u2019s). This was narrated by Abu Dawood (2800). \r\n\r\nIbn Katheer said in Irshaad al-Faqeeh (1\/367): its isnaad is saheeh.  \r\n\r\nIt was classed as saheeh by al-Albaani in Saheeh Abi Dawood and Mishkaat al-Masaabeeh (4074). \r\n\r\nThe general meaning of the hadeeth is also established in the basic principles of Islam, and is quoted and accepted by the scholars. \r\n\r\nIbn al-\u2018Arabi said in \u2018Aaridat al-Ahwadhi (4\/185): The meaning of this hadeeth is proven in al-Saheeh. End quote. \r\n\r\nAbu Bakr ibn al-Sam\u2019aani 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\u2019labah. End quote. \r\n\r\nJaami\u2019 al-\u2018Uloom wa\u2019l-Hikam (2\/70). \r\n\r\nFor more information on the meaning of the hadeeth and commentary on it, see Ibn Rajab\u2019s commentary on this hadeeth in Jaami\u2019 al-\u2018Uloom wa\u2019l-Hikam, commentary on hadeeth no. 30 (2\/68-87). \r\n\r\nSecondly: \r\n\r\nIt 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\u2019l-Darda\u2019, and he classed its isnaad as da\u2019eef 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. \r\n\r\nThe 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. \r\n\r\nAnd Allaah knows best.\r\n\r\nIslam Q&A","status":1,"created_at":"2014-10-25T20:51:56.000000Z","updated_at":"2014-10-25T20:51:56.000000Z","language_id":1,"fatawacate_id":31,"parent_id":7374,"author_id":"","books":[],"articles":[],"videos":[],"audios":[],"author_name":"","category_name":"\u0627\u0644\u0623\u062d\u0627\u062f\u064a\u062b \u0627\u0644\u0635\u062d\u064a\u062d\u0629","category_slug":"","get_date":"2014-10-25"},"translations":[],"fatawa_books":[],"fatawa_articles":[],"fatawa_videos":[],"fatawa_audios":[],"url":"http:\/\/www.islamland.com\/eng\/api\/fatawas\/7375"}