. JI ದ : ; (cont.)

By that time, Dawood's retentive abilities may not have been what they were earlier in his life. Another example is the narration in al-Haakim's Mustadrak.5 The narrator from Dawood in that case is Ali ibn Mushir. Ali was born around the year 120 A.H.6 This was three years later than Ishaaq's birth. The same argument could be made concerning when he must have heard hadith from Dawood ibn Abu Hind. This fact, again, casts further doubt on this particular hadith, especially if this is the only somewhat strong chain of this hadith.7 Allah knows best. The hadith has been narrated through other chains, as can be seen in Figure 30.1. It is recorded as a hadith of Abu al-Darda by al-Tabaraani in al­ Mujam al-Sagheer and ibn Adi. But that narration goes through Asram ibn Haushab. Both Al-Tabaraani and ibn Adi stated that the only one who narrated it on Qurrah's authority was Asram.8 Yahya ibn Maeen called Asram, "a liar, 1 Judging by what is written about Makhool, it is most likely the case that the chain is broken and it is not a problem of tadlees. Makhool did not meet many Companions and he was well-known for not giving the complete chains for his reports. See Abdul Rahmaan ibn Abu Haatim al-Raazi, Kitaab al-Maraaseel (Beirut: Daar al-Kutub al-Ilmiyah, 1 983), pp. 165-166; Salaah al-Deen Khaleel al-Alaai, Jaami al-Tahseelfi Ahkaam al-Maraaseel (Beirut: Aalim al-Kitaab, 1986), pp. 285-286. 2 See Bishaar Maroofs footnotes to Yusuf al-Mizi, Tahdheeb al-Kamaal fl Asmaa al-Rijaal (Beirut: Muassasat al-Risaalah, 1 987), vol. 8, p. 466. 3 Al-Mizi, vol. 8, p. 466. 4 al-Dhahabi, Siyar, vol. 9, p. 1 7 1 . 5 Abu Abdullah al-Haakim, al-Mustadrak ala al-Saheehain (Beirut: Daar al-Marifah, n.d.), vol. 4, p. 1 15. 6 Al-Dhahabi, Siyar, vol. 8, p. 485. 7 Due to time limitations, this author is not able to research every narrator who narrated this hadith from Dawood. The two discussed above were chosen at random. Since the hadith has a defect that is "not removed," it was not felt necessary to continue this process. 8 Muhammad Amreed, Al-Raudh al-Daani ila al-Mujam al-Sagheer lil-Tabaraani (Beirut: al­ Maktab al-Islaami, 1 985), vol. 2, p. 250; ibn Adi, Al-Kaamil.fi Dhuafaa al-Rijaal, vol. 1 , p. 395. Hadith #30: "Allah has obligated the Obligatory Deeds . . . " an evil person." al-Bukhari, Muslim and al-Nasaai all called him abandoned (matrook ÓJfa). Al-Daaraqutni said that his hadith are rejected. lbn Hibban even stated that he would fabricate hadith and supposedly narrate them on the authority of trustworthy narrators. 1 lbn Adi called this hadith baatil (Jb4) or false. 2 A chain of this nature is completely unacceptable as supporting or corroborating evidence. It is as if it were non-existent. Al-Daaraqutni also records this hadith with a different chain. In Figure 30.1, it can be seen that his chain goes through Nahshal al-Khurasaani. Nahshal is also considered a rejected narrator. The scholar of hadith lshaaq ibn Rahawaih declared him to be a liar. Abu Haatim and al-Nasaai both said that he is to be abandoned. Yahya and al-Daaraqutni both called him weak. This chain also cannot be accepted for supporting evidence. 3 One is, therefore, left with only the chain going through Makhool. This chain is defective. Therefore, without any corroborating evidence, the conclusion is that this is a weak hadith. This is the conclusion of al-Albaani4, al-Hilaali5 and ibn Muhammad6• General Comments About the Hadith This hadith is a weak hadith. Therefore, there is no need to discuss it in detail. However, it should be pointed out that the commentators on this hadith do not take this hadith at face value. In other words, they do not say that every deed concerning which Allah was silent must be permissible or cannot be 1 See Muhammad al-Dhahabi, Meezaan al-ltidaal fl Naqd al-Rijaal (Beirut: Daar al-Marifah, n.d.), vol. I , pp. 272-273; Ahmad ibn Hajr, Lisaan al-Mizaan (Beirut: Daar al-Fikr, 1988), vol. l , rP· 5 1 5-5 16. lbn Adi, vol. I , p. 395. 3 Adheemabaadi, Al-Taleeq al-Mughni, vol. 4, p. 297. 4 Muhammad Naasir al-Deen al-Albaani, Ghaayat al-Maraam fl Takhreej Ahadeeth al-Halaal wa al-Haraam (Beirut: al-Maktab al-Islaami, 1985), pp. 17-19. 5 Al-Hilaali, Eeqaadh, p. 4 1 7. 6 lbn Muhammad, pp. 1 791 82. Ibn Muhammad also discusses other hadith which could be considered supporting evidence for this hadith. However, those other hadith have a difference in meaning that set them apart from this particular hadith. One such hadith from Abu al-Darda states, "What Allah has permitted in His book is permissible and what He has forbidden in His book is forbidden. What He is silent about is pardoned, so accept from Allah what He has pardoned for you. For verily, Allah had not forgotten anything." Then he read the verse, "Your Lord is not forgetful" (Maryam 64). This was recorded by al-Haakim and al-Bazzaar. Al­ Tirmidhi and ibn Majah have something similar on the authority of Salmaan. Those hadith have a meaning that is very different from the hadith under discussion here.