Azami 11488

Abu Dawud (3106), Tirmidhi (2083), Ahmad (2137), and Hakim (1/342) all narrated it through the route of Shuba, from Yazid Abu Khalid, from Minhal bin Amr, from Saeed bin Jubayr, from Ibn Abbas, and he related it. Tirmidhi said, "A hasan gharib hadith, we do not know it except through the hadith of Minhal bin Amr." Its chain is hasan because of the discussion surrounding Yazid Abu Khalid Dalani, though he is hasan al-hadith, and the discussion of him is detailed in the book on funerals.Similar in meaning is what was narrated from Ali, who said, the Prophet ﷺ, when he visited a sick person, would say, "Remove the affliction, Lord of mankind, and heal, for You are the Healer. There is no healing except Your healing, a healing that leaves no illness behind." Tirmidhi (3565) and Ahmad (566) both narrated it through the route of Israil, from Abu Ishaq, from Harith, from Ali, and he related it. Tirmidhi said, "This is a hasan gharib hadith." I say, in its chain is Harith, who is Aawar, whom scholars weakened, but the hadith is sahih, having been narrated through other routes from the Prophet ﷺ.On this subject there is also what was narrated from Abu Darda, who said, I heard the Messenger of Allah ﷺ say, "Whoever among you suffers from something, or whose brother suffers from something, let him say, 'Our Lord is Allah who is in the heaven, hallowed be Your name, Your command is in the heaven and the earth, just as Your mercy is in the heaven, so place Your mercy on the earth. Forgive us our sins and our wrongdoings. You are the Lord of the good ones. Send down mercy from Your mercy, and healing from Your healing, upon this pain, so that it may be cured.'" Abu Dawud (3892), Nasai in Amal al-Yawm wal-Layla (1037), and Ibn Adi in Kamil (3/1054) all narrated it from the hadith of Layth, from Ziyada bin Muhammad, from Muhammad bin Kaab, from Fadala bin Ubayd, from Abu Darda, and he related it.Hakim narrated it (1/342–344) through this same route and said, "The two sheikhs (Bukhari and Muslim) relied upon all the narrators of this hadith except Ziyada bin Muhammad, who is a sheikh from the people of Egypt with few narrations." Dhahabi commented on this, saying, "Bukhari and others said he is munkar al-hadith." I say, it is as he said. Ziyada bin Muhammad is Ansari. Ibn Adi said, I think, and after quoting Bukhari's statement said, I know nothing of his narrations except two or three, narrated from him by Layth and Ibn Lahia, and the extent of what he has cannot be corroborated. He said, He is among the daif narrators, and his hadith is written down, and he then cited this hadith from him. Ibn Hibban said in Majruhin (362), "Very munkar al-hadith, he narrates the munkar reports from famous narrators, so he deserves to be abandoned."This same hadith was also narrated from him, from Muhammad bin Kaab Qurazi, from Fadala bin Ubayd, without mentioning Abu Darda in it. Likewise, Saeed bin Abu Maryam also narrated it, from Layth bin Saad, from Ziyada bin Muhammad Ansari, from Muhammad bin Kaab Qurazi, from Fadala bin Ubayd, that he said, Two men from the people of Iraq came seeking healing for their father, whose urine had become retained, and the people directed them to Fadala... and he related the hadith. Nasai narrated it in Amal al-Yawm wal-Layla (1038), Lalikai in Usul al-Itiqad (647, 648), and Hakim (4/218–219), all through this same route. Lalikai paired Ibn Abu Maryam with Yazid bin Khalid bin Mawhab Ramli, and he also placed it within the musnad of Abu Darda. Hakim said, "sahih in chain." This Saeed bin Abu Maryam is trustworthy and firmly established among the narrators relied upon by the community.As for this Ziyada bin Muhammad, discussion of him has already preceded, for he was placed once within the musnad of Abu Darda, and another time within the musnad of Fadala bin Ubayd. I have found a daif corroborator for him, which is what Imam Ahmad narrated (23957) from Abu Yaman, who said, Abu Bakr, meaning Ibn Abu Maryam, told us, from some sheikhs, from Fadala bin Ubayd Ansari, who said, The Prophet ﷺ taught me a ruqya, and instructed me to use it to treat whoever I encountered in need, and he related the hadith. This Ibn Abu Maryam is Abu Bakr bin Abdullah bin Abu Maryam Ghassani Shami, sometimes attributed to his grandfather, and he is daif by the agreement of the scholars, and his sheikhs are unknown.On this subject there is also what was narrated from Talq bin Habib, from his father, that he suffered from urinary retention, so he set out to Madinah and Syria seeking someone to treat him. He met a man who said, Shall I not teach you words I heard from the Messenger of Allah ﷺ, "Our Lord is Allah who is in the heaven, hallowed be Your name, Your command is in the heaven and the earth, just as Your mercy is in the heaven, place Your mercy on the earth. Forgive us our sins and our wrongdoings. You are the Lord of the good ones. Send down mercy from Your mercy, and healing from Your healing, upon this pain, so that it may be cured." Nasai narrated it in Kubra (10874) through the route of Sufyan, from Mansur, from Talq bin Habib, from his father, and he related it.He also narrated it through the route of Abu Dawud, who said, Shuba narrated to us, saying, Yunus bin Khabab informed me, saying, I heard Talq bin Habib, from a man among the people of Syria, from his father, that a man came to the Prophet ﷺ suffering from urinary retention, and the Prophet ﷺ instructed him to say... and he related the hadith. In the first chain is Habib Abu Talq, who is Anazi, and it is not known who he is. For this reason Hafiz said in Taqrib, "Unknown." In the second chain, he narrates from a man from his father, that a man came to the Prophet ﷺ, and he related the hadith, and there is severe confusion in this chain.Among the benefits.The first benefit, the permissibility of performing ruqya over water.It has become well known among the early scholars that it is permissible to perform ruqya over water and then pour it upon the sick person, or have the sick person drink it. There are many reports concerning this, of which I mention a few here.Among them is what was narrated from Yusuf bin Muhammad bin Thabit bin Qays bin Shammas, from his father, from his grandfather, that the Messenger of Allah ﷺ entered upon Thabit bin Qays while he was sick, and said, "Remove the affliction, Lord of mankind, from Thabit bin Qays bin Shammas." Then he took some soil from Bathan, placed it in a cup, blew upon it with water, then poured it over him. Abu Dawud (3885), Nasai in Kubra (10789), and Ibn Hibban (6069) all narrated it through the route of Abdullah bin Wahb, who said, Dawud bin Abdul-Rahman told me, from Amr bin Yahya Mazini, from Yusuf bin Muhammad bin Thabit bin Qays bin Shammas, from his father, from his grandfather, and he related it as a connected chain.Nasai also narrated it (10790) through the route of Ibn Jurayj, who said, Amr bin Yahya bin Umara informed us, saying, Yusuf bin Muhammad bin Thabit bin Qays bin Shammas informed me, that the Prophet ﷺ came to Thabit bin Qays... as a mursal report.The connected and mursal reports both center on Yusuf bin Muhammad bin Thabit bin Qays bin Shammas, from whom no one narrated except Amr bin Yahya Mazini, and Ibn Hibban mentioned him among the trustworthy narrators and cited this hadith of his in his Sahih.Supporting this is the practice of Ayesha, who saw no harm in seeking refuge for water and then pouring it upon the sick person. Ibn Abu Shayba narrated it (23975) from Hushaym, from Mughira, from Abu Mashar, from Ayesha, and he related it. This Abu Mashar is Ziyad bin Kulayb Hanzali, trustworthy, though it is not established that he heard from Ayesha directly.These reports, even though none of them is firmly established, are nonetheless intended to convey that ruqya, whether performed directly over the sick person, or over water which is then poured upon the sick person as will come in the chapter on ruqya for fever, or given to him to drink, is permissible.The second benefit, the permissibility of performing ruqya over non-Muslims.This is established from the hadith of Abu Saeed Khudri, that some of the companions of the Prophet ﷺ came upon a settlement among the settlements of the Arabs, but the people did not offer them hospitality. While they were in this situation, the chief of that settlement was bitten by something, so they said, Do you have any medicine or anyone who performs ruqya? The companions said, You did not offer us hospitality, and we will not do this until you give us something in return. So they offered them a flock of sheep. One of the companions then began reciting Umm Quran, gathering his saliva and spitting it lightly, and the chief recovered. Bukhari (5736) and Muslim (2201:65) narrated it.It appears from the context that they were non-Muslims, and that their chief was not known, who he was. Had he been a Muslim, mention of him would have appeared in the biographical dictionaries. Hafiz said in Fath, "His name is not known."