Azami 7315

Daraqutni (2066), Hakim (2/375), and from him Bayhaqi (10/12) reported it through the route of Abu Naeem Fadl bin Dukayn. Bazzar also reported it in his Musnad (4087), and Tabarani in Musnad Shamiyin (2102), through the route of Ismail bin Ayyash. Both of them narrated from Asim bin Raja bin Haywa, from his father, from Abu Darda, and he mentioned it.Its chain is hasan because of Asim bin Raja, for he is hasan al-hadith. Bazzar said, "Its chain is sound." Hakim said, "Sahih chain." Haythami attributed it in Majma (1/171) to Bazzar and to Tabarani in his Kabir, saying, "Its chain is hasan and its narrators are trustworthy."As for what was reported from Abu Thalaba Khushani, who said that the Messenger of Allah ﷺ said, "Allah the Exalted has ordained obligations, so do not neglect them. He has set limits, so do not transgress them. He has forbidden things, so do not violate them. And he has remained silent about matters, not out of forgetfulness, so do not probe into them," it contains a break in the chain.Daraqutni (4396) reported it, as did Hakim (4/115) and from him Bayhaqi (10/12–13), and Ibn Abu Shayba in his Musnad as found in Matalib Aliyah (2934), and from his route Tabarani in his Kabir (22/221), through several routes from Dawud bin Abu Hind, from Makhul, from Abu Thalaba Khushani, and he mentioned it.Nawawi said, regarding the thirtieth hadith of the Forty, "A hasan hadith." But Hafiz said in Matalib, "Its narrators are trustworthy, but it is broken (munqati)." I say, this is indeed the case, because Makhul did not hear from Abu Thalaba Khushani, as Mizzi stated in Tuhfat Ashraf (9/133).There is also another point of disagreement, namely whether it is marfu or mawquf, stopping at Abu Thalaba. Some narrated it from Makhul as his own statement, but the correct view is that it is marfu from Abu Thalaba, and this is also what Daraqutni preferred in his Ilal (6/133).Likewise, what was reported from Salman Farsi is not sound, that he said, "The Messenger of Allah ﷺ was asked about clarified butter, cheese, and fur garments, and he said, 'What is lawful is what Allah has made lawful in his Book, and what he has remained silent about is among that which he has pardoned.'" Tirmidhi (1726), Ibn Majah (3367), Hakim (4/115), and Bayhaqi (10/12) reported it through several routes from Sayf bin Harun Burjumi, from Sulayman Taymi, from Abu Uthman Nahdi, from Salman Farsi, and he mentioned it.Its chain is daif because of Sayf bin Harun, for he is daif al-hadith. When Hakim remained silent about him, Dhahabi took issue with him, saying, "A group have graded him (that is, Sayf bin Harun) as daif."Tirmidhi said, "This is a gharib hadith. We do not know it as marfu except through this route. Sufyan (meaning Ibn Uyayna) and others narrated it from Sulayman Taymi, from Abu Uthman, from Salman, as his own statement, and it seems that the mawquf version is more sahih. I asked Bukhari about this hadith, and he said, 'I do not consider it preserved. Sufyan narrated it from Sulayman Taymi, from Abu Uthman, from Salman, as mawquf.'"I say, the marfu version is among what Aqeeli and Ibn Adi rejected regarding Sayf bin Harun, as both of them included it in his biographical entry with the chain mentioned above. Aqeeli said in Duafa (2/174), "It is not known except from him, through this chain."