Tag: Q n A

Praise be to Allah.It was narrated from ‘Abd-Allah ibn Buraydah from his father (may Allah be pleased with them both) that a man came to the Messenger of Allah (peace and blessings of Allah be upon him) and he was wearing a ring of gold. He said: “Why do I detect the stench of idols on you?” So he threw it away. Then he came and he was wearing a ring of iron, and he said: “Why do I see you wearing the jewellery of the people of Hell?” So he threw it away. He said: O Messenger of Allah, of what should I wear (a ring)? He said: “Wear (a ring) of silver, but no more than a mithqal (a measure of weight).” Narrated by Abu Dawood, al-Tirmidhi and al-Nasai. Al-Tirmidhi said: This is a ghareeb (strange) hadeeh. It was narrated from Iyas ibn al-Harith ibn al-Mu’ayqeeb that his grandfather said: The ring of the Prophet (peace and blessings of Allah be upon him) was made of iron overlaid with silver. He said: I kept it sometimes, and Mu’ayqeeb was in charge of the ring of the Prophet (peace and blessings of Allah be upon him). Narrated by Abu Dawood and al-Nasai.
In al-Saheehayn it is narrated from Sahl ibn Sa’d al-Ansari (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said to the one who proposed marriage to the woman who had offered herself in marriage to the Prophet (peace and blessings of Allah be upon him): “Look for something (to give as a dowry), even if it is a ring of iron.” This indicates that it is permissible to wear a ring of iron, as is indicated by the hadeeth of Mu’ayqeeb. As for the hadeeth of Buraydah quoted above, there is some weakness in its isnad (chain of narration). Thus it is clear that the more correct view is that it is not makrooh (disliked) to wear a ring of iron. But wearing a ring of silver is better, because the ring of the Prophet (peace and blessings of Allah be upon him) was made of silver, as is proven in al-Saheehayn. 
And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

Praise be to Allah.
The faqeeh is the mujtahid who derives shar’i rulings,
explains the principles of sharee’ah and teaches people the rulings of their
religion. The focus of his specialty is the aims and goals of sharee’ah, the
clear verses of the Qur’aan and achieving sound understanding of what Allaah
wants from His slaves. 

This is something that can be done by only a few individuals,
because it requires extensive study of the texts, lengthy study and
examination of the words of the scholars, and intelligence in studying real
life situations and applying the rulings of sharee’ah to them. 

As for the narrator of hadeeth, he transmits what he hears of
the Sunnah of the Prophet (peace and blessings of Allaah be upon him),
and he delivers what he receives with honesty and sincerity. His main
concern is to convey the hadeeth as he heard it by any possible means, but
he does not concern himself with explaining the meaning of the hadeeth or
deriving shar’i rulings from it, or knowledge of what abrogates and what is
abrogated, or what is general and what is specific. Rather his role is
limited to simply transmitting and narrating. 

This task requires precision and care in transmission, but it
does not require knowledge of fiqh or the basic principles (usool) of fiqh. 

Imam al-A’mash (may Allaah have mercy on him) described the
work of both the faqeeh and the narrator of hadeeth in detail. He said: 

“O fuqaha’, you are the doctors and we are the pharmacists.”
End quote. 

Naseehah Ahl al-hadeeth li’l-Khateeb al-Baghdadi
(1/45). 

It is no secret that the roles of the doctor and pharmacist
are complementary; they cannot do without one another. Both of them are good
and their influence is important. Islam also confirms that both the faqeeh
and the hadeeth narrator are good and will be rewarded by Allaah, but the
faqeeh (the doctor) is of a higher standing, as he pays attention to
understanding and deriving rulings. 

Some scholars derived this meaning from the words of the
Prophet (peace and blessings of Allaah be upon him): “May Allaah bless
a man who hears a hadeeth from us and memorizes it so that he can convey it
to others, for perhaps he is conveying it to one who will understand it
better than him, and perhaps the one who conveys knowledge does not
understand it himself.” Narrated by Abu Dawood (3660). 

Al-Ramahramzi (d. 360 AH) said: The Prophet (peace and
blessings of Allaah be upon him) differentiated between the one who narrates
the Sunnah and the one who understands it, and he indicated that the one who
understands it is superior, by saying “for perhaps he is conveying it to one
who will understand it better than him, and perhaps the one who conveys
knowledge does not understand it himself.” By affirming the virtue of one,
the virtue of the other is automatically affirmed. For example: Maalik ibn
Anas and ‘Ubayd-Allaah al-‘Umari, or between al-Shaafa’i and ‘Abd al-Rahmaan
ibn Mahdi, or between Abu Thawr and Ibn Abi Shaybah. Fair-mindedness leads
you to determine that both are people of knowledge and virtue; this is the
attitude of fair-minded people that is reached by those who have knowledge
of the truth. End quote. 

Al-Muhaddith al-Faadil
(1/169-170). 

As for the one who combines both qualities, who understands
the words of the Prophet (peace and blessings of Allaah be upon him)
and memorizes what he brought of knowledge, and understands the meanings,
and benefits himself and others thereby, these are the best of all types of
people. 

It was narrated from Abu Moosa al-Ash’ari (may Allaah be
pleased with him) that the Prophet (peace and blessings of Allaah be
upon him) said: “The likeness of the guidance and knowledge with which
Allaah has sent me is that of rain falling upon the earth. Some of it is
good ground which receives the water and brings forth a great deal of
herbage and grass. Some of it is hard but it retains the water, and Allaah
benefits people by it, and they drink it and give it to their animals to
drink and use it for irrigation and grazing. And another part of it is
barren, it does not retain the water or produce herbage. That is the
likeness of one who gains an understanding of the religion of Allaah, and
Allaah benefits him by that with which Allaah has sent me, and he learns and
teaches others; and the likeness of a man who pays no attention to that, and
does not accept the guidance of Allaah with which I have been sent.” 

Imam al-Nawawi (may Allaah have mercy on him) said: 

As for the meaning of the hadeeth, it is likening the
guidance that the Prophet (peace and blessings of Allaah be upon him)
brought to rain. It says that land is of three types, and the same is true
of people. 

The first type of land benefits from the rain and comes back
to life after having been dead, and it brings forth herbage from which
people, animals and plants benefit. This is like the first type of people
whom guidance and knowledge reach: such a person memorizes it and his heart
is brought back to life; he acts upon it and teaches others, so he benefits
from it and benefits others. 

The second type of land does not benefit from the rain
itself, but it does something good with it, namely holding the water for
others, so people and animals benefit from it. This is like the second type
of people; they have good memories but they do not have deep understanding
or deep insight by means of which they could derive meanings and rulings,
and they do not strive hard in worship. They memorize it and preserve it
until there comes along one who needs it and thirsts for the knowledge that
they have, a scholar who is able to benefit from it. So he takes it and
benefits others by means of that which they conveyed to him. 

The third type of land is the barren land that does not
produce any herbage and the like, and does not benefit itself from the
water, and does not retain it so that others may benefit from it. This is
like the third type of people; they do not have good memories or
understanding or insight. If they hear knowledge they do not benefit from it
or preserve it so that others may benefit. End quote. 

Sharh Muslim (15/47-48). 

Ibn al-Qayyim (may Allaah have mercy on him) said:  

The Prophet (peace and blessings of Allaah be upon him)
likened the knowledge and guidance that he brought to rain, because of what
each of them bring of life, benefit, nourishment, medicine and all things
that are in people’s interests. This is true of both knowledge and rain. 

And he likened people’s hearts to the different types of land
on which rain may fall, because the land is the place that retains the rain,
and all kinds of beneficial plants grow, just as the heart understands
knowledge and bears fruit and manifests blessings and benefits. 

Then he divided people into three categories, according to
their readiness to memorize and understand its meanings and derive rulings
from it. 

1-People with good memories and
good understanding, who understand and comprehend the meanings, and derive
different rulings, wisdom and benefits from it. They are like the land that
absorbs the water, which is the likeness of the memory, and brings forth a
great deal of herbage and grain, which is the likeness of understanding,
knowledge and derivation of rulings. This is the likeness of the one who is
both a haafiz and a faqeeh, the people who both narrate and understand the
hadeeth.

2-People who are able to memorize
and classify reports, but they are not able to understand the meanings or
derive different types of rulings and benefits from them. They are like
those who read and memorize the Qur’aan, paying attention to the letters and
pronunciation, but they are not able to develop a proper understanding of
Allaah, as ‘Ali ibn Abi Taalib said: “Except an understanding that Allaah
grants to His slave concerning His Book.” People vary greatly in their
understanding of the texts of the Qur’aan and Sunnah. Perhaps one person may
understand one or two rulings from the text, whereas another may understand
one hundred or two hundred. They are like the land that retains the water
for people so that they may benefit from it, drinking it or giving it to
others to drink or irrigating crops with it.

These two types are blessed, although the former are of
higher status. This is the bounty of Allaah which He gives as He wills, and
Allaah is the Owner of great bounty. 

3-Those who have no share of it,
who neither memorize it nor understand it, who neither memorize nor
comprehend it. Rather they are like the land that is barren and dry, which
neither produces herbage nor retains the water.

They are the ones who are doomed. The first two categories
share the qualities of learning and teaching, each according to what it has
accepted as sound and what has reached it. One may know and memorize the
phrases of the Qur’aan, whilst another knows its meanings, rulings and
sciences, but the third category does not know or teach. They are the ones
who neither benefited from the guidance of Allaah or accepted it. They are
worse off than cattle, and they are the fuel of Hell. 

This hadeeth also points to the honourable status and lofty
position of knowledge and teaching, and the wretchedness of those who have
no share of it; it mentions different categories of the sons of Adam with
regard to it – who is doomed and who is blessed; and it further divides the
blessed into those who are the foremost (in faith) and those who are among
“those on the Right Hand” (cf. al-Waaqi’ah 56:8). 

This indicates that the people’s need for knowledge is like
their need for rain, or even greater. If they lose knowledge then they are
akin to the land that is lacking rain.  

Imam Ahmad said: People need knowledge more than they need
food and drink, because they need food and drink once or twice a day, but
they need knowledge with every breath they take. End quote. 

Miftaah Daar al-Sa’aadah
(1/65-66). 

So how do you stand with regard to all this? What type of
land are you? Are you the type that will benefit itself and others, so that
you memorize and understand, act upon it and teach it to others? Or are you
one who will preserve it for others so that they may benefit, and the one
who points others towards a good deed will be like the one who does it (in
terms of reward)? 

We pray that Allaah will protect you. We think that you are
far above being like the barren land which never holds any water or produces
any vegetation, never memorizing or understanding, but appointing yourself
as judge to decide between the two groups! 

Look at your aims and goals; strive hard and set high goals
for yourself. Make yourself memorize and understand, and if you are not able
to do some of it, then at least be one who points others towards good deeds,
and does that which is enjoined upon him. 

And Allaah knows best.

Praise be to Allah.The hadeeth of Mu’aawiyah
ibn al-Hakam was narrated by Muslim (537) from Mu’aawiyah ibn al-Hakam who
said: Whilst I was praying with the Messenger of Allaah (peace and
blessings of Allaah be upon him), a man among the people sneezed and I said:
Yarhamuk Allaah (may Allah have mercy on you). The people
glared at me and I said: May my mother be bereft of me! Why are you staring
at me? They started striking their hands on their thighs, and when I
realized that they were telling me to be quiet, (I felt angry) but I kept
quiet. When the Messenger of Allaah (peace and blessings of Allaah be
upon him) had prayed – may my father and mother be sacrificed for him; by
Allaah I have never seen a better teacher or better teachings before or
since; he did not rebuke me, hit me or revile me – he said: “This prayer is
not the right place for any of the people’s speech, rather it is tasbeeh,
takbeer and recitation of Qur’aan.” 
The hadeeth about the man
who prayed badly was narrated by al-Bukhaari (757) and Muslim (397) from Abu
Hurayrah (may Allaah be pleased with him), that the Messenger of Allaah
(peace and blessings of Allaah be upon him) entered the mosque and a man
came in and prayed, then he came and greeted the Messenger of Allaah
(peace and blessings of Allaah be upon him). The Messenger of Allaah
(peace and blessings of Allaah be upon him) returned the greeting and said:
“Go back and pray, for you have not prayed.” The man went back and prayed as
he had prayed before, then he came to the Prophet (peace and blessings
of Allaah be upon him) and greeted him, and the Messenger of Allaah
(peace and blessings of Allaah be upon him) said, “Wa ‘alayk al-salaam.”
Then he said: “Go back and pray, for you have not prayed.” When he had done
that three times, the man said: By the One Who sent you with the truth, I
cannot do more than that. Teach me. He said: “When you go to pray, say
takbeer, then recite whatever you can of the Qur’aan. Then bow until you are
at ease in bowing, then rise until you are standing up straight. Then
prostrate until you are at ease in prostration, then sit up until you are at
ease in sitting. Then do that throughout the entire prayer.” 
Both ahaadeeth indicate
that the one who is ignorant is excused, but in the hadeeth of Mu’aawiyah he
is not commanded to repeat the prayer, whereas in the hadeeth of the one who
prayed badly, he is not commanded to repeat the prayers he had offered
before, rather he was commanded to repeat the current prayer only. 
Al-Nawawi (may Allaah have
mercy on him) said, commenting on the hadeeth of Mu’aawiyah: As for the
words of the ignorant one, it was because he was new in Islam, so they are
like the words of one who forgets, so they did not invalidate his prayer if
they were few, because of this hadeeth of Mu’aawiyah ibn al-Hakam, which we
are discussing here, because the Prophet (peace and blessings of Allaah
be upon him) did not command him to repeat the prayer. But he taught him
that it is haraam to talk during prayers for future reference. End quote. 
With regard to commanding
the one who prayed badly to repeat his prayer when he did not command
Mu’aawiyah to do so, that is because there is a difference between doing
that which is forbidden and not doing that which is enjoined. Omitting what
is enjoined is not excused because of ignorance or forgetfulness when it is
possible to make it up, which is unlike doing what is forbidden. 
Shaykh Ibn ‘Uthaymeen (may
Allaah have mercy on him) said, in a discussion of things that are forbidden
whilst in ihraam: The correct view is that all of them may be excused. If a
person is excused due to ignorance, forgetting or being forced to do
something , there are no consequences to his actions whatsoever, whether it
has to do with having intercourse, hunting, clipping the nails, wearing
tailored garments or anything else. We have mentioned above evidence from
the Qur’aan, Sunnah and rational thought.  
The same applies to all
other actions that are forbidden during acts of worship; the ruling does not
apply, if they happen in cases of ignorance forgetfulness or compulsion,
because of the general meaning of the texts and because the penalty, fidyah
or kafaarah (expiation) is only prescribed in order to compensate for going
against the rules or to expiate sins, but the ignorant, forgetful person or
one who is forced did not deliberately go against the rules, and if he had
remembered, been aware or had the choice he would not have done it. 
If a person drinks by
mistake in Ramadaan (because he forgets he is fasting), he does not have to
make it up. The evidence for that is the hadeeth of Abu Hurayrah (may Allaah
be pleased with him): “Whoever forgets when he is fasting and eats or
drinks, let him complete his fast, for it is Allaah Who has fed him and
given him to drink.” The one who does not deliberately go against the rule
is not sinning and does not have to offer any fidyah. 
Similarly, when ‘Adiyy ibn
Haatim wanted to fast, he took a black thread and a white thread, because of
the verse in which Allaah says (interpretation of the meaning): “and eat
and drink until the white thread (light) of dawn appears to you distinct
from the black thread (darkness of night), then complete your Sawm (fast)
till the nightfall” [al-Baqarah 2:187]. They used to take the rulings
directly from the Qur’aan. But the Prophet (peace and blessings of
Allaah be upon him) said to him: “Your pillow must be very wide, if the
black and white threads are beneath your pillow.” But he did not command him
to repeat the fast because he was ignorant of the ruling. 
Similarly, Asma’ bint Abi
Bakr (may Allaah be pleased with her) said that they broke the fast on a
cloudy day at the time of the Messenger of Allaah (peace and blessings
of Allaah be upon him), and he did not command them to make it up – because
they were unaware of the fact that the sun had not yet set. 
The same applies to prayer.
The evidence is that Mu’aawiyah ibn al-Hakam (may Allaah be pleased with
him) started to pray with the Prophet (peace and blessings of Allaah be
upon him) and a man sneezed, so he said, “Yarhamuk-Allaah (may Allaah
have mercy on you)” whilst he was praying. The people glared at him – i.e.,
they looked at him disapprovingly – and he (may Allaah be pleased with him)
said, “May my mother be bereft of me!”, i.e., he added more words to what he
had said. So they started to slap their thighs with their hands to make him
be quiet, and he fell silent. When he had said the salaam, the Messenger
(peace and blessings of Allaah be upon him) called him. Mu’aawiyah
said: May my father and mother be sacrificed for him; by Allaah I have never
seen a better teacher or better teachings before or since; he did not rebuke
me, hit me or revile me – he said: “This prayer is not the right place for
any of the people’s speech, rather it is tasbeeh, takbeer and recitation of
Qur’aan.” And he did not tell him to repeat it because he was unaware of the
ruling. 
The texts point to this
principle, which is not blaming people for forgetting, not knowing, or being
forced to do something. This is what is implied by the words of Allaah
(interpretation of the meaning):
“your Lord has written
(prescribed) Mercy for Himself, so that if any of you does evil in
ignorance, and thereafter repents and does righteous good deeds (by obeying
Allaah), then surely, He is Oft‑Forgiving, Most Merciful”
[al-An’aam 6:54], 
And the words of Allaah in
the hadeeth qudsi: “My mercy prevails over My wrath.” 
Omitting to do that which
is enjoined, however, is not excused on the basis of forgetting, ignorance
or being forced, when it is possible to make it up, because the Prophet
(peace and blessings of Allaah be upon him) said: “Whoever sleeps and misses
a prayer or forgets it, let him pray it when he remembers it.” So it is not
waved in the case of forgetting. And because the Prophet (peace and
blessings of Allaah be upon him) did not waive the current prayer on the
grounds of ignorance, as we see in the hadeeth of the one who prayed badly;
he commanded him to repeat it even though he was ignorant, because he was
omitting to do something enjoined.  
Moreover, it is possible to
make up things that are enjoined, but forbidden things are over and done
with. But if a person is doing something that is forbidden, he should stop
doing it as soon as he realizes. If someone says that Allaah’s words
(interpretation of the meaning): “Our Lord! Punish us not if we forget or
fall into error” [al-Baqarah 2:286] are general in meaning and include
both omitting things that are enjoined and doing things that are forbidden,
the response is that that is indeed the case; the one who does not do
something that is enjoined out of ignorance or because he forgets will not
be punished for not doing it, but not doing it means that he is obliged to
discharge his duty once the excuse is no longer applicable. End quote from
al-Sharh al-Mumti’ (7/200). 
And Allaah knows best.

Praise be to Allah.The Messenger of Allah (peace and blessings of Allah be upon him) said: “I have not seen any lacking in reason and religious commitment but (at the same time) more able to rob the wisdom of the wise, except one of you [women].” They said: How are we lacking in religious commitment and reason, O Messenger of Allah? He said: “Is not the testimony of a woman like half the testimony of a man?” They said: Yes. He said: “That is how she is lacking in reason. And when she menstruates, does she not refrain from praying and fasting?” They said: Yes. He said: “That is how she is lacking in religious commitment.” So the Prophet (peace and blessings of Allah be upon him) explained that her lacking in reason refers to her weak memory, and that her testimony must be supported by the testimony of another woman, in order to confirm the testimony, because she may forget, and add something to or take something away from her testimony, as Allah says (interpretation of the meaning):
“And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her” [al-Baqarah 2:282]. 
With regard to her lacking in religious commitment, that is because when she is menstruating or bleeding following childbirth, she does not pray or fast, and she does not make up the missed prayers, so this is lacking in religious commitment. But this lacking is not something for which she is called to account or blamed, rather it is something that happens by the will of Allah; for He is the One Who has prescribed that out of kindness towards her and so as to make things easier for her, because if she were to fast during menses and nifaas, that would harm her. By His mercy Allah has prescribed that she should not fast at the time of menses and nifaas, and she should make it up after that. 
With regard to prayer, at the time of menses she is unable to purify herself, so by His mercy Allah has prescribed that she should not pray, and the same applies to nifaas, and He has not prescribed that she should make it up, because making it up would be very difficult, as prayers are offered five times a day, and menses may last for several days, seven or eight or more, and nifaas may last as long as forty days. So by His mercy and kindness towards her, Allah has waived the duty of offering and making up prayers.  
This does not mean that her reason is lacking entirely, or that her religious commitment is lacking entirely, rather the Messenger (peace and blessings of Allah be upon him) explained that the lack in her reasoning has to do with what may happen of her testimony not being accurate, and the lack in her religious commitment has to do with what may happen of her missing prayers and fasts at the time of menses and nifaas.  But that does not imply that she is less than a man in everything, or that a man is better than her in everything. 
Yes, the male gender is superior to the female gender in general, for many reasons, as Allah says (interpretation of the meaning): 
“Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means” [al-Nisa’ 4:34]. 
But a woman may sometimes surpass a man in many things. How often has a woman surpassed men in her reason, religious commitment and memory. What is narrated from the Prophet (peace and blessings of Allah be upon him) with regard to the female gender being inferior to the male gender in reason and religious commitment is from this point of view, which the Prophet (peace and blessings of Allah be upon him) explained.  
A woman may do a great deal of righteous deeds and thus surpass many men in her righteous deeds, fear of Allah and status in the Hereafter. She may have a great deal of interest in some matters and thus able to give proper testimony, better than that of  some men in some issues in which she has an interest. She may strive in memorization and understanding these issues, thus becoming a reference point with regard to Islamic history and many other things. This is clear to anyone who studies the state of women at the time of the Messenger of Allah (peace and blessings of Allah be upon him) and after that. 
Thus it is clear that this lack does not mean that women cannot be relied on in narration (of hadith etc) or in giving testimony, if it is supported by another woman. It also does not mean that she does not fear Allah or that she cannot be among the best of Allah’s slave and the best of the female slaves of Allah, if she adheres strictly to Islam. Although fasting is waived for her at the time of menses and nifaas, she has to make it up, and even prayer is waived in her case, but she does not have to make it up. This does not imply that she is lacking in all things when it comes to fearing Allah, obeying His commands and becoming well-versed in matters that are of interest to her. It is a lack that is specific to reason and religious commitment, in the way that the Prophet (peace and blessings of Allah be upon him) explained. So the believer should not accuse her of being lacking in all things, or of being weak in religious commitment in all aspects, rather it is a specific type of lacking that has to do with her religious commitment and reason, which has to do with accuracy of testimony and so on. So she should be treated fairly and the words of the Prophet (peace and blessings of Allah be upon him) should be interpreted in the best possible manner. And Allah knows best. 
Shaykh ‘Abd al-‘Azeez ibn Baz (may Allah have mercy on him)

Praise be to Allah.This hadeeth is not saheeh, and it is not proven from the Prophet (peace and blessings of Allah be upon him). 
Al-Bayhaqi narrated in Shu’ab al-Eeman (3/1437) from ‘Abd-Allah ibn Abi Awfa (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The sleep of the fasting person is worship, his silence is tasbeeh (glorification), his du’a (supplication) is answered and his good deeds will be multiplied.” Its isnad (chain of narration) was classed as weak by al-Bayhaqi who said: Ma’roof ibn Hassan (one of the men in the isnad) is da’eef (weak) and Sulayman ibn ‘Amr al-Nakha’i is weaker than him. Al-‘Iraqi said in Takhreej Ihya’ ‘Uloom al-Deen (1/310): Sulayman al-Nakha’i is one of the liars. It was classed as da’eef by al-Manawi in Fayd al-Qadeer (9293) and it was mentioned by al-Albani in Silsilat al-Ahadeeth al-Da’eefah (4696) who said: It is da’eef. 
What the Muslims should do in general – and this applies even more so to khateebs and da’iyahs (callers to Islam) – is to verify reports before attributing a hadeeth to the Messenger of Allah (peace and blessings of Allah be upon him). It is not permissible to attribute to him anything that he did not say. He (peace and blessings of Allah be upon him) said: “Telling a lie about me is not like telling a lie about anyone else. Whoever tells a lie about me deliberately, let him take his place in Hell.” Narrated by al-Bukhari (1391) and by Muslim in the introduction to his Saheeh (4). 
And Allah knows best.

Praise be to Allah.The hadeeth of Salman (may Allah be pleased with him) was narrated by Ibn Khuzaymah in his Saheeh. He said: Chapter on the virtues of the month of Ramadhan if the report is saheeh. Then he said: ‘Ali ibn Hijr al-Sa’di told us, Yoosuf ibn Ziyad told us, Humam ibn Yahya told us, from ‘Ali ibn Zayd ibn Jad’an, from Sa’eed ibn al-Musayyab, from Salman (may Allah be pleased with them) who said: The Messenger of Allah (peace and blessings of Allah be upon him) addressed us on the last day of Sha’ban and said: “O people, there has come to you a great month, a blessed month, a month in which there is a night that is better than a thousand months. Allah has made fasting it obligatory and spending its nights in prayer a voluntary act. Whoever draws close (to Allah) during it by doing a good deed will be like one who did an obligatory deed in any other month, and the one who does an obligatory deed in it will be like one who did seventy obligatory deeds in any other month. It is the month of patience, and the reward of patience is Paradise. It is the month of helping others. It is a month in which the believer’s provision is increased. Whoever gives a fasting person food with which to break his fast will have his sins forgiven and he will be ransomed from the Fire, and he will have a reward like his without it detracting from his reward in the slightest.” They said: Not all of us can find something to give to the fasting person with which to break his fast. He said: “Allah will give this reward to the one who gives a fasting person a date or a drink of water or a sip of milk. It is a month the beginning of which is mercy, the middle of which is forgiveness and the end of which is ransom from the Fire. The one who reduces the burden for his slave will be forgiven by Allah, and He will ransom him from the Fire. So do a lot of four good deeds during it, two with which you will please your Lord and two which you cannot do without. As for the two good deeds with which you will please your Lord, they are bearing witness that there is no god except Allah, and seeking His forgiveness. As for those which you cannot do without, they are asking Allah for Paradise and seeking refuge with Him from Hell. Whoever feeds a fasting person until he is full, Allah will give him to drink from my Cistern, a drink after which he will not thirst again until he enters Paradise.” 
Its isnad (chain of narration) includes ‘Ali ibn Zayd ibn Jad’an, who is da’eef (weak) because of his bad memory. Its isnad also includes Yoosuf ibn Ziyad al-Basri, whose hadeeth is munkar (rejected). It also includes Humam ibn Yahya ibn Dinar al-‘Awadi, concerning whom Ibn Hajar said in al-Taqreeb: He is trustworthy but he may make mistakes. 
Based on this, the hadeeth with this isnad is not false, but it is weak. However, many of the virtues of Ramadhan are proven in the saheeh ahadeeth (authentic narrations). 
Standing Committee for Academic Research and Issuing Fatwas 
Fatawa al-Lajnah al-Daimah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (10/84-85).
And Allah knows best.

Praise be to Allah.This is not a hadeeth from the Prophet (peace and blessings of Allah be upon him) and there is no basis for it in the books of the Sunnah prophetic teachings). 
It was mentioned by al-Shaykh al-Albani (may Allah have mercy on him) in the introduction to the fifth volume of Silsilat al-Ahadeeth al-Da’eefah, p.11. He said concerning it: There is no basis for this, not even among the fabricated ahadeeth! End quote. 
Al-Shaykh Ibn Baz (may Allah have mercy on him) was asked about it and he said: 
This is not a hadeeth, rather it is a saying of the people. End quote. 
And Allah knows best.

Praise be to Allah.
Firstly: 

There are many books which may be used to help find out about
the soundness of hadeeth, some of which are organized by topic and others
are organized by first words, and some by the names of narrators. 

These books include Saheeh al-Jami’ al-Sagheer and Da’eef
al-Jami’ al-Sagheer, both by al-Shaykh al-Albani (may Allah have mercy on
him). These are organized by the first words of hadeeth, and in alphabetical
order. 

Another book is Irwa’ al-Ghaleel fi Takhreej Ahadeeth Manar
al-Sabeel, also by Sh. al-Albani. This is organized by fiqhi
(jurisprudential) subjects. 

Another book is al-Talkhees al-Habeer  fi Takhreej Ahadeeth
al-Rafa’i al-Kabeer, by al-Hafiz Ibn Hajar al-‘Aqsalani, and Nasb al-Rayah
fi Takhreej Ahadeeth al-Hidayah by al-Hafiz al-Zayla’i, both of which are
organized by fiqhi subjects. 

Another book is Tuhfat al-Ashraf bi Ma’rifat al-Atraf by
al-Hafiz al-Mazzi, which is organized by the names of narrators, in
alphabetical order. When he quotes a hadeeth he mentions the imams who
narrated it, and he puts in front of the hadeeth, for example (kha’ meem
ta’) i.e., it was narrated by al-Bukhari, Muslim and al-Tirmidhi. 

Secondly: 

As for computer programs, there are many, the most useful of
which is Burnamaj al-hadeeth al-Shareef, by the Harf company, and Burnamaj
al-Mawsoo’ah al-Dhahabiyyah li’l-Turath, and Burnamaj al-Mawsoo’ah
al-Shamilah. 

And Allah knows best.

Praise be to Allah.This hadeeth is da’eef jiddan (very weak) or mawdoo’ (fabricated). 
It was narrated by al-Qazweeni in his Musalsalat, as al-Iraqi said in Takhreej Ihya ‘Uloom al-Deen, 4/365, from the hadeeth of Hudhayfah (may Allah be pleased with him). But its isnad (chain of narrators) includes Ahmad ibn ‘Ata al-Hujaymi and ‘Abd al-Wahid ibn Zayd, both of whom are matrook (i.e., their hadeeth is not accepted). 
It was also narrated by al-Daylami in Musnad al-Firdaws, 3/187, from ‘Ali and Ibn ‘Abbas (may Allah be pleased with them). 
Al-Hafiz ibn Hajar said in Fath al-Bari, 4/109, (it is) a wahin jiddan hadeeth (i.e., very flimsy)

Praise be to Allah.Our response to the one who thinks that ‘aqeedah cannot be proven on the basis of ahaad hadiths because they are based on probability or speculation and ‘aqeedah cannot be based on speculations is: This opinion is not correct, because it is based on something that is not correct. That is for a number of reasons: 
1.The idea that ahaad hadiths are based on probability or speculation does not apply in all cases; there are some ahaad hadiths that are based on certainty if there is corroborated evidence to confirm them, such as if the ummah accepted them. An example is the hadith of ‘Umar ibn al-Khattaab (may Allah be pleased with him), “Actions are but by intentions…” It is an ahaad hadith, but despite that we know that the Prophet (blessings and peace of Allah be upon him) said it. This is what was confirmed by Shaykh al-Islam Ibn Taymiyah, al-Haafiz ibn Hajar and others.
2.The Prophet (blessings and peace of Allah be upon him) used to send individuals with basic teachings of ‘aqeedah – testimony that there is no God but Allah and that Muhammad is the Messenger of Allah – and the fact that he sent them is binding proof. For example, he sent Mu‘aadh to Yemen, and the fact that he sent him is regarded as binding proof for the people of Yemen that they were obliged to accept him.
3.If we say that matters of ‘aqeedah cannot be proven on the basis of ahaad reports, then it is possible to say that practical rulings cannot be proven on the basis of ahaad reports, because practical rulings are accompanied by the belief that Allah enjoined this and forbade that. If this opinion is accepted, then many of the rulings of sharee‘ah would be rendered invalid. If this idea is rejected then the idea that ‘aqeedah cannot be proven on the basis of ahaad reports should also be rejected, because there is no difference between the two, as we have explained.
To sum up: If an ahaad report is supported by corroborating evidence which indicates that this is true, then it becomes part of knowledge and rulings of practice and belief may be established. There is nothing to indicate that there should be any differentiation between the two. Any person who suggests that any of the imams differentiated between them has to prove that with a sound chain of narration from that imam, then he has to explain his evidence.
4.Allah, may He be exalted, has enjoined referring to the people of knowledge for the one who is unaware of what is one of the most important issues of ‘aqeedah, which is Prophethood. Allah says (interpretation of the meaning):
“And We sent not (as Our Messengers) before you (O Muhammad) any but men, whom We sent Revelation, (to preach and invite mankind to believe in the Oneness of Allaah). So ask (you, O pagans of Makkah) of those who know the Scripture [learned men of the Taurat (Torah) and the Injeel (Gospel)], if you know not.
44. With clear signs and Books (We sent the Messengers)” [al-Nahl 16:43, 44]
This includes asking one or many. End quote. 
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him)