Tahrim Alat al-Tarab - Nasir al-Din al-Albani - (22)

Tahrim Alat al-TarabNasir al-Din al-Albani

his infatuation with his own opinion and his disdain for the science of hadith and its scholars1. By doing so he has attached himself to that group of liars and fabricators who, whenever they came across a wise maxim or an eloquent remark, would pass it off as a prophetic hadith. When they were reminded of the Prophet’s words, “Whoever deliberately lies about me, let him take his seat in the Fire,” they would say, “We are not lying about him; we are lying for him.” That is precisely the stance of everyone who, as Allah says, “takes his own desire as his god, and Allah leaves him astray despite knowledge…” In fact, he goes even further than they do, for he uses such a fabrication to annul a legal ruling that is firmly established by authentic hadiths. I am referring to his statement on p. 18:

“The guiding principle in dealing with those who disagree with us in religion2 and live with us in society is that they have the same rights and bear the same obligations as we do. So what of the blood of one of their slain?”

Concerning this I say: it contains the following violations of the Sharia and of sound scholarship:

First: His phrase, “They have what we have and they are liable for what we are liable for,” alludes to a hadith cited by some Hanafi jurists who have no expertise in hadith, claiming that the Prophet ﷺ said it about the people under dhimma. This hadith has no basis in any of the hadith collections, as pointed out by

(1) On p. 19 that misguided author states—offering apologies to the unbelievers but not to the hadith scholars whom he derides as “sermonizers” (cf. p. 98)—that “the hadith people set a woman’s blood-money at half that of a man, and this is an intellectual and moral disgrace rejected by the verifying jurists.” By “verifying jurists” he means himself and those like him among the rationalists and people of whim. If he intends the jurists of the Muslim community, he has slandered them, for they too are hadith scholars in this issue: Malik records it in al-Muwattaʾ 3/61; it is the view of Abu Hanifa and his companions as in Mukhtasar al-Tahawi, p. 240; it is also the position of al-Shafiʿi, as in al-Nawawi’s Rawdat al-talibin 9/257; and it is upheld by the rest of the scholars of Islam. This is their way—so whose way is the shaykh following, and what awaits him? (2) That is, his “brothers” the Jews and Christians, as he himself puts it; see the following paragraph, section IV.

إعجابه برأيه واستخفافه بعلم الحديث وبأهله١ أنه ألحق نفسه بتلك الطائفة من الكذابين والوضاعين الذين كانوا كلما رأوا حكمة أو كلاما حسنا جعلوه حديثا نبويا فلما ذكروا بقوله ﷺ: "من كذب علي متعمدا فليتبوأ مقعده من النار" قالوا: نحن لا نكذب عليه وإنما نكذب له ذلك هو موقف كل ﴿مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَى عِلْمٍ﴾ .. الآية. بل هو قد يزيد عليهم فيبطل بمثله حكما شرعيا ثابتا بالأحاديث الصحيحة وأعني بذلك قوله ص ١٨: وقاعدة التعامل مع مخالفينا في الدين٢ ومشاركينا في المجتمع أن لهم ما لنا وعليهم ما علينا فكيف دم قتيلهم؟. أقول فيه من المخالفات للشرع والعلم ما يأتي: أولا: قوله: لهم ما لنا وعليهم ما علينا يشير إلى حديث ذكره بعض فقهاء الحنفية ممن لا علم عندهم بالحديث وأن النبي ﷺ قاله في أهل الذمة وهو حديث لا أصل له في شيء من كتب السنة كما أشار إلى ذلك

١ لقد قال المأفون فيهم ص١٩، ومعذرة من الكاتب الكبير مع الكفار لا مع أهل الحديث الذين وصفهم بـ "الوعّاظ" كما سيأتي ص٩٨،: وأهل الحديث يجعلون دية المرأة على النصف من دية الرجل وهذه سوأة فكرية وخلقية رفضها الفقهاء المحققون يعني نفسه ومن هو على شاكلته من الآرائيين وأهل الأهواء وإلا فإن كان يعني فقهاء الأمة فقد افترى عليهم فإنهم من أهل الحديث في هذه الدية منهم مالك في الموطأ ٣/٦١، وهو مذهب أبو حنيفة وأصحابه كما في مختصر الطحاوي ص٢٤٠، وهو مذهب الشافعي كما في روضة الطالبين للنووي ٩/٢٥٧، وعليه سائر علماء المسلمين وهذه سبيلهم فالشيخ يتبع سبيل من؟ وما جزاؤه؟. ٢ يعني إخوانه اليهود والنصارى على حد تعبيره هو انظر الفقرة الآتية: رابعا.