Tamam al-Minnah - Nasir al-Din al-Albani - (68)

Tamam al-MinnahNasir al-Din al-Albani

and al-Walīd ibn Muslim—who engaged in tadlīs al-taswiyah¹ and has transmitted it with an ‘an‘anah.

Ibn Ḥajar also attributes the ḥadith in Fatḥ al-Bārī 10/282 to Abū Shaykh and al-Bayhaqī, and he remains silent about it; perhaps they recorded it through a different chain.

The second report: from Ibn ʿAbbās, who said, “Seven practices belong to the sunnah for a child on the seventh day: he is named and circumcised …” ⦗hadith continues⦘.

Al-Ṭabarānī narrated it in al-Muʿjam al-Awsat 1/334, 562. Al-Haythamī states in Majmaʿ al-Zawāʾid 4/59, “Its transmitters are trustworthy,” whereas Ibn Ḥajar remarks in Fatḥ al-Bārī 9/483, “Al-Ṭabarānī reported it in al-Awsat, and its chain contains weakness.”

I say: That is the correct assessment, for its isnād includes Rawād ibn al-Jarāḥ, who is weak, as noted by al-Dhahabī in al-Kāshif. Even so, each of the two ḥadiths strengthens the other, since they come through different routes and neither contains an accused narrator. On this basis the Shāfiʿīs adopted the practice and recommended circumcision on the seventh day after birth, as recorded in al-Majmūʿ 1/307 and elsewhere.

(1) This is considered the worst variety of tadlis (concealing a narrator in the chain). Its typical pattern is as follows: a mudallis (one who practices tadlis) hears a hadith from a reliable shaykh. That reliable shaykh, however, had taken the report from a weak shaykh, and the weak shaykh relates it from another trustworthy narrator. The mudallis then omits the name of his shaykh’s shaykh—the weak transmitter—and presents the hadith as though his reliable shaykh had received it directly from the second trustworthy narrator, using an ambiguous wording such as “an” (so-and-so) or similar. The isnad (chain of transmission) thus appears to consist entirely of reliable transmitters, and the mudallis openly affirms his own link to his shaykh, since he did in fact hear it from him. Hence, only specialists in hadith criticism who know the hidden defects will detect the problem. See Sharh Ulum al-Hadith by al-Iraqi, p. 78. A mudallis may even drop a shaykh not because of his weakness but merely because of his young age, thinking—mistakenly—that this embellishes the hadith.

مسلم يدلس تدليس التسوية١ وقد عنعنه. والحديث عزاه الحافظ في "الفتح" ١٠ / ٢٨٢ لأبي الشيخ والبيهقي وسكت عليه الحافظ فلعله عندهما من طريق أخرى. الثاني: عن ابن عباس قال: سبعة من السنة في الصبي يوم السابع: يسمى ويختن ... الحديث. رواه الطبراني في "الأوسط" ١ / ٣٣٤ / ٥٦٢ وقال الهيثمي في "المجمع" ٤ / ٥٩: "رجاله ثقات" وأما الحافظ فقال في "الفتح" ٩ / ٤٨٣: "أخرجه الطبراني في الأوسط وفي سنده ضعف" قلت: وهو الصواب لأن في سنده رواد بن الجراح وفيه ضعف كما في الكاشف للذهبي لكن أحد الحديثين يقوي الآخر إذ مخرجهما مختلف وليس فيهما متهم وقد أخذ به الشافعية فاستحبوا الختان يوم السابع من الولادة كما في "المجموع" ١ / ٣٠٧ وغيره

١ هو شر أنواع التدليس وصورته أن يجئ المدلس إلى حديث سمعه من شيخ ثقة وقد سمعه ذلك الشيخ الثقة من شيخ ضعيف وذلك الشيخ الضعيف يرويه عن شيخ ثقة فيعمد المدلس الذي سمع الحديث من الثقة الأول فيسقط منه شيخ شيخه الضعيف ويجعله من رواية شيخه الثقة عن الثقة الثاني بلفظ محتمل كالعنعة ونحوها فيصير الإسناد كله ثقات ويصرح هر بالاتصال بينه وبين شيخه لأنه قد سمعه منه فلا يظهر حينئذ في الإسناد ما يقتضي عدم قبوله إلا لأهل النقد والمعرفة بالعلل. كذا في "شرح علوم الحديث" للعراقي ص ٧٨. وقد يسقط المدلس شيخ الشيح لا لضعفه بل لصغر سنه يفعل ذلك تحسينا للحديث بزعمه.