Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

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216/4: “... (8/308) [and al-Asbahani in al-Targhib wa al-Tarhib (fol. 56b)] from ...” 231/2: “... similarly. [Al-Bukhari and Muslim also narrated it through another route from Abd al-Razzaq, to the same effect. It is cited in Irwa al-Ghalil (7/166)].” 231/16: [I later realized that al-Hakim and al-Dhahabi were mistaken in treating this hadith as an omission from al-Bukhari, for I found that he narrated it in his Sahih (6626) through the chain cited above, but with the wording: “... more sinful, so that he may fulfill [his obligation]—that is, by expiation.” This wording is preferable to the one found with al-Hakim. In some manuscripts of al-Bukhari, however, it appears with al-Hakim’s wording, as stated in Fath al-Bari (11/520). In explaining the preserved wording, he said: “The implied meaning is that he should abandon obstinacy and fulfill [what is right]. He then explained this fulfillment as expiation. That is, he should abandon obstinacy concerning what he swore, do the act in question, and attain fulfillment by offering expiation for the oath he swore if he breaks it.” I say: This interpretation and explanation are preferable to what al-Harbi said. And Allah knows best.] 258/25: [I then found that Ibn Jarir al-Tabari narrated the hadith in his Tahdhib al-Athar (2/99/no. 1249), through the route of Ibn Wahb: “Ibn Lahi'ah informed me that Abu Yunus narrated to him,” but without the mention of istijmar (cleansing oneself with stones after relieving oneself). This is an authentic chain, because Ibn Lahi'ah’s hadith is sound when narrated from him by the Abadilah, the major scholars named Abd Allah, and Ibn Wahb was one of them. The hadith is therefore authentic, praise be to Allah, for istijmar has a supporting report that will follow shortly.] 259/14: [The first possibility is supported by the fact that al-Hafiz al-Mizzi listed Abu al-Aliyah among the shaykhs of Asim ibn Kulayb, and listed both Sufyans among those who narrated from him. Ibn Jarir al-Tabari also narrated the hadith in his Tahdhib al-Athar (no. 1250): Muhammad ibn Awf al-Ta'i narrated to me through this chain, except that he said, “Umm al-Aliyah” in place of “Abu al-
الصفحة ... السطر
٢١٦/٤: ".. (٨/٣٠٨) [والأصبهاني في "الترغيب والترهيب" (ق ٥٦/٢) ] من..". ٢٣١/٢: ".. نحوه. [ورواه الشيخان من طريق أخرى عن عبد الرزاق به. وهو مخرج في "إرواء الغليل" (٧/١٦٦) ] ". ٢٣١/١٦: [ثم تبين لي أن الحاكم والذهبي قد وهما في استدراك الحديث على البخاري، فقد رأيته أخرجه في "صحيحه" (٦٦٢٦) من الطريق المتقدم لكن بلفظ ".. أعظم إثمًا، لِيَبَرَّ. يعني الكفارة". وهو بهذا اللفظ أولى من اللفظ الذي عند الحاكم، وهو في بعض نسخ البخاري مثل لفظ الحاكم كما في "فتح الباري" (١١/٥٢٠) وقال في تفسير اللفظ المحفوظ: "والتقدير: ليترك اللجاج ويبر. ثم فسر البر بالكفارة. والمراد أنه يترك اللجاج فيما حلف، ويفعل المحلوف عليه، ويحصل له البر بأداء الكفارة عن اليمين الذي حلفه إذا حنث". قلت: وهذا التفسير والشرح أولى مما قاله الحربي. والله أعلم] . ٢٥٨/٢٥: [ثم رأيت ابن جرير الطبري قد أخرج الحديث في "تهذيبه" (٢/٩٩/١٢٤٩) من طريق ابن وهب: أخبرني ابن لهيعة أن أبا يونس حدثه، دون الاستجمار. وهذا سَنَدٌ صحيح، لأن ابن لهيعة صحيح الحديث برواية العبادلة عنه، وابن وهب أحدهم. فصح الحديث والحمد لله؛ لأن الاستجمار له شاهد يأتي قريبًا] . ٢٥٩/١٤: [ويؤيّد الاحتمال الأول أن الحافظ المزي ذكر أبا العالية في شيوخ عاصم بن كليب، وذكر في الرواة عن هذا السفيانين. والحديث أخرجه ابن جرير الطبري في "تهذيبه" (١٢٥٠) : حدثني محمد بن عوف الطائي به إلا أنه قال: "عن أم العالية" مكان "أبي

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