Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (م 4/11)

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

concerning it in this volume, Allah willing, at the end of hadith 1761. I then came across a third corroborating report for it, from the hadith of Anas, in Abu al-Shaykh’s Tabaqat al-Asbahaniyyin (p. 279, al-Zahiriyyah manuscript). This increased the hadith in strength upon strength; praise be to Allah. It would have been more fitting to mention it there, or in the Addendum, but such was decreed, and the best choice lies in what Allah, exalted is He, chooses.

Someone may say: “There is no basis for pinning the blame for this wrongdoing on Shaykh al-Sabuni, since these hadiths were not written by him.”

I say: The truth is that, although the foregoing indication of one type of his errors in his Abridgement is sufficient to convict him of wrongdoing against the hadiths of the Messenger of Allah, peace and blessings be upon him, and of misleading his readers concerning them, he also bears responsibility for these four hadiths. For even if they were not written by him, and he merely attributed them to the benefactor al-Sharbatli to ingratiate himself with him, it is enough that he consented to their being published for him on the opening page of his two books. There can be no doubt that even less than this would be deemed his endorsement of them by scholars—so what then when he has adorned the front of both his books with them?!

If it is said: “Perhaps he does not know what you have mentioned concerning their status,”

I say: Yes, this is possible. Indeed, giving him the benefit of the doubt—and assuming that he did not deliberately embellish the front of his book with lies against the Messenger of Allah, peace and blessings be upon him, and against the scholars—leads us to consider it more likely that he does not know this. But is this excuse, whether offered on his behalf or by himself, not—as the saying goes—an excuse worse than the offense? For how could it be permissible for him to adorn his book with them while not knowing their status?? Allah, exalted is He, says: “Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—each of these will be called to account.” How well someone spoke when he said of one like him:

عليه في هذا المجلد بإِذن الله في نهاية الحديث (١٧٦١) . ثم وقفت له على شاهد ثالث من حديث أنس في "طبقات الأصبهانيين" لأبي الشيخ (ص ٢٧٩ - مخطوطة الظاهرية) ، فازداد الحديث به قوة على قوة، والحمد لله، وكان الأولى أن يذكر هناك، أو في (الاستدراك) ، ولكن هكذا قُدِّر، والخيرة فيما اختاره الله ﷿. هذا وقد يقول قائل: إن تَعْصيب الجناية في هذه الأحاديث الأربعة بالشيخ الصابوني لا وجه له، لأنها ليست بقلمه. فأقول: الحقيقة أن ما تقدم من الإشارة إلى نمط من أخطائه في "مختصره" وإن كان يكفي لإدانته بالجناية على أحاديث رسول الله ﷺ وتضليله لقرائه فيها، فإنه يتحمل أيضا مسؤولية هذه الأحاديث الأربعة أيضا، لأنها إن لم تكن بقلمه وتزلف بنسبتها إلى المحسن الشربتلي، فحسبه أنه رضي بنشرها له في أول صفحة من كتابيه، وإن مما لا شك فيه أن أقل من ذلك يُعتبر إقرارا منه لها عند أهل العلم، فكيف وهو قد زين بها واجهة كتابيه؟! فإن قيل: لعله لا يعلم ما ذكرت من حالها. فأقول: نعم هذا ممكن، بل إن حسن الظن به وأنه لم يتقصد تزيين واجهة كتابه بالكذب على رسول الله ﷺ وعلى العلماء يحملنا على ترجيح أنه لا يعلم ذلك، ولكن أليس هذا الاعتذار عنه أو منه، هو كما يُقال: عذر أقبح من ذنب! إذ كيف يجوز له أن يُزين بها كتابه وهو لا يعلم حالها؟؟ والله ﷿ يقول: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُولًا﴾ . ولقد أحسن من قال لمثله: