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

Furthermore, I had cited this hadith in my treatise Qiyām Ramaḍān (36), documenting its sources briefly and explicitly stating that its chain of transmission from Hudhayfah, may Allah be pleased with him, is authentic. For a detailed discussion, I referred readers to the present passage in this series.

Then, years later, while this volume was in press, I received a written communication dated (13/7/1413 AH) from one of our brothers who loves for Allah’s sake, though I knew him only in absentia, and who is engaged in this noble field of knowledge, as his letter indicated. In it, he critiqued three hadiths that I had deemed authentic in some of my works, including this hadith. I therefore seized the opportunity to explain that he had not arrived at the truth in seeking to establish defects in all of its chains—while acknowledging that his writing was refined and his criticism courteous. Moreover, at the end of his letter he explicitly stated that he had done so in order to benefit from me and from some of my brothers. May Allah reward him well for his humility and his good opinion of his brothers.

Our brother—may Allah reward him well—examined the hadith’s chains from numerous sources available to him and set out their defects. I have already alluded to some of them. Therefore, I shall not prolong the discussion except on certain fundamental points which he did not address correctly. The result, regrettably, was that he declared an authentic hadith weak. I therefore say:

The first point: He judged al-Bayhaqī’s chain weak on account of Maḥmūd ibn Ādam al-Marwazī, saying: “No one besides Ibn Ḥibbān declared him reliable; and the claim that al-Bukhārī transmitted from him was rebutted by al-Ḥāfiẓ in Hady al-Sārī (p. 239).”

This may be answered in two ways. First, Ibn Ḥibbān’s being alone in declaring a certain narrator reliable does not mean that rejecting his assessment is justified, contrary to what this brother of ours and other beginners suppose. Rather, this applies only when he declares reliable someone whom others consider unknown, or someone from whom only one or two people narrated. In such a case, one withholds acceptance of his declaration of reliability; otherwise, he is

هذا، وقد كنت أوردت هذا الحديث في رسالتي " قيام رمضان " (٣٦) وخرجته باختصار، مصرحا بصحة إسناده عن حذيفة ﵁، وأحلت في تفصيل ذلك إلى هذا الموضع من هذه السلسلة. ثم جاءني بعد سنين تحرير بتاريخ (١٣ / ٧ / ١٤١٣ هـ) - وهذا المجلد تحت الطبع - من أحد إخواننا المحبين في الله وفي الغيب المشتغلين بهذا العلم الشريف كما بدا لي من خطابه، وفيه نقد منه لثلاثة أحاديث كنت صححتها في بعض مؤلفاتي منها هذا الحديث، فاهتبلتها فرصة لبيان أنه لم يصب كبد الحقيقة في إعلاله إياه من جميع طرقه، معترفا بأنه كان أديبا في كتابته، لطيفا في نقده، زد على ذلك أنه صرح في آخر رسالته أنه فعل ذلك للاستفادة مني ومن بعض إخواني فجزاه الله خيرا على تواضعه، وإحسانه الظن بإخوانه. لقد تتبع الأخ - جزاه الله خيرا - طرق الحديث من مصادر كثيرة طالتها يده، وبين عللها، وسبق أن أشرت إلى بعضها، ولذلك فلن أطيل الكلام إلا في بعض النقاط الأساسية، لم يوفق هو للصواب في معالجتها، فكانت النتيجة - مع الأسف - تضعيف الحديث الصحيح، فأقول: النقطة الأولى: ضعف طريق البيهقي بمحمود بن آدم المروزي بقوله: " لم يوثقه غير ابن حبان، وما ذكر أن البخاري أخرج له، فقد رده الحافظ في " هدي الساري " (ص ٢٣٩) ". والرد على هذا من وجهين: الأول: أن رد تفرد ابن حبان بتوثيق راو ما، لا يعني أنه رد مقبول، خلافا لما يظنه أخونا هذا وغيره من الناشئين، وإنما ذلك إذا وثق مجهولا عند غيره، أو أنه لم يرو عنه إلا واحد أو اثنان، ففي هذه الحالة يتوقف عن قبول توثيقه، وإلا فهو في

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