Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (6/1004)

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

the rightly guided caliphs,” and the hadith concerning the prohibition of musical instruments—both of whose authenticity is agreed upon by the hadith scholars—as well as many, many others!

One indication of the ignorance and stupidity of this alleged Athari is that, despite his assertion (pp. 71 and 138) that:

“The methodology of the people of the Sunna and the community is to confine oneself, in matters of the unseen, to what has been established from the Messenger of Allah, peace and blessings be upon him. No one, whatever his standing, has the right to add details, detract from what has been established by evidence, interpret the apparent meaning of the verses according to his own whim, or interpret them without evidence.”

I say: despite his affirming this manifestly clear and true methodology, he did not adhere, in this matter of the unseen, to the authentic hadith cited in the heading. Rather, he plainly contradicted it in a manner that requires no explanation. I had thought that he was unaware of it, until I saw that he had mentioned it, quoting someone else, on p. 4 of the appendix at the end of his book. I then realized that he had ignored it and had not included it along with the hadith of Ya'la and others to which reference was previously made (p. 1002).

Nor did he offer any evidence from the Quran and the Sunnah for his claim of impossibility. Instead, he devoted himself entirely to a figurative reinterpretation of Allah’s statement, which supports the entry that he denied:

“Those who consume ribā will rise only as one whom Satan has driven to madness by his touch.”

This reinterpretation led him to deny the touch—which the scholars explained as madness—and to agree with some Ash'aris and Mu'tazilites, who interpreted the touch as Satan’s harmful whispering. This is an interpretation in a figurative sense, contrary to the basic principle; hence the people of the Sunna rejected it, as will follow. This is precisely what he explicitly affirmed when quoting the Ash'ari Fakhr al-Razi (pp. 76 and 78): “It is as though Satan touches a person, causing him to go mad!” He also quoted another source (p. 89) as saying:

الراشدين "، وفي حديث تحريم المعازف، المجمع على صحتهما عند المحدثين، وغيرهم وغيرهم كثير وكثير !! وإن من جهل هذا (الأثري) المزعوم وغباوته أنه رغم تقريره (ص ٧١ و ١٣٨) أن: " منهج أهل السنة والجماعة التوقف في المسائل الغيبية عندما ثبت عن رسول الله ﷺ، وأنه ليس لأحد مهما كان شأنه أن يضيف تفصيلا، أو أن ينقص ما ثبت بالدليل، أو أن يفسر ظاهر الآيات وفق هواه، أو بلا دليل ". أقول: إنه رغم تقريره لهذا المنهج الحق الأبلج، فإنه لم يقف في هذه المسألة الغيبية عند حديث الترجمة الصحيح. بل خالفه مخالفة صريحة لا تحتاج إلى بيان، وكنت أظن أنه على جهل به، حتى رأيته قد ذكره نقلا عن غيره (ص ٤) من الملحق بآخر كتابه، فعرفت أنه تجاهله، ولم يخرجه مع حديث يعلى وغيره مما سبقت الإشارة إليه (ص ١٠٠٢) . وكذلك لم يقدم أي دليل من الكتاب والسنة على ما زعمه من الاستحالة، بل توجه بكليته إلى تأويل قوله تعالى المؤيد للدخول الذي نفاه: * (الذين يأكلون الربا لا يقومون إلا كما يقوم الذي يتخبطه الشيطان من المس) * تأويلا ينتهي به إلى إنكار (المس) - الذي فسره العلماء بالجنون - وإلى موافقة بعض الأشاعرة والمعتزلة! الذين فسروا (المس) بوسوسة الشيطان المؤذية! وهذا تفسير بالمجاز، وهو خلاف الأصل، ولذلك أنكره أهل السنة كما سيأتي، وهو ما صرح به نقلا عن الفخر الرازي الأشعري (ص ٧٦ و ٧٨) : " كأن الشيطان يمس الإنسان فيجن "! ونقل (ص ٨٩) عن غيره أنه قال: