Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (7/615)

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

“Abu Dawud narrated it from Shahr, on the authority of Ibn Amr; and al-Hakim from Abu Hurayrah, on the authority of the Prophet. He said: ‘It is authentic according to the criteria of the two Shaykhs.’ That is what he said!”

You have already seen the hidden defect in its chain of transmission, and that it may serve as supporting evidence. Perhaps for this reason Shaykh al-Islam Ibn Taymiyyah was categorical in attributing it to the Prophet, peace and blessings be upon him, in more than one place in his Fatawa. See pp. 41, 44, and 509 of volume 27 of Majmu' al-Fatawa. On the last of those cited pages, in a section he devoted to the merits of the Levant and its people, he said:

“In this hadith there is glad tidings for our companions who emigrated from Harran and elsewhere to Abraham’s place of emigration, who followed Abraham’s religion and the religion of their Prophet Muhammad, peace and blessings be upon him. It also shows that this emigration of theirs comes after [thus in the text; perhaps the correct wording is: ‘is equivalent to’] the emigration of the Companions of the Messenger of Allah, peace and blessings be upon him, to Medina, for emigration is to where the Messenger and his traces are found. Abraham’s place of emigration has been made equivalent for us to the place of emigration of our Prophet, peace and blessings be upon him, for emigration ended with the conquest of Mecca.”

On this occasion, I have the right to say, for the record and in gratitude to my father—may Allah Most High have mercy on him:

This hadith likewise contains glad tidings for us, my father’s family. He emigrated with his household from his native town of Shkodër, then the capital of Albania, fleeing in order to preserve his religion from the revolution of Ahmet Zogu—may Allah lead his heart astray—who had begun to treat the Albanian Muslims as his predecessor Atatürk had treated the Turks. Through this emigration to Damascus in the Levant, I reaped, by Allah’s grace and mercy, blessings for which I could never fulfil my duty of gratitude to my Lord, even if I were to live the lifespan of Noah, peace be upon him. There I first learned the Syrian Arabic dialect, and then classical Arabic, which enabled me to recognize the sound affirmation of Allah’s oneness, a matter unknown to most of the Arabs who were

"رواه أبو داود عن شهر عنه، والحاكم عن أبي هريرة عنه، وقال: "صحيح على شرط الشيخين " كذا قال! ". وقد عرفت علة إسناده، وأنه محل للاستشهاد به، ولعله لذلك جزم شيخ الإسلام ابن تيمية بنسبته إلى النبي ﷺ في غير ما موضع من "فتاويه "، فانظر (ص ٤١ و ٤٤و٥٠٩) من المجلد (٢٧) من "مجموع الفتاوى"، وقال في الصفحة الأخيرة من المذكورات؛ في فصل كان عقده في فضل الشام وأهله: "وفي هذا الحديث بشرى لأصحابنا الذين هاجروا من (حران) وغيرها إلى مهاجر إبراهيم، واتبعوا ملة إبراهيم، ودين نبيهم محمد ﷺ، وبيان أن هذه الهجرة التي لهم بعد (كذا، ولعل الصواب: تعدل) هجرة أصحاب رسول الله ﷺ إلى المدينة، لأن الهجرة إلى حيث يكون الرسول وآثاره، وقد جعل مهاجر إبراهيم يعدل لنا مهاجر نبينا ﷺ؛ فإن الهجرة انقطعت بفتح مكة". وبهذه المناسبة يحق لي أن أقول بيانأ للتاريخ، وشكرأ لوالدي- رحمه الله تعالى-: وكذلك في الحديث بشرى لنا: آل الوالد الذي هاجر بأهله من بلده (أشقودرة) عاصمة (ألبانيا) يومئذ؛ فراراً بالدين من ثورة (أحمد زوغو) أزاغ الله قلبه، الذي بدأ يسير في المسلمين الألبان مسيرة سلفه (أتاتورك) في الأتراك، فجنيت- بفضل الله ورحمته - بسبب هجرته هذه إلى (دمشق الشام) ما لا أستطيع أن أقوم لربي بواجب شكره، ولو عشت عمر نوح ﵊؛ فقد تعلمت فيها اللغة العربية السورية أولاً، ثم اللغة العربية الفصحى ثانياً، الأمر الذي مكنني أن أعرف التوحيد الصحيح الذي يجهله أكثر العرب الذين كانوا من