Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (7/1677)

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

that our esteemed brother Abu Ishaq al-Huwayni was asked about it in his regular column, which the distinguished magazine al-Tawhid publishes in each of its issues. He was asked—may Allah preserve him and increase him in knowledge and virtue—about this hadith in the third issue, Rabi al-Awwal 1419 AH. He declared it weak and explained this in accordance with the science of hadith and what the scholars have said concerning the narrators in its chain of transmission. He gave an excellent explanation, may Allah reward him well. Yet I would have liked, and wished for him, to follow this by explaining that the hadith, in all three of its parts, is authentic, lest any reader of his column suppose that the hadith is unqualifiedly weak, both in chain and text—as his silence concerning the aforementioned clarification might suggest.

I say this while acknowledging his merit in this field and recognizing that, with many hadiths whose chains he discusses and whose weakness he explains, he does what I had wished for here: he follows this by mentioning the supporting reports that strengthen the hadith. But the matter is as has been said: “It is enough nobility for a man that his faults can be counted.” *

3954—(The Prophet, peace and blessings be upon him, entered a date-palm grove belonging to Banu al-Najjar and heard the voices of men from Banu al-Najjar who had died in the Jahiliyyah, the pre-Islamic period, being punished in their graves. So the Messenger of Allah, peace and blessings be upon him, came out alarmed and commanded his Companions to seek refuge from the punishment of the grave.)

It was recorded by Abd al-Razzaq in al-Musannaf (3/584/6742), and through his route by Imam Ahmad in al-Musnad (3/295–296), as well as in his book al-Sunnah (2/601/1432), through Ibn Jurayj, who said: Abu al-Zubayr informed me that he heard Jabir ibn Abd Allah say: ... and he mentioned it.

I say: This is an authentic chain of transmission according to the criteria of Muslim, as al-Hafiz stated in Fath al-Bari (1/321). It refutes those who relied on the narration of Ibn Lahi'ah, worded:

“He heard them being punished in their graves for tale-bearing.”

This is a rejected hadith, as I explained in al-Da'ifah, no. 6946.

أن أخانا الفاضل (أبا إسحاق الحويني) سئل في فصله الخاص الذي تنشره له مجلة (التوحيد) الغراء في كل عدد من أعدادها، فسئل- حفظه الله وزاده علماً وفضلاً- عن هذا الحديث في العدد (الثالث- ربيع أول- ١٤١٩) ؟ فضعفه، وبين ذلك ملتزماً علم الحديث وما قاله العلماء في رواة إسناده، فأحسن في ذلك أحسن البيان، جزاه الله خيراً، لكني كنت أود وأتمنى له أن يُتْبِعَ ذلك ببيان أن الحديث بأطرافه الثلاثة صحيح؛ حتى لا يتوهمن أحد من قراء فصله أن الحديث ضعيف مطلقاً سنداً ومتناً، كما يشعر بذلك سكوته عن البيان المشار إليه. أقول هذا؛ مع أنني أعترف له بالفضل في هذا العلم، وبأنه يفعل هذا الذي تمنيته له في كثير من الأحاديث التي يتكلم على أسانيدها، ويبين ضعفها، فيتبع ذلك ببيان الشواهد التي تقوي الحديث، لكن الأمر- كما قيل-: كفى المرء نبلاً أن تعد معايبه. * ٣٩٥٤- (دخل النبي- ﷺ نخلاً لبني النّجار، فسمع أصوات رجالٍ من بني النجار ماتوا في الجاهلية، يعذَّبُون في قبورهم؛ فخرج رسول الله ﷺ فَزِعاً، فأمر أصحابه أن يتعوذوا من عذاب القبر) . أخرجه عبد الرزاق في "المصنف " (٣/٥٨٤/٦٧٤٢) ، ومن طريقه: الإمام أحمد في "المسند" (٣/٢٩٥- ٢٩٦) ، وكذا في كتاب "السنة" له (٢/٦٠١/١٤٣٢) من طريق ابن جريج قال: أخبرني أبو الزبير أنه سمع جابر بن عبد الله يقول: ... فذكره. قلت: وهذا إسناد صحيح على شرط مسلم؛ كما قال الحافظ في "فتح الباري " (١/٣٢١) ؛ يرد به على من اعتمد على رواية ابن لهيعة بلفظ: "فسمعهم يعذبون في القبور بالنميمة"، وهو حديث منكر؛ كما بينته في " الضعيفة " برقم (٦٩٤٦) .