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

al-Iḥsān—both editions published by al-Muʾassasah, which he frequently cites in his annotations to Mawārid al-Ẓamʾān, claiming to have critically edited them himself—and Hadith 6489 of al-Ḍaʿīfah. Thus, in these examples and others, he is as previously described. It is enough that al-Walīd used an ambiguous “from” transmission between the two shaykhs and did not explicitly state that he had narrated it directly. If this indicates anything—as people say nowadays—it indicates only inexperience!

12—End of Hadith 332

I then saw the hadith in the Musnad of Abū Yaʿlā, published with annotations and source documentation by our brother Ḥusayn Salīm al-Dārānī al-Dimashqī. I found that he had fallen into a grave error, which had to be pointed out lest those without knowledge be misled. For, in 7/467, he attributed it to Mālik, the two Shaykhs, Abū Dāwūd, and Aḥmad! Yet none of them contains this hadith. The reason for this is simply giving attention to source documentation without understanding, or even carefully considering, the hadith being documented. This is because the version in Abū Yaʿlā has an additional opening, worded:

“If the Messenger of Allah, peace and blessings be upon him, had seen of women what we see, he would have forbidden them from the mosques, just as the Children of Israel forbade their women. We used to see ourselves praying ...”

This first portion of the hadith is the one to which his aforementioned source documentation applies. As for its other portion, which I attributed only to Abū Yaʿlā, none of them narrated it at all in the places to which he referred! Rather, they—and the remaining compilers of the Six—recorded a similarly abbreviated version, worded:

“... they could not be recognized in the darkness before dawn,”

without any mention of “the faces of some [of them].”

It is referenced in Ṣaḥīḥ Abī Dāwūd (no. 450) and al-Irwāʾ (1/278).

I say: Thus, he made two opposite errors: he attributed to them what they do not have, and failed to attribute to them what they do have! This, then, is how source documentation should be done! So how, I wonder, can his critical editing be?!

"الإِحسان" طبع المؤسسه اللذين يحيلُ إِليهما كثيرًا في تعليقِه على "موارد الظمآن"، مدعيًا أنّهما من تحقيقِه، والحديث (٦٤٨٩) من "الضعيفة"، فهو في هذه الأَمثلة وغيرِها مثلما تقدمَ عنه، ويكفي أَنَّ الوليد عنعنَ بين الشيخين ولم يصرِّح بالتحديث، وهذا إِنْ دلَّ على شيءٍ -كما يقالُ اليوم- فإِنَّما يدلُّ على الحداثة! ١٢- آخر الحديث (٣٣٢) ثمَّ رأيتُ الحديثَ في "مسندِ أبي يعلى" المطبوعِ بتعليقِ وتخريجِ الأَخ (حسين سليم) الدارانيّ الدمشقيّ، فرأيتُه قد وقعَ في خطأٍ فاحشٍ، فوجبَ التنبيهُ عليه حتّى لا يغترَّ من لا علمَ عنده، فقد عزاه (٧/٤٦٧) لمالكٍ والشيخين وأَبي داودَ وأحمدَ! ولا أَصلَ للحديثِ عندهم، ومنشأُ هذا إنّما هو الاهتمامُ بالتخريجِ دونَ فقهِ الحديثِ المخرَّج أَو الانتباه له، ذلك أنَّ الحديثَ عند "أبي يعلى" له تتمةٌ في أَوله بلفظ: "لو رأى رسول الله ﷺ من النساءِ ما نرى، لمنعهنَّ من المساجدِ؛ كما منعت بنو إِسرائيل نساءها، لقد رأَيتنا نصلي ... " الحديث. فهذا الطرفُ الأَوّلُ من الحديثِ هو الّذي ينصبُّ عليه تخريجه المذكور، وأمّا طرفهُ الآخر الّذي عزوته لأَبي يعلى فقط، فلم يروِه أَحدٌ منهم مطقًا في المواضعِ الَّتي أَشارَ إِليها! وإنّما أَخرجوه هم وبقيّةُ الستةِ مختصرًا نحوه بلفظ: " ... ما يعرفن من الغلسِ" ليس فيه ذكر "وجوه بعض". وهو مخرّجٌ في "صحيح أَبي داود" (رقم ٤٥٠) و"الإِرواءِ" (١/٢٧٨) . قلت: فوقعَ في خطأينِ متعاكسين؛ عزا إِليهم ما ليسَ عندهم، ولم يعزُ إِليهم ما عندَهم!! فهكذا فليكن التخريج! فيا ترى كيفَ يكونُ عندَه التحقيقُ؟!

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