Regarding those whose generation was later among the authors of hadith books, such as al-Bayhaqi, al-Hakim, and Ibn Jarir al-Tabari
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The questioner : Another issue, O Shaykh.
The Shaykh : Please proceed.
The questioner : It is regarding those whose generation was later among the authors of the compiled books, such as al-Bayhaqi, al-Hakim, and also Ibn Jarir al-Tabari. In their shaykhs and the shaykhs of the shaykhs, from those who transmit with chains of narration like al-Bayhaqi and al-Hakim, in examining the men of the chain of narration, is it said that it is obligatory to examine all the men of the chain of narration, including his shaykh and his shaykh’s shaykh? Is it said?
The Shaykh : Yes, is it said?
The questioner : Is it said that it is necessary to examine every man in the chain of narration, including his shaykh and his shaykh’s shaykh? Or is it said that this is done if the chain of narration does not pass through any of the authors of the books? Or is it said that no examination is done at all? What is the benefit of the practice of al-Dhahabi (may Allah have mercy on him) in his summary of al-Mustadrak, when he leaves out the narrator’s shaykh and his shaykh’s shaykh, and sometimes his shaykh’s shaykh, starting from approximately the ninth generation sometimes, or the tenth? Is it said that this is a summary he did for himself and does not count as a rule in this matter, or what do you say?
The Shaykh : I say that in the case where the chain of narration does not revolve around an author of the books of the Sunnah and a hadith from these books, it is necessary in this case to study all the men of the chain from the shaykh of al-Bayhaqi in the example, or al-Hakim, and above, because we have touched upon much laxity from al-Hakim first, and from al-Dhahabi who agrees with him in many cases, in authenticating the hadith, not only absolute authentication, but qualified by saying it is on the condition of the two Shaykhs, or on the condition of one of them.
And it is known that al-Hakim, besides al-Bayhaqi, is not in the generation of al-Bukhari or Muslim, so that it can be said that the chain of narration is on the condition of the two Shaykhs. This can be said in the case of a chain like the chain of al-Musnad of Ahmad, because he is from the generation of the shaykhs of al-Bukhari and Muslim, or for a chain from his son Abdullah, if it is from his additions to his father, then the ruling at that time is that its chain of narration is authentic on the condition of the two Shaykhs, because he met those who were in the generation of al-Bukhari and Muslim. If his shaykh is like his father Ahmad, or another of the shaykhs of the two Shaykhs, this can be said if the statement is precise. As for the narration of al-Hakim, between him and the shaykh of al-Bukhari or Muslim, there are at least two or three people. And I mentioned in some of *al-Silsilah al-Da'ifah* that he authenticated some hadiths on the condition of the two Shaykhs, and the shaykh of al-Hakim is accused, and the one who accused him or weakened him is al-Hakim himself. So how can it be said of such a chain of narration, first, that it is an authentic chain of narration, and in it is this one who is spoken about or weakened? It is more appropriate that it is not permissible to say of it that it is authentic on the condition of the two Shaykhs, because the chain of narration to the shaykh of the two Shaykhs has not been authenticated. So it is necessary to examine the truth from the shaykh of Abu Bakr al-Bayhaqi to the shaykh of the two Shaykhs or one of them. And this is the answer to what you asked, and perhaps I have covered the answer to all your questions.
The questioner : And the action of al-Dhahabi?
The Shaykh : It is a mistake without a doubt in this case, and unfortunately, I mean, I imagine that this work of al-Dhahabi is from the earliest of his scientific productions, because of the multitude of errors we see in his summary and the contradiction of his critique of some hadiths in al-Mizan, which makes me lean, without any hesitation, that this composition is from the first of his works. And this is known by every person who has dealt with what his predecessors, the scholars and the preservers, dealt with. And I have mentioned more than once that I have a book, perhaps you recall, to which I attribute many authentications and weakenings, which is: *al-Rawd al-Nadhir*. The full title of this Rawd is: *al-Rawd al-Nadhir fi Tartib wa Takhrij Mu'jam al-Tabarani al-Saghir*. This is the first of my works in this scientific field, and the written history at the end of the book confirms that I finished it, and it is two large volumes. And my age at that time was twenty-four or twenty-five; I do not remember exactly now, but in any case, in these aspects, I now return to this book often to save myself some reviews, especially before the publication of the indexes that the workers in the science of hadith today have multiplied and made easy to place such indexes, and they have undoubtedly benefited and saved a lot of time for people like us.
An interjected phrase: The book recently published on indexing the ends of hadiths.
The student: It followed Sisi.
The Shaykh : Yes, do you have it?
The student: Yes.
The Shaykh : I hope you review the hadith that was in the output of those who were in the Fire.
The questioner : Do you have difficulty.
The Shaykh : Yes?
The Shaykh : He was outputting, and do you have difficulty?
The questioner : The beginning of the hadith, do you have difficulty.
The Shaykh : Is its beginning like this? The one attributed to al-Bukhari’s al-Raqaiq, because I did not look at the beginning of the hadith, look at it, he brought it here.
I return to where we were: This *al-Rawd al-Nadhir*, because of my need to return to it often, because it is from the first of my compositions, or the first composition of mine, it can be said that I take upon myself many mistakes from that, for example, I was like the masses who trusted the authentication of Ibn Hibban, later I knew, first I knew from *Lisan al-Mizan* of al-Hafiz Ibn Hajar, the rule of Ibn Hibban in authentication, this is an example.
Do you have it?
The questioner :Sunan Abi Dawud 4730Sahih (Al-Albani) Asim, Muslim, Abu Awana, Muslim, Abu Dawud, al-Bukhari, al-Tirmidhi, al-Humaydi, and Asim in several wordings.
The Shaykh : Yes, it is good to review Asim, so that the wording we are seeking comes and is output, because it occurs to me that this Suwayd is Ibn Sa'id, and he was followed in this wording, and Allah knows best.
The point: This is an example of the examples in which I criticize myself with myself, and if it were not for this, I would have proceeded to publish it to the people, because it has long-winded takhrij, youth and leisure, and so on. Now we do not have such a thing, so I kept it with me and I do not allow myself or anyone else to print it because of the errors in it, because it is from the first of my works in hadith.
The questioner : Okay, O Shaykh, you asked me before, you told me regarding the books you have, and the manuscripts, and the things you wrote and transmitted, and the projects that were not finished, I mean, I told you, did you think.
The Shaykh : I thought and estimated, then I wrote.
The questioner : I mean, you wrote these days, it means the ones that passed.
The Shaykh : No, before this trip.
The questioner : Okay, what was the result, Ihya or al-Islamiyyah.
The Shaykh : Al-Islamiyyah.
The questioner : Correct, okay.
The Shaykh : Please proceed.
The questioner : It is regarding those whose generation was later among the authors of the compiled books, such as al-Bayhaqi, al-Hakim, and also Ibn Jarir al-Tabari. In their shaykhs and the shaykhs of the shaykhs, from those who transmit with chains of narration like al-Bayhaqi and al-Hakim, in examining the men of the chain of narration, is it said that it is obligatory to examine all the men of the chain of narration, including his shaykh and his shaykh’s shaykh? Is it said?
The Shaykh : Yes, is it said?
The questioner : Is it said that it is necessary to examine every man in the chain of narration, including his shaykh and his shaykh’s shaykh? Or is it said that this is done if the chain of narration does not pass through any of the authors of the books? Or is it said that no examination is done at all? What is the benefit of the practice of al-Dhahabi (may Allah have mercy on him) in his summary of al-Mustadrak, when he leaves out the narrator’s shaykh and his shaykh’s shaykh, and sometimes his shaykh’s shaykh, starting from approximately the ninth generation sometimes, or the tenth? Is it said that this is a summary he did for himself and does not count as a rule in this matter, or what do you say?
The Shaykh : I say that in the case where the chain of narration does not revolve around an author of the books of the Sunnah and a hadith from these books, it is necessary in this case to study all the men of the chain from the shaykh of al-Bayhaqi in the example, or al-Hakim, and above, because we have touched upon much laxity from al-Hakim first, and from al-Dhahabi who agrees with him in many cases, in authenticating the hadith, not only absolute authentication, but qualified by saying it is on the condition of the two Shaykhs, or on the condition of one of them.
And it is known that al-Hakim, besides al-Bayhaqi, is not in the generation of al-Bukhari or Muslim, so that it can be said that the chain of narration is on the condition of the two Shaykhs. This can be said in the case of a chain like the chain of al-Musnad of Ahmad, because he is from the generation of the shaykhs of al-Bukhari and Muslim, or for a chain from his son Abdullah, if it is from his additions to his father, then the ruling at that time is that its chain of narration is authentic on the condition of the two Shaykhs, because he met those who were in the generation of al-Bukhari and Muslim. If his shaykh is like his father Ahmad, or another of the shaykhs of the two Shaykhs, this can be said if the statement is precise. As for the narration of al-Hakim, between him and the shaykh of al-Bukhari or Muslim, there are at least two or three people. And I mentioned in some of *al-Silsilah al-Da'ifah* that he authenticated some hadiths on the condition of the two Shaykhs, and the shaykh of al-Hakim is accused, and the one who accused him or weakened him is al-Hakim himself. So how can it be said of such a chain of narration, first, that it is an authentic chain of narration, and in it is this one who is spoken about or weakened? It is more appropriate that it is not permissible to say of it that it is authentic on the condition of the two Shaykhs, because the chain of narration to the shaykh of the two Shaykhs has not been authenticated. So it is necessary to examine the truth from the shaykh of Abu Bakr al-Bayhaqi to the shaykh of the two Shaykhs or one of them. And this is the answer to what you asked, and perhaps I have covered the answer to all your questions.
The questioner : And the action of al-Dhahabi?
The Shaykh : It is a mistake without a doubt in this case, and unfortunately, I mean, I imagine that this work of al-Dhahabi is from the earliest of his scientific productions, because of the multitude of errors we see in his summary and the contradiction of his critique of some hadiths in al-Mizan, which makes me lean, without any hesitation, that this composition is from the first of his works. And this is known by every person who has dealt with what his predecessors, the scholars and the preservers, dealt with. And I have mentioned more than once that I have a book, perhaps you recall, to which I attribute many authentications and weakenings, which is: *al-Rawd al-Nadhir*. The full title of this Rawd is: *al-Rawd al-Nadhir fi Tartib wa Takhrij Mu'jam al-Tabarani al-Saghir*. This is the first of my works in this scientific field, and the written history at the end of the book confirms that I finished it, and it is two large volumes. And my age at that time was twenty-four or twenty-five; I do not remember exactly now, but in any case, in these aspects, I now return to this book often to save myself some reviews, especially before the publication of the indexes that the workers in the science of hadith today have multiplied and made easy to place such indexes, and they have undoubtedly benefited and saved a lot of time for people like us.
An interjected phrase: The book recently published on indexing the ends of hadiths.
The student: It followed Sisi.
The Shaykh : Yes, do you have it?
The student: Yes.
The Shaykh : I hope you review the hadith that was in the output of those who were in the Fire.
The questioner : Do you have difficulty.
The Shaykh : Yes?
The Shaykh : He was outputting, and do you have difficulty?
The questioner : The beginning of the hadith, do you have difficulty.
The Shaykh : Is its beginning like this? The one attributed to al-Bukhari’s al-Raqaiq, because I did not look at the beginning of the hadith, look at it, he brought it here.
I return to where we were: This *al-Rawd al-Nadhir*, because of my need to return to it often, because it is from the first of my compositions, or the first composition of mine, it can be said that I take upon myself many mistakes from that, for example, I was like the masses who trusted the authentication of Ibn Hibban, later I knew, first I knew from *Lisan al-Mizan* of al-Hafiz Ibn Hajar, the rule of Ibn Hibban in authentication, this is an example.
Do you have it?
The questioner :
Do you feel any trouble in seeing the sun at noon
هل تضارون في رؤية الشمس في الظهيرةThe Shaykh : Yes, it is good to review Asim, so that the wording we are seeking comes and is output, because it occurs to me that this Suwayd is Ibn Sa'id, and he was followed in this wording, and Allah knows best.
The point: This is an example of the examples in which I criticize myself with myself, and if it were not for this, I would have proceeded to publish it to the people, because it has long-winded takhrij, youth and leisure, and so on. Now we do not have such a thing, so I kept it with me and I do not allow myself or anyone else to print it because of the errors in it, because it is from the first of my works in hadith.
The questioner : Okay, O Shaykh, you asked me before, you told me regarding the books you have, and the manuscripts, and the things you wrote and transmitted, and the projects that were not finished, I mean, I told you, did you think.
The Shaykh : I thought and estimated, then I wrote.
The questioner : I mean, you wrote these days, it means the ones that passed.
The Shaykh : No, before this trip.
The questioner : Okay, what was the result, Ihya or al-Islamiyyah.
The Shaykh : Al-Islamiyyah.
The questioner : Correct, okay.