The manner in which Ibn al-Qayyim (may Allah have mercy on him) criticized the hadith of Abu Hurayrah (may Allah be pleased with him) regarding lowering oneself into prostration.
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The questioner : The first question mentioned in...
Another questioner : ...until it is heard.
The questioner : You mentioned in your book, in the marginal notes of "The Description of the Prophet's Prayer."
The Shaykh : (peace and blessings be upon him).
The questioner : Regarding the topic of lowering oneself into prostration, there is the hadith of Abu Hurayrah. Then you mentioned in the marginal note: "As for the hadith that contradicts it, it is not authentic." What is the manner in which Imam Ibn al-Qayyim criticized the hadith of Abu Hurayrah, citing al-Bukhari's statement, because Muhammad ibn al-Hasan is not corroborated in it? Does this stem from al-Bukhari's statement based on his specific rule, or is there a defect in the hadith itself? This is the question.
The Shaykh : No, it is nothing but what I have mentioned. This is a criticism by al-Bukhari according to al-Bukhari's method.
[ The questioner : The Shaykh :
The Shaykh : Welcome.
The questioner : We have good news for you. When you have this recording, they approved your entry into Jordan.
The Shaykh : How?
The questioner : They agreed to your entry into Jordan.
The Shaykh : May Allah reward you with good.
The questioner : And you, my regular entry...
The Shaykh : Did he contact you?
The questioner : Ah, yes, not by a visa; we meet the King, and the King approved, and then the traditional procedures.
Another questioner : Praise be to Allah.
The Shaykh : The choice is in what Allah has chosen.
The questioner : How are you?
The Shaykh : Al-Bukhari has a rule that he alone possesses, unlike the majority of hadith scholars, and it is well-known in terminology. And you, may Allah bless you, have referred to it. Al-Bukhari's custom is that meeting is not established merely by contemporaneity, or excuse me, I erred in my expression!! "Connection is not established by contemporaneity, but it is necessary to establish the meeting between the narrator and the narrated-from until it is said that the chain is connected," contrary to Imam Muslim and the majority of hadith scholars; for they are content to establish connection by contemporaneity, that the narrator and his teacher are in the same era, provided that the narrator is not known for tadlis (concealment of a defect in a chain), and al-Bukhari in many instances criticizes a hadith with such a criticism as he used for the hadith of Abu Hurayrah; that it is not known, it is not known whether some of them met each other, because he conditions the establishment of connection on the establishment of the meeting. So the criticism here is, in reality, a valid criticism according to al-Bukhari's school, but according to the majority—and Ibn al-Qayyim al-Jawziyyah is on that side—it is not a sound criticism at all, or at least not accepted, because they proceed in authenticating hadiths based merely on the establishment of contemporaneity with the absence of tadlis. And at that point, Ibn al-Qayyim's criticism of this hadith is not in its proper place, especially since a group of hadith scholars have authenticated it and preferred it over the hadith of Wa'il ibn Hujr, which Ibn al-Qayyim headed the specific chapter on the manner of lowering oneself into prostration with. Have I answered you?The Shaykh : He is known for concealment of defects in a chain (tadlis). Al-Bukhari, in many cases, invalidates a hadith with the same type of invalidation he used for the hadith of Abu Hurayrah: that it is not known, nor established, that some of the narrators met each other, because establishing the continuity of the chain requires establishing that they met. Therefore, the invalidation here is, in reality, a valid invalidation according to al-Bukhari's school of thought. However, according to the majority of scholars—and Ibn al-Qayyim al-Jawziyyah is of that opinion—it is not a sound invalidation at all, or at least not one that is accepted, because they proceed to authenticate hadiths based solely on the establishment of contemporaneity and the absence of concealment of defects. Consequently, Ibn al-Qayyim's invalidation of this hadith is not in its proper place, especially since a group of hadith scholars have authenticated it and preferred it over the hadith of Wa'il ibn Hujr, which Ibn al-Qayyim used to open the chapter on the method of lowering oneself to prostration. Have I answered you?
The questioner : May Allah reward you with good.
The Shaykh : And you, this is the first question.
Another questioner : ...until it is heard.
The questioner : You mentioned in your book, in the marginal notes of "The Description of the Prophet's Prayer."
The Shaykh : (peace and blessings be upon him).
The questioner : Regarding the topic of lowering oneself into prostration, there is the hadith of Abu Hurayrah. Then you mentioned in the marginal note: "As for the hadith that contradicts it, it is not authentic." What is the manner in which Imam Ibn al-Qayyim criticized the hadith of Abu Hurayrah, citing al-Bukhari's statement, because Muhammad ibn al-Hasan is not corroborated in it? Does this stem from al-Bukhari's statement based on his specific rule, or is there a defect in the hadith itself? This is the question.
The Shaykh : No, it is nothing but what I have mentioned. This is a criticism by al-Bukhari according to al-Bukhari's method.
[ The questioner : The Shaykh :
The Shaykh : Welcome.
The questioner : We have good news for you. When you have this recording, they approved your entry into Jordan.
The Shaykh : How?
The questioner : They agreed to your entry into Jordan.
The Shaykh : May Allah reward you with good.
The questioner : And you, my regular entry...
The Shaykh : Did he contact you?
The questioner : Ah, yes, not by a visa; we meet the King, and the King approved, and then the traditional procedures.
Another questioner : Praise be to Allah.
The Shaykh : The choice is in what Allah has chosen.
The questioner : How are you?
The Shaykh : Al-Bukhari has a rule that he alone possesses, unlike the majority of hadith scholars, and it is well-known in terminology. And you, may Allah bless you, have referred to it. Al-Bukhari's custom is that meeting is not established merely by contemporaneity, or excuse me, I erred in my expression!! "Connection is not established by contemporaneity, but it is necessary to establish the meeting between the narrator and the narrated-from until it is said that the chain is connected," contrary to Imam Muslim and the majority of hadith scholars; for they are content to establish connection by contemporaneity, that the narrator and his teacher are in the same era, provided that the narrator is not known for tadlis (concealment of a defect in a chain), and al-Bukhari in many instances criticizes a hadith with such a criticism as he used for the hadith of Abu Hurayrah; that it is not known, it is not known whether some of them met each other, because he conditions the establishment of connection on the establishment of the meeting. So the criticism here is, in reality, a valid criticism according to al-Bukhari's school, but according to the majority—and Ibn al-Qayyim al-Jawziyyah is on that side—it is not a sound criticism at all, or at least not accepted, because they proceed in authenticating hadiths based merely on the establishment of contemporaneity with the absence of tadlis. And at that point, Ibn al-Qayyim's criticism of this hadith is not in its proper place, especially since a group of hadith scholars have authenticated it and preferred it over the hadith of Wa'il ibn Hujr, which Ibn al-Qayyim headed the specific chapter on the manner of lowering oneself into prostration with. Have I answered you?The Shaykh : He is known for concealment of defects in a chain (tadlis). Al-Bukhari, in many cases, invalidates a hadith with the same type of invalidation he used for the hadith of Abu Hurayrah: that it is not known, nor established, that some of the narrators met each other, because establishing the continuity of the chain requires establishing that they met. Therefore, the invalidation here is, in reality, a valid invalidation according to al-Bukhari's school of thought. However, according to the majority of scholars—and Ibn al-Qayyim al-Jawziyyah is of that opinion—it is not a sound invalidation at all, or at least not one that is accepted, because they proceed to authenticate hadiths based solely on the establishment of contemporaneity and the absence of concealment of defects. Consequently, Ibn al-Qayyim's invalidation of this hadith is not in its proper place, especially since a group of hadith scholars have authenticated it and preferred it over the hadith of Wa'il ibn Hujr, which Ibn al-Qayyim used to open the chapter on the method of lowering oneself to prostration. Have I answered you?
The questioner : May Allah reward you with good.
The Shaykh : And you, this is the first question.
Source
www.al-albany.com
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