The verse in His saying (Glorified and Exalted is He): “They took their rabbis and their monks as lords besides Allah” and the hadith of 'Adi ibn Hatim
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The questioner : In the name of Allah, the Most Gracious, the Most Merciful. And prayers and peace be upon the noblest of the prophets and messengers, our master and our Prophet Muhammad, and upon his family and all his Companions. As for what follows:
This verse in His saying (Glorified and Exalted is He):[At-Tawbah 9:31], was interpreted by the Messenger of Allah (peace and blessings be upon him) for 'Adi ibn Hatim. This is because when he came as a Muslim, he entered upon the Messenger of Allah (peace and blessings be upon him) while he was reciting this verse. He said: “I said: They did not worship them.” He said: . It was narrated by Ahmad and al-Tirmidhi, who graded it as hasan, and by 'Abd ibn Hamid, Ibn Sa'd, Ibn Abi Hatim, al-Tabarani, and others from various routes. It is weak; al-Tirmidhi, Ibn Jarir, al-Bayhaqi, and al-Mizzi in *Tahdhib al-Kamal* narrated it from 'Adi.
The Shaykh : Who is the one who says: 'Adi came?
The questioner : ... in the takhrij of the hadiths of *Taysir al-'Ali al-Qadir*.
The Shaykh : The hadith came in ...?
The questioner : Yes, in...
The Shaykh : Yes, it is in the text, but he did not perform its takhrij.
The questioner : ... .
The Shaykh: Yes.
The questioner : And Ibn Jarir and al-Bayhaqi in *Tahdhib al-Kamal* from 'Adi ibn Hatim with a weak chain. Al-Tirmidhi said: “This is a strange hadith; we do not know it except from the hadith of 'Abd al-Salam ibn Harb, and Ghutaif ibn A'in is not well known in hadith.” End of quote.
I said: And al-Daraqutni weakened it, and al-Hafiz affirmed its weakness in *al-Taqrib*. It was narrated by Ibn Jarir and al-Bayhaqi from the route of Habib ibn Abi Thabit from Abu al-Bakhtari from Hudhayfah, mawquf (stopping at the Companion) with its meaning, and its chain is weak and broken. Habib was a tadlis narrator and he used the abbreviation (an'anah), and Abu al-Bakhtari did not hear from Hudhayfah. *Jami' al-Tahfiz*. And the hadith was graded as hasan byThe Shaykh : the hadith scholar Nasir al-Din al-Albani in *Ghayat al-Maram*, and he referred the discussion to his takhrij of the hadiths of the book *The Four Terms* by Maududi; however, I did not find it there, so let it be known. Attributing the hadith to Ahmad is a mistake; and therefore he did not attributeThe Shaykh : the hadith to it in *al-Durar*. End of quote.
The Shaykh : Is this the statement?
The questioner: Yes.
The Shaykh : A critique like this is considered to have no standing, as they say; because the fact that a weak hadith is strengthened by the multiplicity of routes is not a rule ... rigid such that everyone shares in its knowledge or in its correct application. I said: Whoever has some knowledge from among the scholars, in terms of terminology, jarh (critique) and ta'dil (vindication), we observe here that he criticized both routes in ... did not add anything to me; because I did not say in either of the routes or in one of them: that it is hasan in itself. So what is the point of the critique? He did not address the point of the critique. But the person remains, and especially one who has some knowledge of the style of critique, that it is a point of view, that this route is not strengthened ... Do you think this means that the observation he made is hidden from one who is proficient in hadith? That is: Is it hidden from al-Albani or others that this is weak with the first chain, and the second is also weak? Can this be imagined?
So what did our man do?
He expresses his opinion, there is no objection, but this opinion if you build it in a clear manner ... then there is no benefit except that it is said: This is our opinion, and that is the opinionThe Shaykh : of al-Albani, this is how the benefit is ...The Shaykh : Al-Albani, now when he performs the takhrij of this hadith, it is observed that the hadith is in the context of interpreting a verse, and that this verse cannot be interpreted except by what came in this hadith; one is ... and the other is explicit. So if we look away from both parties and ask this follower who weakens this hadith: What is the meaning of the verse in his view? He cannot go beyond what came in the hadith; so at that time, the whole is composed of three things; first, the apparent meaning of the verse, second, the first route, third, the second route which is the mawquf hadith of Hudhayfah.
So in my opinion, he only observed the traditional aspect, and did not observe the semantic aspect; that is: he discussed the hadith in terms of its narration (riwayah), and did not discuss the hadith in terms of its understanding (dirayah); so if he had considered that the verse does not allow an interpretation other than what came in the hadith, at that time he would have found that al-Albani's grading of the hadith as hasan; first, this is apparent, it was not a grading of hasan in itself, but a grading of hasan for the sake of another; because what he did of weakening, al-Albani also did, but he said: The hadith is hasan; because he considered the meaning present in the verse, present in these two hadiths; the first is broken and the second is ..., this is with me ..., is there something else?
Yes?
The questioner : Each has his own ijtihad ...
The Shaykh : Is everyone who writes such a writing certified as being from the people of ijtihad? This is not possible in the science of hadith, as in any issue in the fiqh of hadith. Is it for every person to say: I understand from this hadith such and such? And what is it that I did, and someone else contradicted me ... the same example ... to remind that it has now become widespread ... against that interpretation which has passed through centuries of scholars ... who have the right to exercise ijtihad in the texts of the Book and the Sunnah, and yet they remained rigid and followers throughout those centuries when becoming a madhhab became a religion, whereas now it has become a strange and very odd reaction. It has become that everyone who may not be able to read a verse as it was revealed; although its writing has been beautified and its letters have been marked with diacritics; so that it is not known who errs in its recitation, unlike the hadith; for the care in diacritics was not the care in marking the Qur'anic verses; nevertheless, some of those who are ... on the place of ijtihad, fiqh, fiqh of the Qur'an and fiqh of the Sunnah, are not only unable to recite a hadith as it was recited or read by the Prophet (peace and blessings be upon him); but they are not able to recite a verse as it was revealed.
And the scholars of hadith have mentioned that it is obligatory for the student of knowledge to be proficient in speech by his study of the Arabic language, grammar and morphology, so that he does not fall into mispronunciation which ... is lying upon the Prophet (peace and blessings be upon him), and falls into the warning of his saying (peace and blessings be upon him):Musnad Ahmad 469Hasan (Darussalam). This is a witnessed and tangible phenomenon in this time; and it is that one claims ijtihad, and even less than that, following, which requires the ability to prefer one saying over another; one claims this in ijtihad, let alone in following, from one of those we described a little of earlier. This is what happened in fiqh and in a wide manner in this era also happened ... even if less in ijtihad in weakening hadiths ... authenticating them.
The young students today in this science, the science of jarh and ta'dil and the terminology of hadith, see that this science is like some of the other sciences; like the science of grammar, for example; the subject is always raised, and the object is always accursed, and there is no difference in this between one who says ...
This verse in His saying (Glorified and Exalted is He):
They have taken their scholars and monks as lords besides Allah
اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللَّهThey forbade for them the lawful and made lawful for them the forbidden, so they followed them, and that is their worship of them
إنهم حرَّموا عليهم الحلال وحلَّلوا لهم الحرام ، فاتَّبعوهم ، فذاك عبادتهم إيَّاهمThe Shaykh : Who is the one who says: 'Adi came?
The questioner : ... in the takhrij of the hadiths of *Taysir al-'Ali al-Qadir*.
The Shaykh : The hadith came in ...?
The questioner : Yes, in...
The Shaykh : Yes, it is in the text, but he did not perform its takhrij.
The questioner : ... .
The Shaykh: Yes.
The questioner : And Ibn Jarir and al-Bayhaqi in *Tahdhib al-Kamal* from 'Adi ibn Hatim with a weak chain. Al-Tirmidhi said: “This is a strange hadith; we do not know it except from the hadith of 'Abd al-Salam ibn Harb, and Ghutaif ibn A'in is not well known in hadith.” End of quote.
I said: And al-Daraqutni weakened it, and al-Hafiz affirmed its weakness in *al-Taqrib*. It was narrated by Ibn Jarir and al-Bayhaqi from the route of Habib ibn Abi Thabit from Abu al-Bakhtari from Hudhayfah, mawquf (stopping at the Companion) with its meaning, and its chain is weak and broken. Habib was a tadlis narrator and he used the abbreviation (an'anah), and Abu al-Bakhtari did not hear from Hudhayfah. *Jami' al-Tahfiz*. And the hadith was graded as hasan byThe Shaykh : the hadith scholar Nasir al-Din al-Albani in *Ghayat al-Maram*, and he referred the discussion to his takhrij of the hadiths of the book *The Four Terms* by Maududi; however, I did not find it there, so let it be known. Attributing the hadith to Ahmad is a mistake; and therefore he did not attributeThe Shaykh : the hadith to it in *al-Durar*. End of quote.
The Shaykh : Is this the statement?
The questioner: Yes.
The Shaykh : A critique like this is considered to have no standing, as they say; because the fact that a weak hadith is strengthened by the multiplicity of routes is not a rule ... rigid such that everyone shares in its knowledge or in its correct application. I said: Whoever has some knowledge from among the scholars, in terms of terminology, jarh (critique) and ta'dil (vindication), we observe here that he criticized both routes in ... did not add anything to me; because I did not say in either of the routes or in one of them: that it is hasan in itself. So what is the point of the critique? He did not address the point of the critique. But the person remains, and especially one who has some knowledge of the style of critique, that it is a point of view, that this route is not strengthened ... Do you think this means that the observation he made is hidden from one who is proficient in hadith? That is: Is it hidden from al-Albani or others that this is weak with the first chain, and the second is also weak? Can this be imagined?
So what did our man do?
He expresses his opinion, there is no objection, but this opinion if you build it in a clear manner ... then there is no benefit except that it is said: This is our opinion, and that is the opinionThe Shaykh : of al-Albani, this is how the benefit is ...The Shaykh : Al-Albani, now when he performs the takhrij of this hadith, it is observed that the hadith is in the context of interpreting a verse, and that this verse cannot be interpreted except by what came in this hadith; one is ... and the other is explicit. So if we look away from both parties and ask this follower who weakens this hadith: What is the meaning of the verse in his view? He cannot go beyond what came in the hadith; so at that time, the whole is composed of three things; first, the apparent meaning of the verse, second, the first route, third, the second route which is the mawquf hadith of Hudhayfah.
So in my opinion, he only observed the traditional aspect, and did not observe the semantic aspect; that is: he discussed the hadith in terms of its narration (riwayah), and did not discuss the hadith in terms of its understanding (dirayah); so if he had considered that the verse does not allow an interpretation other than what came in the hadith, at that time he would have found that al-Albani's grading of the hadith as hasan; first, this is apparent, it was not a grading of hasan in itself, but a grading of hasan for the sake of another; because what he did of weakening, al-Albani also did, but he said: The hadith is hasan; because he considered the meaning present in the verse, present in these two hadiths; the first is broken and the second is ..., this is with me ..., is there something else?
Yes?
The questioner : Each has his own ijtihad ...
The Shaykh : Is everyone who writes such a writing certified as being from the people of ijtihad? This is not possible in the science of hadith, as in any issue in the fiqh of hadith. Is it for every person to say: I understand from this hadith such and such? And what is it that I did, and someone else contradicted me ... the same example ... to remind that it has now become widespread ... against that interpretation which has passed through centuries of scholars ... who have the right to exercise ijtihad in the texts of the Book and the Sunnah, and yet they remained rigid and followers throughout those centuries when becoming a madhhab became a religion, whereas now it has become a strange and very odd reaction. It has become that everyone who may not be able to read a verse as it was revealed; although its writing has been beautified and its letters have been marked with diacritics; so that it is not known who errs in its recitation, unlike the hadith; for the care in diacritics was not the care in marking the Qur'anic verses; nevertheless, some of those who are ... on the place of ijtihad, fiqh, fiqh of the Qur'an and fiqh of the Sunnah, are not only unable to recite a hadith as it was recited or read by the Prophet (peace and blessings be upon him); but they are not able to recite a verse as it was revealed.
And the scholars of hadith have mentioned that it is obligatory for the student of knowledge to be proficient in speech by his study of the Arabic language, grammar and morphology, so that he does not fall into mispronunciation which ... is lying upon the Prophet (peace and blessings be upon him), and falls into the warning of his saying (peace and blessings be upon him):
Whoever says something about me that I did not say, let him take his place in Hell.
من قال عليَّ ما لم أقُلْ فليتبوَّأ مقعده من النارThe young students today in this science, the science of jarh and ta'dil and the terminology of hadith, see that this science is like some of the other sciences; like the science of grammar, for example; the subject is always raised, and the object is always accursed, and there is no difference in this between one who says ...
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.