Where have you reached in "Silsilat al-Ahadith al-Sahihah" and "Silsilat al-Ahadith al-Da'ifah"?

The questioner : I do not know—may Allah reward you—regarding "the Series"; is there hope—Allah willing—that it will be published in full soon?

The Shaykh : We came to Hajj from Jordan, and we have finished indexing the fifth volume of "al-Sahihah" and the fifth volume of "al-Da'ifah."

The questioner : What Allah willed!

The Shaykh : Yes, and also from the index of "Sifat al-Salah," the new edition. It naturally contains additions, revisions, and introductions, including the treatment of certain points. In particular, we recently came across a treatise by one of those who belong to some of the existing sects that contradict the Sunnah. In this treatise, there is a specific study attacking the hadiths of raising the hands at the bowing and raising them from it, and generally, also placing the right hand over the left in prayer in general. Even though the transmitted hadiths regarding raising the hands are mutawatir, and the hadiths regarding placing the hands on the chest are close to being mutawatir, he wrote a treatise to invalidate that and to support his school of thought, which states that raising the hands and placing them on the chest invalidates the prayer. His treatment of the subject was in a very strange manner. He pretends to know the science of hadith and the terminology of hadith, but due to the severity of his ignorance, I permit myself to say: he is more ignorant than Abu Jahal regarding the science of hadith. One example is sufficient for you regarding that:
He came to a hadith in "al-Sahihayn," the hadith of Ibn 'Umar, who said: He said: This is a fabricated hadith; why? He said: In its chain is al-Zuhri. Al-Hafiz al-Dhahabi said in "Mizan al-I'tidal": He used to practice tadlis, he used to practice tadlis! And the one who practices tadlis is this writer and author. This is very clear; because al-Dhahabi, from whom he quoted this phrase, quoted it truncated. His case is like that of one who forbids people from prayer by saying—Exalted is He—: , and then does not bring what follows it. This is what the man did in what he attributed to al-Hafiz al-Dhahabi, because al-Dhahabi—may Allah have mercy on him—said, clarifying the reality that he and his like of the memorizers perceive: "He used to practice tadlis rarely." He cut off the word "rarely" to mislead his readers that this al-Zuhri, upon whom the hadith revolves—in his claim!—used to practice tadlis. It is known among hadith scholars that if one's habit is tadlis, then he is not relied upon as evidence. It is not hidden from students of knowledge that the practitioners of tadlis, among the scholars—all scholars of hadith—and specifically among al-Hafiz Ibn Hajar, have ranks and degrees. So al-Dhahabi's saying: "He used to practice tadlis rarely" means he is in the first rank, that he is relied upon as evidence by consensus. But the most amazing of that is that this writer ignored al-Imam al-Dhahabi's explicit statement in his saying: "Salim ibn 'Abd Allah ibn 'Umar narrated to me from his father." If he were a practitioner of tadlis like "Baqiyyah" and his like of those whose 'an'anah is not relied upon by consensus; it would be permissible to rely on him as evidence; because he explicitly stated the narration. He concealed this and cut off that! And thus they spread their misguidance. I found myself compelled to respond to this in the introduction of the new edition.