Regarding the Shaykh's writings and their publication.
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The Shaykh : I have things upon myself, so I say: if I were given the opportunity to review this book and correct what I know to be an error, for it was in the early stages of my engagement with this knowledge, if I were given the opportunity I would review it again and then publish it, but I do not find this free time; I have many projects, and among the most important is the one I started while I was in the UAE in Sharjah, the project of *Sahih al-Sirah al-Nabawiyyah* (The Authentic Prophetic Biography), and therefore time does not allow me to engage as some people insist, demanding that I write a book on the principles of hadith or the terminology of hadith, and people—as we have said—satisfying them is a goal that cannot be reached; because every person has a taste and a desire, and I personally now have my time crowded with many projects, and it has been about a year and more since I have done anything called authorship; because I am busy printing some books that have not been printed, and sometimes the printed copies run out and it is necessary to review them and correct what can be corrected; whether from me or from others among our brothers who send us their observations, and I certainly benefit from them greatly and very greatly, and among theseThe Shaykh : You must have heard of him, Abdullah al-... what is it? Al-Duwaish.
Those present : May Allah have mercy on him.
The Shaykh : Abdullah—may Allah have mercy on him—al-Duwaish, is that not his name?
The questioner : Yes, Abdullah al-Duwaish.
The Shaykh : Al-Duwaish or al-Duwaish?
The questioner : Al-Duwaish, Abdullah al-Duwaish.
The Shaykh : Al-Duwaish?
The questioner : Yes, this is... from Buraydah.
The Shaykh : How?
The questioner : He is from the people of Buraydah.
The Shaykh : Buraydah, yes. Yes, and he sent me, along with some of his companions and brothers,
Another questioner : a review of *al-Silsilah al-Da'ifah* (The Weak Chain).
The Shaykh : He said to me, he sent me observations on "the two chains," so I certainly benefited from his observations, but as I always say: they have not yet digested much of the science of hadith and its terminology; for example, the hadith of Abu al-Zubayr, he said: the scholars agreed on accepting what is in the "two Sahihs," this is a statement that is made and must be made; but the investigation does not stop at this statement, for how many hadiths in the "two Sahihs" were criticized by the imams who came after al-Bukhari, and then those who came later like Ibn Taymiyyah, Ibn al-Qayyim, Ibn Hajar, and the like, so the beginners stop at this phrase, but they do not know that there is no general rule that is not excepted...
...
And he is one of the memorizers, Sa'id ibn Mansur, the author of the *Sunan* of which two parts have been printed, Sa'id ibn Mansur uniquely transmitted this addition from his teacher Hushaym, while others other than Sa'id ibn Mansur narrated the hadith from Hushaym, and others other than Hushaym, a group of them including Shu'bah, the memorizer al-Jadid, narrated it from Hushaym's teacher, and his name is Husayn ibn 'Abd al-Rahman or Abu 'Abd al-Rahman—I am uncertain now—and the closest is probably Husayn ibn 'Abd al-Rahman; all these trustworthy narrators narrated the hadith with the wording that they agreed uponThe Shaykh : He said:Sahih al-Bukhari 6472 That is: they do not seek ruqyah (healing by Qur'anic recitation). Sa'id ibn Mansur alone contradicted them all by adding that extra phrase, saying: Sahih Muslim 220a. I have not found, up to this hour, anyone who pointed out the weakness of the addition: , except the Imam al-Hafiz Ibn Taymiyyah (may Allah have mercy on him) in his book *Al-Fatawa*. This is among his virtues and his critique, which indicates... and the precision of his critique of hadiths, even if some of them were in the *Sahih*.
So the point is: that the rule of strengthening a hadith by the multiplicity of its chains cannot be taken by mere observation but by application and practice, and I emphasize the necessity of referring to the words of Ibn Taymiyyah regarding this great rule.
Yes.
Those present : May Allah have mercy on him.
The Shaykh : Abdullah—may Allah have mercy on him—al-Duwaish, is that not his name?
The questioner : Yes, Abdullah al-Duwaish.
The Shaykh : Al-Duwaish or al-Duwaish?
The questioner : Al-Duwaish, Abdullah al-Duwaish.
The Shaykh : Al-Duwaish?
The questioner : Yes, this is... from Buraydah.
The Shaykh : How?
The questioner : He is from the people of Buraydah.
The Shaykh : Buraydah, yes. Yes, and he sent me, along with some of his companions and brothers,
Another questioner : a review of *al-Silsilah al-Da'ifah* (The Weak Chain).
The Shaykh : He said to me, he sent me observations on "the two chains," so I certainly benefited from his observations, but as I always say: they have not yet digested much of the science of hadith and its terminology; for example, the hadith of Abu al-Zubayr, he said: the scholars agreed on accepting what is in the "two Sahihs," this is a statement that is made and must be made; but the investigation does not stop at this statement, for how many hadiths in the "two Sahihs" were criticized by the imams who came after al-Bukhari, and then those who came later like Ibn Taymiyyah, Ibn al-Qayyim, Ibn Hajar, and the like, so the beginners stop at this phrase, but they do not know that there is no general rule that is not excepted...
...
And he is one of the memorizers, Sa'id ibn Mansur, the author of the *Sunan* of which two parts have been printed, Sa'id ibn Mansur uniquely transmitted this addition from his teacher Hushaym, while others other than Sa'id ibn Mansur narrated the hadith from Hushaym, and others other than Hushaym, a group of them including Shu'bah, the memorizer al-Jadid, narrated it from Hushaym's teacher, and his name is Husayn ibn 'Abd al-Rahman or Abu 'Abd al-Rahman—I am uncertain now—and the closest is probably Husayn ibn 'Abd al-Rahman; all these trustworthy narrators narrated the hadith with the wording that they agreed uponThe Shaykh : He said:
and they are those who do not practice Ar-Ruqya
هم الذين لا يسترقونThey are those persons who neither practise charm, nor ask others to practise it
هم الذين لا يرقون ولا يسترقونThey do not perform incantation.
لا يرقونSo the point is: that the rule of strengthening a hadith by the multiplicity of its chains cannot be taken by mere observation but by application and practice, and I emphasize the necessity of referring to the words of Ibn Taymiyyah regarding this great rule.
Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.