The Shaykh’s explanation of the weakness of Sharik and the statements of some hadith scholars regarding him.

The Shaykh : This Sharik is Sharik ibn Abdullah al-Qadi, and he is known among the scholars of al-jarh wa al-ta'dil (the critique and vindication of narrators) as weak due to his poor memory. Naturally, the time does not allow us to read to you the words of the Imams regarding the criticism of this narrator, who is Sharik, but we will suffice with two citations. The first citation is that among those who included this hadith in their collections is al-Hafiz al-Imam al-Daraqutni in his Sunan. When he finished narrating its chain and text, he said: "And Sharik is not strong". So this is a compiler, or one of the compilers, of the hadith who weakens this hadith and attributes a defect to it by stating that this Sharik is not strong in hadith. Then we cite another, which we quote directly from a book by one of the authors who has no doubt in the science of hadith, let alone in other sciences, as he has a sound standing in this science, namely the science of al-jarh wa al-ta'dil (the critique and vindication of narrators). I mean by this al-Hafiz Ahmad ibn Hajar al-Asqalani. So listen to his statement about him. He says: "He is truthful but makes many mistakes. His memory deteriorated after he assumed the judgeship in Kufa. He was just, virtuous, devout, and severe against the people of innovation". This is al-Hafiz Ibn Hajar’s biography of Sharik ibn Abdullah al-Qadi, the narrator of this hadith. He gives him his due praise in terms of worship, righteousness, and the like. The most important point regarding the science of hadith is his truthfulness, meaning that he does not lie. However, he was overcome by his circumstances and made many mistakes, and his memory deteriorated, meaning it worsened, when he assumed the judgeship in Kufa. This is a natural and known matter: every scholar who focused on one area became strong in it, and conversely, became weak in the other areas from which he turned away.
So we are surprised by the statement of Ibn al-Qayyim al-Jawziyyah that this is the authentic hadith narrated by Sharik, and that Sharik does not narrate authentic hadiths because his memory is weak. Therefore, al-Hafiz al-Dhahabi himself mentioned in the conclusion of the biography of this Sharik in his book "Mizan al-I'tidal fi Naqd al-Rijal": "And Muslim included a supporting chain for him." This means that Muslim did not rely on Sharik as a proof due to his poor memory, but rather narrated from him only with a supporting chain or a parallel narration from someone else. The word "supporting chain" alone is sufficient for one engaged in this science to know that the narrator is not relied upon for his hadith until someone supports him or parallels him in narrating the same hadith. The reality here is that Sharik was unique in narrating this hadith. This is the first point taken against al-Imam Ibn al-Qayyim in the previous passage.
The second and final point is his statement: "And nothing has been reported in his practice that contradicts that". This is a slip of the pen due to the man’s preoccupation with the issue of travel, writing during travel. Why? Because there is a hadith, which I think he himself mentioned, which is the hadith of Ibn Umar that the Prophet (peace and blessings be upon him) used to place his hands before his knees. He himself cited this hadith, and the discussion will come in its proper place, if Allah wills. It is surprising that he said that nothing was narrated in his practice, or "nothing has been reported in his practice that contradicts that". Then Ibn al-Qayyim says, answering a question that arises in the mind of the student of his book: "As for the hadith of Abu Hurayrah, which he elevated to the Prophet (peace be upon him) , he answers this hadith which explicitly contradicts the hadith of Wa'il, which Ibn al-Qayyim claimed was the authentic one. It is opposed by the hadith of Abu Hurayrah, elevated to the Prophet (peace be upon him), and from his words , meaning he does not place his knees before his hands, because he (peace be upon him) said in the completion of the hadith: . Listen to Ibn al-Qayyim’s answer, for in its beginning you will feel its weakness. He says: "So the hadith, and Allah knows best, has an error from some of the narrators, for its beginning contradicts its end. For if he places his hands before his knees, he has prostrated as a camel prostrates, for the camel only places its hands first". This is a doubt held by everyone, and it seems to be a doubt not only inspired by Ibn al-Qayyim’s words, but a doubt that prevails among most people who do not observe the camel when it lowers itself, always and forever. So let us discuss Ibn al-Qayyim in this claim. He says: "That the camel, when it prostrates, when it lowers itself, only places its hands before its knees". I hope he means he places his knees.

The questioner : He says his hands.

The Shaykh : He says his hands. Yes, he said: "For its beginning contradicts its end. For if he places his hands before his knees - meaning the one praying - he has prostrated as a camel prostrates, for the camel only places its hands first"