The Issue of Criticizing the Text and the Methodology of the Hadith Scholars in It

The Shaykh : I have *Hadi al-Arwah* by al-Kurdi, this one

The questioner : The old first edition

The Shaykh : The one that includes *I'lam al-Muwaqqi'in*, this yellow edition

The questioner : This has been edited, praise be to Allah

The Shaykh : Praise be to Allah, this is from the success of Allah

Another questioner : He brought the chain of narration in full

The Shaykh : Yes, good, this is a gift

The questioner: Glory be to Allah!The Shaykh : al-Tuwayjiri, most of his books are like this

The Shaykh : May Allah guide him, but the first statement that

The questioner : The first statement

The Shaykh : This is not his statement

The questioner : Yes, it is not his statement, the follow-up

The Shaykh : But the follow-up

Another questioner : About what is this, O Shaykh?

The Shaykh : Good, this

The questioner : Glory be to Allah! Ibn al-Qayyim in this book scatters the entertainments

The Shaykh : He says: "al-Dhahabi criticized him in *al-Talkhis*, and I even consider it fabricated, and Nu'aym is extremely denounceable in hadith, even though al-Bukhari narrated from him. I said: This is an overreach by al-Dhahabi against Nu'aym ibn Hammad, and it was not to this extent; rather, he denied some of his hadiths, not all of them," and so on. What is observed is that the man is saying what he is saying; I think that this hadith is fabricated, so he concludes that this hadith is free from fabrication in terms of the chain of narration, but why does he not observe what al-Dhahabi intended by saying "I consider it fabricated" and saying that he has what? Denounceable, extremely denounceable in hadith. I see that he is like al-Dhahabi, and whoever is better than him, that he comes to criticize... So I noticed when I read al-Dhahabi's statement in al-Tuwayjiri's transmission and al-Tuwayjiri's ignorant response to Imam al-Dhahabi in this science, I said, Glory be to Allah! So where is the moon and where is the dust, and where is Mu'awiyah and where is 'Ali? Here, what does Anas say at the end, disregarding the other phrases: "So I have not heard after the Messenger of Allah a hadith that I am more joyful with than I am with this hadith." There is an exaggeration that does not harmonize with his statement in the hadith in which Anas says: "So the Muslims did not rejoice over anything as they rejoiced over the statement of the Messenger." Here, the hand of exaggeration and fabrication is clear in this expression, and in other aspects as well. These are things that the discerning critic, like al-Dhahabi, observes, while the one who does not have this criticism stops at the apparent chain of narration only.
Al-Halabi : O Shaykh, there is a good word by al-Mu'allimi (may Allah have mercy on him) in the introduction of *al-Fawa'id al-Majmu'ah*, in a wonderful introduction, he says: "And in ruling on fabrication, it is sufficient to have a predominant suspicion." This point that... Imam al-Dhahabi with this

The Shaykh : Yes, this is it
Al-Halabi : Look, Glory be to Allah

The Shaykh : Yes, exactly.
Al-Halabi : If, O Shaykh, there are several hadiths in *al-Da'if* the first and second, you say invalid, even though the chain of narration is weak

The Shaykh : Yes, exactly.
Al-Halabi : Did you observe the issue of the text?

The Shaykh : And this happened with this 'Abdullah al-Habashi I ruled on it as fabricated, so he came and criticized me. While I, when I spoke about the chain of narration, I clarified that the chain of narration is weak, but I looked at it from the aspect of the meaning, so I ruled on it as fabricated, because the origin of the prayer beads linguistically is an innovation, let alone the specific one.
Al-Halabi : But O Shaykh, then it became clear afterwards that there is a narrator who is a fabricator, you yourself mentioned in the same book

The Shaykh : Correct, yes
Al-Halabi : Your gaze moved from one narrator to another

The Shaykh : This is correct.
Al-Halabi : ... al-Marwazi resided in Egypt. al-Bukhari narrated in the Book of Prayer, of course, the virtue of facing the qiblah, page so-and-so, in the narration of Abu Ishaq from him from Ibn al-Mubarak and Hisham, and al-Bukhari narrated it in the Book of Rulings

The Shaykh : From Ibn al-Mubarak, what?
Al-Halabi : In the narration of Abu Ishaq from Ibn al-Mubarak and Hisham

The Shaykh : And Hisham
Al-Halabi : And al-Bukhari narrated in the Rulings of the Expeditions from Mahmud from 'Abd al-Razzaq from Ma'mar, and from him from Ibn al-Mubarak from Ma'mar, and he narrated from him from Hisham from Husayn from 'Amr ibn Maimun, who said: I saw in the pre-Islamic age a monkey, and monkeys gathered over it that had committed adultery, so they stoned it, and I stoned it with them.

The Shaykh : This is one of the most amazing things in al-Bukhari. I wrote a comment in *Mukhtasar al-Bukhari*
Al-Halabi : On this

The Shaykh : Yes, I said that this, even though it is not rejected, is denounceable. How did he know that this one who was stoned committed adultery? And how did he arrive at this fact? This requires people of unveiling, that's it.