The weakness of Samurah's hadith, by which the verse in al-A'raf, "So when He gave them good," was interpreted as referring to Adam and Eve.
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The Shaykh : Because, as everyone knows, if Allah wills, it refers to the noble parents, Adam and Eve. [Al-A'raf 7:190] Meaning, from the very beginning, as it is said, the believing, tranquil soul does not accept attributing any shirk, any shirk, to Adam and Eve. Adam was a prophet and she was his wife. To complete the hadith: the shirk referred to in this verse is that Eve (peace be upon her), whenever she became pregnant, would miscarry. So the devil came and whispered to her, "Name him Iyya, name him Harith, al-Harith." So she named him al-Harith, and she no longer miscarried. Or 'Abd al-Harith, so that it would be... to what?
The questioner : Al-Harith.
The Shaykh : Al-Harith. And the shirk here... now my mind is wandering. The important thing is that this hadith is not the point. This hadith exists from the narration of al-Hasan al-Basri from Samurah, so it has this defect, and it may have another defect that I do not remember right now. It is established from al-Hasan al-Basri through a sound chain that he interpreted the verse differently from his hadith. Is it conceivable that al-Hasan al-Basri, the great imam, would have established in his interpretation of the verse something different from what he narrated from Samurah with "an'anah"? If this hadith were sound with him, would he interpret the verse with it? And "when He gave them good, they made partners of what Allah the Exalted gives them of His bounty." This is an example that is also suitable to present to those, or any of them, who seek the truth and are not misled by falsehood. This also illuminates the path for them that it is not permissible to accept the narration of one whose tadlis (concealment of a defect in a chain) is established, until he explicitly states the hadith. This is also added to what came before, if Allah wills.
The questioner : May Allah reward you with good.
The Shaykh : And beware of yourselves. Yes.
Another questioner : Meaning, the following question branches out from this methodology.
The Shaykh : Please go ahead.
Another questioner : And what is the danger of this methodology for the hadith of the Prophet (peace and blessings be upon him)?
The Shaykh : Of course, its danger is the complete suspension of the science of hadith and the inability to reach knowledge of the grades of the hadiths, which are with us in the thousands, and I have not said what is said, nor do I want to say more than that they are with us in the thousands, and no ruling has reached us from any of the preservers, even according to our methodology from the later scholars, let alone the earlier ones. So what will be the position of these people? And I say it frankly, unfortunately, what will be the position of these ignorant people regarding these hadiths found in such as the Musnad of Imam Ahmad and the other musnads and dictionaries, where we do not find a text of authentication or weakening of such hadiths from any of those earlier scholars who do not accept the rulings of the later scholars? This means freezing the science of hadith and suspending the hadiths of the Messenger (peace be upon him) and the non-continuation of this noble science. And as I said today, incidentally, that Allah the Exalted... where is al-Khatib? Today, what was the occasion? We said that Allah made an occasion so that the science, the science of hadith, would continue. A matter came to us today, but I do not recall it now. For example, Ibn Hibban, is he without doubt among the earlier ones in their view?
The questioner : Yes.
The Shaykh : All right, what do they do with his authentications, which are in the hundreds, opposing the declaration of ignorance of Abu Hatim and others like him? What do they do? They make the science of hadith like this, loose, so we do not know the truth from falsehood. The truth is that this opinion, I see it is finally connected, even if weakly, to the statement of Ibn al-Salah that the authentication and weakening of hadiths has ended, meaning the era of the fourth century, I think. Do you remember this?
The questioner : In his era, Shaykh.
The Shaykh : Yes.
The questioner : In his era.
The Shaykh : In his era.
The questioner : Yes.
The Shaykh : So this is broader than that. So I said it is connected to this with a very simple connection. In conclusion, this opinion, the truth is, if we do not think ill of the one who innovated this statement by assuming he intended to destroy the hadith, then here I say: a wise enemy is better than an ignorant friend! Is there anything else?
The questioner : May Allah reward you with good, may Allah reward you with all good. But finally, we need guidance for the students who want to learn, and what is the path they should follow so that they do not fall into such errors or such methodologies and be deceived by them?
The Shaykh : There is no god but Allah. We say, always and forever, that no science can be climbed by the climbers without the assistance of those who preceded them to it. So the later scholar must benefit from the earlier one.
But when He gives them a good [child], they ascribe partners to Him concerning that which He has given them
فلما آتاهما صالحا جعلا له شركاء فيما آتاهماThe questioner : Al-Harith.
The Shaykh : Al-Harith. And the shirk here... now my mind is wandering. The important thing is that this hadith is not the point. This hadith exists from the narration of al-Hasan al-Basri from Samurah, so it has this defect, and it may have another defect that I do not remember right now. It is established from al-Hasan al-Basri through a sound chain that he interpreted the verse differently from his hadith. Is it conceivable that al-Hasan al-Basri, the great imam, would have established in his interpretation of the verse something different from what he narrated from Samurah with "an'anah"? If this hadith were sound with him, would he interpret the verse with it? And "when He gave them good, they made partners of what Allah the Exalted gives them of His bounty." This is an example that is also suitable to present to those, or any of them, who seek the truth and are not misled by falsehood. This also illuminates the path for them that it is not permissible to accept the narration of one whose tadlis (concealment of a defect in a chain) is established, until he explicitly states the hadith. This is also added to what came before, if Allah wills.
The questioner : May Allah reward you with good.
The Shaykh : And beware of yourselves. Yes.
Another questioner : Meaning, the following question branches out from this methodology.
The Shaykh : Please go ahead.
Another questioner : And what is the danger of this methodology for the hadith of the Prophet (peace and blessings be upon him)?
The Shaykh : Of course, its danger is the complete suspension of the science of hadith and the inability to reach knowledge of the grades of the hadiths, which are with us in the thousands, and I have not said what is said, nor do I want to say more than that they are with us in the thousands, and no ruling has reached us from any of the preservers, even according to our methodology from the later scholars, let alone the earlier ones. So what will be the position of these people? And I say it frankly, unfortunately, what will be the position of these ignorant people regarding these hadiths found in such as the Musnad of Imam Ahmad and the other musnads and dictionaries, where we do not find a text of authentication or weakening of such hadiths from any of those earlier scholars who do not accept the rulings of the later scholars? This means freezing the science of hadith and suspending the hadiths of the Messenger (peace be upon him) and the non-continuation of this noble science. And as I said today, incidentally, that Allah the Exalted... where is al-Khatib? Today, what was the occasion? We said that Allah made an occasion so that the science, the science of hadith, would continue. A matter came to us today, but I do not recall it now. For example, Ibn Hibban, is he without doubt among the earlier ones in their view?
The questioner : Yes.
The Shaykh : All right, what do they do with his authentications, which are in the hundreds, opposing the declaration of ignorance of Abu Hatim and others like him? What do they do? They make the science of hadith like this, loose, so we do not know the truth from falsehood. The truth is that this opinion, I see it is finally connected, even if weakly, to the statement of Ibn al-Salah that the authentication and weakening of hadiths has ended, meaning the era of the fourth century, I think. Do you remember this?
The questioner : In his era, Shaykh.
The Shaykh : Yes.
The questioner : In his era.
The Shaykh : In his era.
The questioner : Yes.
The Shaykh : So this is broader than that. So I said it is connected to this with a very simple connection. In conclusion, this opinion, the truth is, if we do not think ill of the one who innovated this statement by assuming he intended to destroy the hadith, then here I say: a wise enemy is better than an ignorant friend! Is there anything else?
The questioner : May Allah reward you with good, may Allah reward you with all good. But finally, we need guidance for the students who want to learn, and what is the path they should follow so that they do not fall into such errors or such methodologies and be deceived by them?
The Shaykh : There is no god but Allah. We say, always and forever, that no science can be climbed by the climbers without the assistance of those who preceded them to it. So the later scholar must benefit from the earlier one.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.