He was asked about a hadith regarding the tarawih prayer being twenty-one rak'ahs, which the author 'Abd al-Razzaq mentioned in his Musannaf, and it is known that he narrated it before his confusion; is the hadith authentic according to the established principles of hadith terminology?
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The Shaykh : Yes.
The questioner : Peace be upon you and Allah's mercy.
The Shaykh : And upon you be peace and the mercy and blessings of Allah.
The questioner : How are you, O Shaykh?
The Shaykh : Praise be to Allah for His goodness. Welcome.
The questioner: May Allah bless you.
The Shaykh : May Allah bless you.
The questioner : Regarding the hadith of the twenty-one [rak'ahs] that you weakened in the book on the tarawih prayer,
The Shaykh : Yes.
The questioner : which is found in 'Abd al-Razzaq's Musannaf, you weakened the hadith due to the break in the chain, then you mentioned another reason, which is that 'Abd al-Razzaq was confused. It is known from what you have learned in the books of terminology that the author is outside the scope of confusion. Is this in accordance with the truth? May Allah reward you with good.
The Shaykh : May Allah reward you with good. 'Abd al-Razzaq has two states depending on the narrator from whom he is narrated, as is said. It is possible that he narrated it after his confusion. The hadith, the speech, and the evidence: the scholars say that if possibility touches it, it falls as a proof. Especially since this hadith, in all its chains, contradicts the hadith agreed upon as authentic from 'A'ishah (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) did not exceed eleven rak'ahs in Ramadan or otherwise. So a hadith like this, narrated by 'Abd al-Razzaq,
The questioner : Yes.
The Shaykh : is unsettling and open to the slightest opportunity to be certain of its weakness and its denunciation.
The questioner : May Allah reward you with good, Shaykh.
The Shaykh : And you,
The questioner : I intended to say, if another hadith scholar, for example, or one of the scholars, responded to your position in weakening the hadith,
The Shaykh : the one who
The questioner : for example weakens it because of 'Abd al-Razzaq's confusion, does it not mean that another scholar could come and weaken a hadith in the Musannaf and say, on the grounds that 'Abd al-Razzaq was confused?
The Shaykh : Yes, it is possible. But what is beyond this possibility? It is possible, it is possible, it is possible. What is beyond this possibility?
The questioner : I mean, the Musannaf, I believe, Shaykh, may Allah bless you, could be criticized by anyone.
The Shaykh : Of course, anyone can criticize Sahih al-Bukhari and Sahih Muslim.
The questioner : Without evidence.
The Shaykh : Of course, without evidence.
The questioner : Yes.
The Shaykh : The door of possibility is wider than the belly of the disbelievers.
The questioner : Allahu Akbar.
The Shaykh : Yes, that is correct.
The questioner: May Allah bless you.
The Shaykh : May Allah bless you.
The questioner : May Allah reward you with good.
The Shaykh : Welcome.
The questioner : Peace be upon you and Allah's mercy.
The Shaykh : And upon you be peace and the mercy and blessings of Allah.
The questioner : How are you, O Shaykh?
The Shaykh : Praise be to Allah for His goodness. Welcome.
The questioner: May Allah bless you.
The Shaykh : May Allah bless you.
The questioner : Regarding the hadith of the twenty-one [rak'ahs] that you weakened in the book on the tarawih prayer,
The Shaykh : Yes.
The questioner : which is found in 'Abd al-Razzaq's Musannaf, you weakened the hadith due to the break in the chain, then you mentioned another reason, which is that 'Abd al-Razzaq was confused. It is known from what you have learned in the books of terminology that the author is outside the scope of confusion. Is this in accordance with the truth? May Allah reward you with good.
The Shaykh : May Allah reward you with good. 'Abd al-Razzaq has two states depending on the narrator from whom he is narrated, as is said. It is possible that he narrated it after his confusion. The hadith, the speech, and the evidence: the scholars say that if possibility touches it, it falls as a proof. Especially since this hadith, in all its chains, contradicts the hadith agreed upon as authentic from 'A'ishah (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) did not exceed eleven rak'ahs in Ramadan or otherwise. So a hadith like this, narrated by 'Abd al-Razzaq,
The questioner : Yes.
The Shaykh : is unsettling and open to the slightest opportunity to be certain of its weakness and its denunciation.
The questioner : May Allah reward you with good, Shaykh.
The Shaykh : And you,
The questioner : I intended to say, if another hadith scholar, for example, or one of the scholars, responded to your position in weakening the hadith,
The Shaykh : the one who
The questioner : for example weakens it because of 'Abd al-Razzaq's confusion, does it not mean that another scholar could come and weaken a hadith in the Musannaf and say, on the grounds that 'Abd al-Razzaq was confused?
The Shaykh : Yes, it is possible. But what is beyond this possibility? It is possible, it is possible, it is possible. What is beyond this possibility?
The questioner : I mean, the Musannaf, I believe, Shaykh, may Allah bless you, could be criticized by anyone.
The Shaykh : Of course, anyone can criticize Sahih al-Bukhari and Sahih Muslim.
The questioner : Without evidence.
The Shaykh : Of course, without evidence.
The questioner : Yes.
The Shaykh : The door of possibility is wider than the belly of the disbelievers.
The questioner : Allahu Akbar.
The Shaykh : Yes, that is correct.
The questioner: May Allah bless you.
The Shaykh : May Allah bless you.
The questioner : May Allah reward you with good.
The Shaykh : Welcome.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.