Reading a research paper on al-Daraqutni’s narration (for they do not purify it).
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The student: In the name of Allah, the Most Gracious, the Most Merciful:
The research concerns al-Daraqutni’s narration of the hadith of Abu Hurayrah, in which he says:
This hadith, in this wording, has two defects in its chain of narration according to al-Daraqutni:
The first defect is that it includes Salama ibn Rajaa’ al-Tamimi. Yahya ibn Ma’in said about him, as recorded in his *Tariikh*: “He is of no value”. Some of the scholars graded him favorably, such as Abu Zur’ah, who said, as recorded in *al-Jarh wa al-Ta’dil*: “He is truthful”. Abu Hatim also said: “There is no harm in his hadiths”. However, he used to narrate unusual hadiths. As Ibn ‘Adi said in *al-Kaamil*: “His hadiths are isolated and unusual; he narrated hadiths that are not corroborated”. Al-Hakim transmitted from al-Daraqutni, as recorded in *Sawa’ilat*, that he said: “He narrates hadiths that are not found from the trustworthy narrators”.
The second defect is that his chain of narration includes Ya’qub ibn Hamaad ibn Katab al-Madani. Yahya ibn Ma’in said about him, as recorded in *al-Tariikh* narrated by al-Duquli: “He is of no value”. Although Mudhir ibn Muhammad al-Asadi transmitted that he was deemed trustworthy, this narration is subject to criticism. Abu Hatim said about him, as recorded in *al-Jarh wa al-Ta’dil*: “His hadiths are weak”. Al-Nasa’i also deemed him weak, saying, as recorded in *al-Du’afa*: “He is of no value”. Ibn Hibban mentioned him in *al-Thiqat*, stating that he was a memorizer but that he sometimes made mistakes in one thing after another.
In addition to what has been mentioned, al-Hafiz Ibn ‘Adi counted this hadith among the unusual and isolated ones in *al-Kaamil*. Al-Hafiz Ibn Tahir al-Qaysarani followed him, as recorded in *Dhakhirat al-Huffaz*. Al-Hafiz Ibn ‘Abd al-Hadi leaned toward deeming it weak in this wording in *Tanqih al-Tahqiq*. As for al-Daraqutni’s authentication of it, it was perhaps due to the hadith having authentic corroborating narrations. The hadith has two corroborating narrations:
The first is from Jabir (may Allah be pleased with him) in Muslim, and the second is from Ibn ‘Umar in Abu Ya’la al-Mawsili’s *Musnad*. Neither of these corroborating narrations contains the phrase:. Perhaps his authentication was based on the fact that it has a basis, as some scholars have done.
This phrase was avoided by everyone who narrated the hadith, such as Imam Ibn Khuzaymah in his *Sahih*, al-Bayhaqi in *al-Sunan al-Kubra*, Ibn Hibban in his *Sahih*, and even Imam Muslim in his *Sahih*. This leaves some doubt about it, as we learned from our Shaykh, may Allah elevate his status.
The Shaykh : May Allah bless you, may Allah bless you, Abu al-Hasan, and may Allah bless our brother Sa’id. O Allah, Lord of this perfect call and the established prayer, grant Muhammad the intercession and the high rank.
The research concerns al-Daraqutni’s narration of the hadith of Abu Hurayrah, in which he says:
That they do not purify
إنهما لا يطهرانThis hadith, in this wording, has two defects in its chain of narration according to al-Daraqutni:
The first defect is that it includes Salama ibn Rajaa’ al-Tamimi. Yahya ibn Ma’in said about him, as recorded in his *Tariikh*: “He is of no value”. Some of the scholars graded him favorably, such as Abu Zur’ah, who said, as recorded in *al-Jarh wa al-Ta’dil*: “He is truthful”. Abu Hatim also said: “There is no harm in his hadiths”. However, he used to narrate unusual hadiths. As Ibn ‘Adi said in *al-Kaamil*: “His hadiths are isolated and unusual; he narrated hadiths that are not corroborated”. Al-Hakim transmitted from al-Daraqutni, as recorded in *Sawa’ilat*, that he said: “He narrates hadiths that are not found from the trustworthy narrators”.
The second defect is that his chain of narration includes Ya’qub ibn Hamaad ibn Katab al-Madani. Yahya ibn Ma’in said about him, as recorded in *al-Tariikh* narrated by al-Duquli: “He is of no value”. Although Mudhir ibn Muhammad al-Asadi transmitted that he was deemed trustworthy, this narration is subject to criticism. Abu Hatim said about him, as recorded in *al-Jarh wa al-Ta’dil*: “His hadiths are weak”. Al-Nasa’i also deemed him weak, saying, as recorded in *al-Du’afa*: “He is of no value”. Ibn Hibban mentioned him in *al-Thiqat*, stating that he was a memorizer but that he sometimes made mistakes in one thing after another.
In addition to what has been mentioned, al-Hafiz Ibn ‘Adi counted this hadith among the unusual and isolated ones in *al-Kaamil*. Al-Hafiz Ibn Tahir al-Qaysarani followed him, as recorded in *Dhakhirat al-Huffaz*. Al-Hafiz Ibn ‘Abd al-Hadi leaned toward deeming it weak in this wording in *Tanqih al-Tahqiq*. As for al-Daraqutni’s authentication of it, it was perhaps due to the hadith having authentic corroborating narrations. The hadith has two corroborating narrations:
The first is from Jabir (may Allah be pleased with him) in Muslim, and the second is from Ibn ‘Umar in Abu Ya’la al-Mawsili’s *Musnad*. Neither of these corroborating narrations contains the phrase:
That they do not purify
إنهما لا يطهرانThis phrase was avoided by everyone who narrated the hadith, such as Imam Ibn Khuzaymah in his *Sahih*, al-Bayhaqi in *al-Sunan al-Kubra*, Ibn Hibban in his *Sahih*, and even Imam Muslim in his *Sahih*. This leaves some doubt about it, as we learned from our Shaykh, may Allah elevate his status.
The Shaykh : May Allah bless you, may Allah bless you, Abu al-Hasan, and may Allah bless our brother Sa’id. O Allah, Lord of this perfect call and the established prayer, grant Muhammad the intercession and the high rank.