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third: his statement: rather, some scholars denied its authenticity altogether, as narrated by Ibn Jarīr. I say: this is a malicious distortion for a purpose within himself, to exaggerate the denial of the authenticity of this ḥadīth, for the exact words of Ibn Jarīr, as quoted by the ḥāfiẓ from him in the place that al-Kawtharī himself referred to, are: "And some of them denied that he (ṣallá Allāhu ʿalayhi wa-sallam) said it." So his phrase "some of them" was explained by al-Kawtharī as "some scholars." And this is something for which there is no evidence, for it is possible that the denier referred to by Ibn Jarīr is not considered by him among the scholars who deserve to be counted among them, but rather he considers him among the people of whims and innovations, like the Murjiʾah and others, as is the case with al-Kawtharī in my view. So consider how this quote from Ibn Jarīr was distorted to magnify the status of the denier, which confirms that his transmission from the scholars cannot be trusted, and it is completed by others like him, which there is no room to elaborate on now. fourth: his statement: and in its chain is Yaḥyá ibn ʿAbd Allāh ibn Bukayr, and he is among those whom Abū Ḥātim does not use as evidence... etc. I say: this is the worst part of this commentary in terms of injustice and defamation of the trustworthy narrator, and his ḥadīth without evidence or proof, and here is the explanation: first: he relied on the criticism of Ibn Bukayr based on the words of Abū Ḥātim and al-Nasāʾī, knowing that it is an unexplained criticism, and such is not accepted, especially if the majority have deemed him trustworthy, and the two Shaykhs have used him as evidence. Therefore, al-Dhahabī said: "Trustworthy, a possessor of ḥadīth and knowledge, used as evidence in the 'Ṣaḥīḥayn' (then he mentioned the words of Abū Ḥātim and al-Nasāʾī about him and then said:) and more than one has deemed him trustworthy." second: suppose that the criticism of those who criticized him takes precedence over the endorsement of those who deemed him trustworthy, it does not necessarily mean that he is..
الثالث: قوله: بل أنكر بعض أهل العلم صحته بالمرة كما حكى ابن جرير. فأقول: فيه تحريف خبيث لغاية في نفسه من المبالغة في تعظيم المنكر لصحة هذا الحديث، فإن نص كلام ابن جرير كما حكاه الحافظ عنه في المكان الذي أشار إليه الكوثري نفسه: " وأنكر بعضهم أن يكون صلى الله عليه وسلم قاله ". فقوله: " بعضهم " شرحه الكوثري بقوله: " بعض أهل العلم ". وهذا مما لا دليل عليه، فقد يكون المنكر الذي أشار إليه ابن جرير ليس عنده من أهل العلم الذين يستحقون أن يحشروا في زمرتهم، بل هو عنده من أهل الأهواء والبدع كالمرجئة ونحوهم، كما هو شأن الكوثري عندي، فتأمل كيف حرف هذا النقل عن ابن جرير لتضخيم شأن المنكر، مما يؤكد أنه لا يوثق بنقله عن العلماء، وكمله من مثله مما لا مجال الآن للإفاضة فيه. الرابع: قوله: وفي سنده يحيى بن عبد الله بن بكير، وهو ممن لا يحتج به أبو حاتم ... إلخ. قلت: وهذا أسوأ ما في هذا التعليق من الجور والطعن في الراوي الثقة، وفي حديثه بدون حجة ولا بينة، وإليك البيان: أولا: لقد اعتمد في الطعن في ابن بكير على كلام أبي حاتم والنسائي، وهو يعلم أنه طعن غير مفسر، وأن مثله لا يقبل، لاسيما إذا كان وثقه الجمهور، واحتج به الشيخان، ولذلك قال الذهبي: " ثقة صاحب حديث ومعرفة، يحتج به في " الصحيحين " (ثم ذكر كلام أبي حاتم والنسائي فيه ثم قال:) ووثقه غير واحد ". ثانيا: هب أن جرح من جرحه مقدم على توثيق من وثقه، فلا يلزم أن يكون
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