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and it is supported by the general statement of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) in the ḥadīth of Thābit ibn al-Ḍaḥḥāk with the wording: "Whoever kills himself with something will be punished with it on the Day of Resurrection." It was narrated by the two Shaykhs [al-Bukhārī and Muslim] and others in a narration, so al-Bukhārī [recorded it in] (6047, 6105, and 6652), Muslim (1/73), Abū ʿAwānah (1/45), and al-Tirmidhī (2636); and he said: "Allāh will punish him with what he killed himself with..." And he said: "A ḥasan ṣaḥīḥ ḥadīth." The two Shaykhs and others have other wordings of it, some of which I have included in "al-Irwāʾ" (8/201/2575). (Two clarifications): One of them: It seems that the error made by al-Mundhirī in attributing the ḥadīth to al-Bukhārī was also made by others, such as al-Haythamī, for example; as he did not include it in "Majmaʿ al-Zawāʾid," nor in "Mawārid al-Ẓamʾān ilā Zawāʾid Ibn Ḥibbān," and this is only because he thought it was in "al-Bukhārī" as al-Mundhirī said! Therefore, it is not according to the criteria of "al-Zawāʾid"! So the addition was hidden from him, just as it was hidden from Shaykh al-Nājī who noticed al-Mundhirī's mistake, but he did not notice the confirmation of the addition in "al-Musnad," otherwise; he would have attributed it to it and not remained silent. For this reason, this ḥadīth was among the ḥadīths I included in my book "Ṣaḥīḥ Mawārid al-Ẓamʾān"; may Allāh facilitate its printing and distribution. Similarly, what the commentator on "al-Iḥsān" (13/328 - al-Muʾassasah) did; he attributed it to al-Bukhārī without clarifying that the addition is not with him, and he repeated the error in his commentary on "Mushkil al-Āthār" (1/183/195 - al-Muʾassasah), and he did not clarify the difference between his narration
ويشهد له عموم قوله ﷺ في حديث ثابت بن الضحاك بلفظ: "ومن قتل نفسه بشيء؛ عذب به يوم القيامة". رواه الشيخان وغيرهما في رواية، فالبخاري (٦٠٤٧و٦١٠٥و٦٦٥٢)، ومسلم (١/٧٣)، وأبو عوانة (١/ ٤٥)، والترمذي (٢٦٣٦)؛ وقال: "عذبه الله بما قتل به نفسه ... ". وقال: "حديث حسن صحيح". وللشيخين وغيرهما فيه ألفاظ أخرى، خرجت بعضها في "الإرواء" (٨/٢٠١/٢٥٧٥). (تنبيهان): أحدهما: يبدو أن الوهم الذي وقع فيه المنذري في عزو الحديث للبخاري؛ قد وقع فيه غيره أيضاً، كالهيثمي مثلاً؛ فإنه لم يورده في "مجمع الزوائد"، ولا في "موارد الظمآن إلى زوائد ابن حبان"، وما ذاك إلا لظنه أنه في "البخاري" كما قال المنذري! وعليه لا يكون على شرط "الزوائد"! فخفيت عليه الزيادة، كما خفيت على الشيخ الناجي الذي انتبه لخطأ المنذري، ولكنه لم يتنبه لثبوت الزيادة في "المسند"، وإلا؛ لعزاها إليه ولم يسكت. ولهذا؛ كان هذا الحديث من جملة ما استدركته من الأحاديث في كتابي "صحيح موارد الظمآن"؛ يسر الله تعالى طبعه ونشره. ونحو ذلك ما فعله المعلق على "الإحسان" (١٣/٣٢٨- المؤسسة)؛ فإنه عزاه للبخاري دون أن يبين أن الزيادة ليست عنده، وأعاد الخطأ في تعليقه على "مشكل الآثار" (١/١٨٣/١٩٥- المؤسسة)، فلم يبين أيضاً الفرق بين روايته
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