that our esteemed brother (Abū Isḥāq al-Ḥuwaynī) was asked in his special section published by the esteemed magazine (al-Tawḥīd) in each of its issues. He was asked—may Allāh preserve him and increase him in knowledge and virtue—about this ḥadīth in the issue (third—Rabīʿ al-Awwal—1419). He declared it weak and explained this by adhering to the science of ḥadīth and what the scholars have said about the narrators of its isnād. He did this with the best of clarity, may Allāh reward him well. However, I wished and hoped that he would follow this by clarifying that the ḥadīth, with its three parts, is authentic; so that none of the readers of his section would mistakenly think that the ḥadīth is weak in its entirety, both in isnād and matn, as his silence on the aforementioned clarification might suggest. I say this; even though I acknowledge his excellence in this science, and that he often does what I wished for him in many ḥadīths that he discusses regarding their isnāds, explaining their weakness, and then follows that by mentioning the supporting evidence that strengthens the ḥadīth. But the matter—as it is said—is: it suffices a person in nobility that his faults are counted. *
أن أخانا الفاضل (أبا إسحاق الحويني) سئل في فصله الخاص الذي تنشره له مجلة (التوحيد) الغراء في كل عدد من أعدادها، فسئل- حفظه الله وزاده علماً وفضلاً- عن هذا الحديث في العدد (الثالث- ربيع أول- ١٤١٩) ؟ فضعفه، وبين ذلك ملتزماً علم الحديث وما قاله العلماء في رواة إسناده، فأحسن في ذلك أحسن البيان، جزاه الله خيراً، لكني كنت أود وأتمنى له أن يُتْبِعَ ذلك ببيان أن الحديث بأطرافه الثلاثة صحيح؛ حتى لا يتوهمن أحد من قراء فصله أن الحديث ضعيف مطلقاً سنداً ومتناً، كما يشعر بذلك سكوته عن البيان المشار إليه. أقول هذا؛ مع أنني أعترف له بالفضل في هذا العلم، وبأنه يفعل هذا الذي تمنيته له في كثير من الأحاديث التي يتكلم على أسانيدها، ويبين ضعفها، فيتبع ذلك ببيان الشواهد التي تقوي الحديث، لكن الأمر- كما قيل-: كفى المرء نبلاً أن تعد معايبه. *
(The Prophet (ṣallá Allāhu ʿalayhi wa-sallam) entered a palm grove of the Banū al-Najjār and heard the voices of men from the Banū al-Najjār who had died in the pre-Islamic period, being punished in their graves. The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) came out frightened and ordered his companions to seek refuge from the punishment of the grave). It was recorded by ʿAbd al-Razzāq in "al-Muṣannaf" (3/584/6742), and through his route: Imām Aḥmad in "al-Musnad" (3/295-296), as well as in his book "al-Sunnah" (2/601/1432) through the route of Ibn Jurayj, who said: Abū al-Zubayr informed me that he heard Jābir ibn ʿAbd Allāh say: ... and he mentioned it. I said: And this isnād is authentic according to the conditions of Muslim; as al-Ḥāfiẓ mentioned in "Fatḥ al-Bārī" (1/321); refuting those who relied on the narration of Ibn Lahīʿah with the wording: "He heard them being punished in the graves for slander," which is a rejected ḥadīth; as I explained in "al-Ḍaʿīfah" with number (6946)
(دخل النبي- ﷺ نخلاً لبني النّجار، فسمع أصوات رجالٍ من بني النجار ماتوا في الجاهلية، يعذَّبُون في قبورهم؛ فخرج رسول الله ﷺ فَزِعاً، فأمر أصحابه أن يتعوذوا من عذاب القبر). أخرجه عبد الرزاق في "المصنف" (٣/٥٨٤/٦٧٤٢)، ومن طريقه: الإمام أحمد في "المسند" (٣/٢٩٥- ٢٩٦)، وكذا في كتاب "السنة" له (٢/٦٠١/١٤٣٢) من طريق ابن جريج قال: أخبرني أبو الزبير أنه سمع جابر بن عبد الله يقول: ... فذكره. قلت: وهذا إسناد صحيح على شرط مسلم؛ كما قال الحافظ في "فتح الباري" (١/٣٢١)؛ يرد به على من اعتمد على رواية ابن لهيعة بلفظ: "فسمعهم يعذبون في القبور بالنميمة"، وهو حديث منكر؛ كما بينته في "الضعيفة" برقم (٦٩٤٦).