Attending a few gatherings of completion of Hadith books (like the khatm Bukhariy) for the purpose of barakah etc is applaudable and encouraged.
However, the recent trend of arranging public ‘maqra-ahs’ (also called Hadith Majlis; swift Hadith recitals) of Hadith books, like Sahih Bukhariy etc. are indeed beneficial for the scholars, but harmful for the layman who doesn’t have a sound grounding in the basic subjects of the Islamic sciences. Such recitals should be held in controlled environments, for the scholarly only. An ‘under qualified’ layman cannot suffice on mere Hadith recitals like these after which ‘ijazah’ (permission) for transmitting Hadith is given to all. This could inflate one’s ego more than his knowledge!
(see similar warnings in Muqaddimah Ibnus Salah, pg. 250)
My Esteemed teacher, Al-Muhaddith Shaykh Muhammad ‘Awwamah (may Allah protect him) has discussed this in his recent book; “Ma’alim Irshadiyyah.”
Here under is an explanatory translation of that section in the book [1]:

A discussion regarding the innovative methods that have been introduced in the swift recitals of Hadith books
The debate regarding contemporary styles of teaching, calls me to discuss these new methods which have been introduced in the [swift] recital of the books of the Prophetic Sunnah.
Very concisely I present the following:
Firstly, a quick comparison between incidents pertaining to recitation and listening of Hadith books, in the past and that of current times, gives us a true unbiased ruling over the recent intrusions on the traditional scene.

Eye opening incidents from History [2]
From among the incidents of the predecessors in precision of receiving and narrating Hadith are the following:

1) It is reported concerning the reliable, upright scholar; Ali ibn Hasan ibn Shaqiq al-Marwaziy, one of the exclusive students of Ibnul-Mubarak (rahimahumallah), that he was asked: “have you heard ‘the book of prayer’ from Abu Hamzah (As-Sukkariy)?”
He replied: “I heard the entire book, but one day [whilst reciting], a donkey brayed resulting in me not hearing one Hadith or a portion of a Hadith. Thereafter, I forgot which Hadith of the book it was, so I left the entire book!” [3]

2) Ibn Ma’in said: “We brought some Hadiths of ‘Ubaydullah ibn ‘Umar to Hatim ibn Ismail (rahimahumullah). After he had recited to us one Hadith, he said: “I ask Allah’s forgiveness! I had written a book [of narrations which I had heard] from ‘Ubaydullah, but then I had doubt regarding one particular Hadith, therefore I will not narrate anything from him.” [4]

3) Yusuf ibn Muslim (rahimahullah) said: “I heard al-Haytham ibn Jamil (al-Baghdadiy al-Antakiy) saying: “I heard seven hundred Hadiths from Shu’bah (rahimahullah), but I then developed a doubt regarding one Hadith, so I left all of them.” [5]

4) As-Sam’aniy quotes the following narration from Imam Yahya ibn Yahya at-Tamimiy an-Naysaburiy, one of the narrators of al-Muwatta from Imam Malik (rahimahumullah): “After having completed the reading of al-Muwatta, Yahya said to Malik: “my heart is not at ease with this listening. Imam Malik asked: “Why is that?” he replied: “It is because I fear that I may have omitted something [during my recital].” So Imam Malik recited the entire book to him. When he had completed the reading Yahya said: “My heart is not pleased with this either, because I fear that something may have escaped my ears.” Imam Malik asked: “So what do you propose?” he replied: “I will read it again and you will listen.” He then recited, thereby achieving three readings of the Muwatta.” [6]

5) Hafiz Ibn Hajar (rahimahullah) states at the end of the biography of Imam al-Hafiz Abu Qurrah az-Zabidiy: “He compiled the book as–Sunan according to the chapters (of jurisprudence) in a single volume, which I have personally seen. A distinct habit in this book is the he does not say in his narration of Hadith: ‘So and so narrated to us’ (حدثنا فلان) [like is the norm]. Rather, he only says: ‘So and so mentioned’ (ذكرفلان). When Imam Daraqutniy (rahimahullah) was asked about this he said: “An irregularity had befallen his books; therefore he was cautious of being explicit with the usage of the term: “So and so narrated to us.” [7] (حدثنا فلان)

6) Az-Zarkashiy states that Shaykh Abu Muhammad al-Juwayniy narrates from Abu Bakr al-Hiri about Abul-Abbas al-Asam (rahimahumullah): “A Hadith was being read to him, and he said: “I can narrate half of it, and not the other half.” When he was asked about that, he replied: “I read half of it to the shaykh thereafter a donkey brayed, so I did not know: if the shaykh heard the rest or not? Because of this doubt, I left it. This is how [cautious] the people were.” [8]
The demise of this Abul-Abbas was in the year 346 A.H. Look attentively and comprehend his statement: “This is how [cautious] the people were”!!
The incidents which I have quoted above clearly attest to the people [of the past] being like this.

7) It is mentioned, in the biography of Imam ‘Ibnul-Imam’; Abu ‘Abdillah Muhammad ibn Fadl al-Furawiy (rahimahullah) that he said: “We would hear the book ‘Al–Musnad’ of Abu ‘Awanah being read to Abul-Qasim al-Qushayriy. A very modest man would be present sitting next to the Shaykh (al-Qushayriy). My father was the one reciting. It so happened that after he had recited a substantial portion of the book that modest man was absent one day. The Shaykh came out, according to his habit; he would generally come out and take his seat. At this time he was wearing a coarse black upper garment and a small turban. I was under the impression that my father had been reciting the book to that modest man [who was now absent]. Suddenly my father began reciting, so I said: “My Master! To whom are you reciting? The Shaykh is not present.” He asked; “It is as if you think my Shaykh is that (well-mannered) individual?” I replied: “Yes.” He became annoyed and uttered: “inna li-llahi wa inna ilaihi raji’un.” Addressing me, he said: “Oh my beloved son, your Shaykh is this man seated here.” He highlighted that spot in the book and thereafter repeated his recital –for my sake-from the beginning of the book till that spot.” [9]
This narration also shows the importance of knowing the identity of the Shaykh under whom one is studying.

8) Imam al-Hafiz al-Qutb al-Halabiy (rahimahullah) says in the biography of Imam Ibn Daqiqil-‘Eid (rahimahullah): “He was a paragon of caution and precision. I brought him a juz (booklet of Hadith dealing with one section out of the various sections of the sunnah)which he had heard from Ibn Rawaj and which he had written himself. He said: “[Just wait] until I study it.” When I returned to him and he said: “This is indeed my handwriting, but I can’t remember hearing it” so he did not narrate it [to me].”
These incidents, and others besides them, present an accurate image of how recitation and listening [to Hadith] would occur in the past. They illustrate that the transmission of chains was actually considered part of religion, and is a glorious trait of the Islamic sciences, in addition to it being a manifestation of Islamic ingenuity. It also proves it to be a source of contentment and dependence on to the religion of Islam. [i.e., when one reads incidents like the above, one becomes convinced of the divine protection of the knowledge of Islam, thereby rendering it totally reliable.]

With the passage of time
A second point to understand here is: as time passed, two matters began to intrude into the system of acquiring Hadith;
The first being: the habit of bringing tender aged children to the gatherings of narration, as well as those who were not scholars.
[They did this with the expectation of such attendees progressing in Hadith, later in their life]
Second was the desire of some scholars to acquire shorter chains of narrations for particular books or to achieve more chains for that book.
[which they had already studied diligently prior to that]

As for the first group
On many occasions the hope for this child would materialise, and he grows up dedicating himself to knowledge and will be in the future, a scholar who is sought by travel due to his knowledge and short chain of narrators.
[Since he attended lessons of seniors as a child, his chain would be shorter than his fellow contemporaries]
Likewise, it is possible that the other person who was not from amongst the scholars also applies himself, and becomes blessed by treading the path of knowledge and thus he becomes from the scholars too. Such examples are many.
Frequently though, neither this nor that occurs…

The ill-effects of the unqualified attending such gatherings
From among the ill-effects of the presence of these two categories of people in these gatherings, is that they end up narrating what they had acquired at a time when their aptitude for acquiring Hadith was lacking.
During this early period in their lives, they may have acquired some renowned book too. Despite their acquisition of that book being deficient, it would not be harmful to that celebrated book which is already in circulation [due the prevalence of other reliable reporters/copies of these books]
However, they would have also acquired booklets of Hadith that are called: juz. [a booklet of Hadith dealing with one section out of the various sections of the sunnah] This juz could be unknown and not in circulation. Since both these types of learners were not suitable to receive Hadith as it should, the possibility of them lacking accuracy and proficiency in what they have received is very likely. It therefore becomes difficult for the scholars coming after them to pass verdicts of authenticity on the Hadiths of these ajza. [plural of juz].

As for the second group
They have, in reality already acquired that book on numerous occasions while adhering to the highest forms of caution and precision, in addition to studying the meanings of the Hadiths contained therein.
Now they pursue another recital of that book out of desire to increase their number of chains for that book and so that their chain of narrators be elevated. Their acquiring by this manner will not harm it, in the least, if anything comes to pass.

A Contemporary Trend
On the other hand if this feeble acquisition [like that of the first group, which has become common nowadays!] is the first and last [10] acquisition of that book of Hadith, and by means of it this person begins to boast that he heard such and such a book from the six famous works, whilst not having any previous knowledge regarding the established principles of knowledge: [11] then there is no value [12] to this listening and acquisition!

A Mockery
The following is just one of a multitude of contemporary stories about recitals of Hadith books:
Once, more than forty years ago, a student came to me giving an account, like a proud peacock. He said that he had studied such and such a book, of the six famous works, under the tutelage of so and so shaykh (who was a famed scholar). He continued listing various works and scholars, until he mentioned “Sunan Tirmidhiy”, which he claimed to have studied under a very eminent scholar.  So I deliberately asked him: “Without any gap!” (بلا فوت؟) He immediately kept quiet and didn’t understand what I had just said!

So I ask the reader: is this the type of transmission that Imam Ibnul Mubarak (rahimahullah) referred to when he said: “The transmission of Tradition with a chain is part of religion”?! (الإسناد من الدين)

May Allah save us from that! (معاذ الله من ذلك)
What he actually meant was the likes of what I just cited a little earlier, about his student Ali ibn Hasan ibn Shaqiq. [13]

A Grave Misinterpretation
It is as if the propagandists who promote this method are unmindful of the following two aspects:
Firstly; they are oblivious to the difference which I have already explained, which is:
The earlier scholars first acquired those books, with absolute precision and mastery as well as one could possibly wish, thereafter they acquired them in this manner for a specific motive. Therefore, the argument of the careless ones who quote these examples as evidence is what is termed by the Theologians (usuliyyun) as “analogy with a disparity” or “incorrect analogy.” [قياس مع الفارق / قياس فاسد) [14]

Aiding the Enemy
Secondly; they are unmindful of the current situation we find ourselves in; wherein numerous denominations are attacking the Prophetic Traditions, trying to raze its being an authoritative source from the hearts of people!
These factions include: those who view only the Quran as an authoritative source, the laymen, rationalists and the ignorant who feign having knowledge. They employ these fragile methods of acquiring Hadith as a pretext to contest the Prophetic Tradition, saying: “If the Traditions of your Prophet (sallallahu’alayhi wasallam) are based on this kind of a foundation, then it is a foundation on an abyss which is about to collapse and fall apart.” [i.e., unreliable]

Concluding advice
All of the above shows the need to fully comprehend the affairs, understand the occurrences and suitably apply what we read according to the current circumstance we live in. [15]

[May Allah Ta’ala grant us the true understanding of the all of the above, and may He bless the sincere ones with the tawfiq of accepting the truth. Amin]

Download the above as an e-book here

[1] pgs. 188-194.
[2] From here on, all subheadings are added by the translator. This is to create ease for the reader to follow the various angles of the discussion.
[3] al-Kifayah, 234-235
[4] al-Kifayah, 234-235
[5] al-Kifayah, 234-235
[6] Adabul Imla, number: 22
[7] Tahdhibut Tahdhib, vol. 10, pg. 350
[8] Nukatuz Zarkashiy, vol. 3, pg. 1008[9] Siyar A’lamin Nubala, vol. 19, pg. 618 & Tabaqatush Shafi’iyyah, vol. 6, pg. 168
[10] There are many contemporaries who have attended Maqra-ahs repeatedly, thereby achieving several acquisitions of some books. Of these, some are such that not a single acquisition of theirs was done with adequate commentary of the Hadiths. These will remain in the same category being discussed by my Respected Shaykh above.
[11] This is an important disclaimer from my Respected Shaykh (may Allah protect him).
This entire expose is to explain the harms of this kind of (unqualified) people attending such Hadith recitals. The learned and scholarly who are adequately equipped in the fields of Islamic sciences are the real deserving ones for such Maqra-ahs.
[12] Ibnus Salah (rahimahullah) says: “One who merely seeks to increase his number of Shuyukh (plural of shaykh) and thereby attain fame, has wasted his time and is deprived of tawfiq (divine ability).” (Muqaddimah Ibnus Salah, pg. 249)
[13] See incident (1) under the subheading: Eye opening incidents from History.
[14] It’s a common contemporary wrong, that we justify our misdeeds with the justifiable ones of the salaf (pious predecessors)
Ibnul Jawziy (rahimahullah) writes in ‘Talbis Iblis’, pg. 155: “One group of those who aspire to amass abundant chains, are sincere, but shaytan has occupied them with this so they do not engage in what is more beneficial for them. If they argue that many of the Salaf also amassed [a large number of] chains, like Yahya ibn Ma’in, ‘Aliy ibn Madiniy, Bukhariy & Muslim (rahimahumullah), then the answer to that would be: These [Muhaddithun] had been able to do both; acquire the other necessary branches, like fiqh etc in addition to their achievements in Hadith… Very few are capable of such a combination in our era.” Ibnul Jawziy’s demise was in 596 A.H.!!
[15] End of quote from the book: Ma’alim Irshadiyyah.

20/05/2014

__________

التخريج من المصادر العربية

مقدمة ابن الصلاح (ص ٢٥٠): وليس بموفق من ضيع شيئا من وقته في الاستكثار من الشيوخ، لمجرد اسم الكثرة وصيتها… ثم لا ينبغي لطالب الحديث أن يقتصر على سماع الحديث، وكتبه دون معرفته، وفهمه، فيكون قد أتعب نفسه من غير أن يظفر بطائل، وبغير أن يحصل في عداد أهل الحديث، بل لم يزد على أن صار من المتشبهين المنقوصين، المتحلين بما هم منه عاطلون.

[1] pgs. 188-194.

معالم إرشادية (ص١٨٨-١٩٤): استطراد حول ما استحدث من قراءة كتب السنة سردا:
هذا، وإن الحديث عما استُحدث من طرق جديدة في التعليم، يدعوني إلى الحديث عن الطريقة الجديدة التي استُحدثت في قراءة كتب السنة النبوية، فأقول، وبإيجاز شديد:
أولا: إن مقارنة سريعة جدا بين أخبار (الأصالة) في القراءة والسماع، وأخبار (المعاصرة) في القراءة والسماع، تعطينا الحكم الصادق العدل على ما ظهر حديثة على الساحة الحديثية.

[2] From here on, all subheadings are added by the translator. This is to create ease for the reader to follow the various angles of the discussion.

[3] al-Kifayah, 234-235

فمن أخبار السلف في دقة السماع والرواية: هذه الأخبار الثلاثة ما هو التي رواها الخطيب في «الكفاية» (٢٣٤ ـ ٢٣٥)، أولها: عن الثقة الحجة الورع علي بن الحسن بن شقيق المروزي، أحد خاصة أصحاب ابن المبارك رحمهما الله تعالى، أنه سئل: هل سمعت «کتاب الصلاة» من أبي حمزة – السكري – ؟ قال: «سمعت الكتاب كله، إلا أنه نَهَق حمار يوما، فخفي علي حديث أو بعض حديث، ثم نسيت أي حديث كان من الكتاب، فتركت الكتاب كله».

[4] al-Kifayah, 234-235

ثانيها: عن ابن معين قال: أتينا حاتم بن إسماعيل بشيء من حديث عبيد الله بن عمر، فلما قرأ علينا حديثا قال: «أستغفر الله، كتبت عن عبيد الله كتابة، فشككت في حديث منها، فلست أحدث عنه قليلا ولا كثيرا».

[5] al-Kifayah, 234-235

ثالثها: عن يوسف بن مسلم قال: سمعت الهيثم بن جميل – البغدادي الأنطاكي – يقول: «سمعت من شعبة سبع مئة حديث، فشككت في واحد منها، فتركتها كلها».

[6] Adabul Imla, number: 22

وروى السمعاني عن الإمام الحجة يحيى بن يحيى التميمي النيسابوري أحد رواة «الموطأ» عن الإمام مالك رحمهما الله تعالى: أنه قال لمالك بعد ما فرغ من قراءة «الموطأ»: «ما سكن قلبي إلى هذا السماع، قال: ولم؟ قال: لأني خشيت أنه سقط مني شيء، فقرأ مالك، فلما فرغ قال: ما سكن قلبي إليه، لأني أخشى أن يكون سقط من أذني شيء، قال: ما فما تريد؟ قال: أقرؤه أنا ثانية فتسمعه، فقرأه، فتم له سماع ثلاث مرات».

[7] Tahdhibut Tahdhib, vol. 10, pg. 350

وقال الحافظ ابن حجر في آخر ترجمة الإمام الحافظ أبي قرة الزبيدي: «صنف کتاب «السنن» على الأبواب في مجلد، رأيته، ولا يقول في حديثه: حدثنا، إنما يقول: ذكر فلان، وقد سئل الدارقطني عن ذلك؟ فقال: كانت أصابت كتبه علة، فتورع أن يصرح بالإخبار».

 [8] Nukatuz Zarkashiy, vol. 3, pg. 1008

 وقال الزركشي: «روى الشيخ أبو محمد – الجويني -، عن أبي بكر الحيري، عن أبي العباس الأصم قال: كان يقرأ عليه حديث فقال: أروي نصفه، ولا أروي نصفه الآخر، فقيل له في ذلك؟ فقال: قرأت نصفه على الشيخ، ثم نهق حمار، فلا أدري سمعه الشيخ أو لا؟ فشككت فيه فتركته. وكان الناس هكذا».
وكانت وفاة أبي العباس هذا سنة ٣٤٦، وانظر وتأمل قوله: وكان الناس هكذا!! ومن شواهد أن الناس كانوا هكذا: هذه الأخبار التي قدمتها.

[9] Siyar A’lamin Nubala, vol. 19, pg. 618 & Tabaqatush Shafi’iyyah, vol. 6, pg. 168

وجاء في ترجمة الإمام ابن الإمام أبي عبد الله محمد بن الفضل الفراوي أنه قال : كنا نسمع «مسند أبي عوانة» على أبي القاسم القشيري، وكان يحضر رجل من المحتشمين، يجلس بجنب الشيخ – القشيري -، وكان القارئ أبي، فاتفق أنه بعد قراءة جملة من الكتاب ، انقطع ذلك المحتشِم يوما، وخرج الشيخ على العادة، وكان في أكثر الأوقات يخرج ويقعد وعليه قميص أسود خشن، وعمامة صغيرة، وكنت أظن أن والدي يقرأ الكتاب على ذلك المحتشم، فشرع أبي في القراءة، فقلت: يا سيدي على مَن تقرأ والشيخ ما يحضر؟ فقال: وكأنك تظن أن شیخك ذلك الشخص؟ قلت: نعم، فضاق صدره واسترجع، وقال: يا بني، شيخك هذا القاعد، وعلم ذلك المكان، ثم أعاد لي من أول الكتاب إليه».
قلت: هذا الخبر يدل – أيضا – على أهمية معرفة شخص الشيخ المقروء عليه، للتحمل عنه، وينظر لهذه المسألة في كتب علوم الحديث، هل يصح هذا التحمل أو لا؟

[10] There are many contemporaries who have attended Maqra-ahs repeatedly, thereby achieving several acquisitions of some books. Of these, some are such that not a single acquisition of theirs was done with adequate commentary of the Hadiths. These will remain in the same category being discussed by my Respected Shaykh above.

وجاء في ترجمة الإمام ابن دقيق العيد رحمه الله تعالی، من کلام الإمام الحافظ القطب الحلبي: «كان آية في الإتقان والتحري، أتيته بجزء سمعه من ابن رَوَاج، والطبقة بخطه، فقال: حتى أنظر فيه، ثم عدت إليه فقال: خطّي، لكن ما أُحَقِّق سماعه ولا أذكره، ولم يحدث به».
وهذه الأخبار وغيرها تعطي صورة صادقة عن (الأصالة) في القراءة والسماع، وأن الإسناد من الدين، وأنه مفخرة علوم الإسلام، ومظهر من مظاهر العبقرية الإسلامية، وأنه مصدر الطمأنينة والوثاقة بدين الإسلام.
ثانيا: وبعد استقرار الأمور على ما يرام، بدأ يدخل أمران اثنان على الرواية بالقراءة والسماع.
أولهما: إحضار صغار السن مجالس الرواية، ومَن ليس من أهل العلم.
وثانيهما: رغبة بعض الأئمة أن يعلو إسنادهم بروايتهم لكتاب معين، أو رغبتهم بتكثير طرق روايتهم له.
أما الأول: فكثيرا ما يتحقق الرجاء لهذا الطفل، فيتوجه إلى طلب العلم، ويكون في المستقبل عالما مقصودا بالرحلة لعلمه، ولعلو إسناده، كما أنه قد يتوجه هذا الذي ليس من أهل العلم، فتشمله العناية والبركة، ويسلك طريق العلم، فيكون من أهله، والأمثلة كثيرة، وكثيرا ما لا يكون هذا ولا ذاك.
وكان من أثر حضور هذه المجالس من هذين الصنفين: أنهم يروون ما تحملوه حین عدم أهلية التحمل، وهذا الذي تحملوه إما کتاب مشهور متداول، وهذا التحمل ضعيف، لكن لا يضر الكتاب المشهور المتداول، أو جزء من أجزاء السنة النبوية، غير مشهور ولا متداول، فيدخل بسبب عدم أهليتهما للتحمل كما ينبغي، احتمال عدم ضبطهما وإتقانهما لما تحملوه، فيتعذر على من بعدهما من أهل العلم الحكمُ على أحاديث هذه الأجزاء بالصحة.
وأما الثاني: فإنهم – في الواقع – قد تحملوا الكتاب رواية ودراية، وضبطا وتحريرا مرات سابقة، والآن يتحملونه رغبة في تكثير الطرق وعلو الإسناد ، فلا يضر تحملهم إياه بهذه الطريقة إن حصل فيها شيء.
أما إن كان هذا التحمل الضعيف هو الأول والأخير، وبه يحصل لصاحبه التبجح بأنه سمع كتاب كذا، وكتاب كذا، من أصول السنة ، وليس له سابقة علم بقوانين الدراية: فلا قيمة لهذا السماع ولا التحمل.

[11] This is an important disclaimer from my Respected Shaykh (may Allah protect him).

This entire expose is to explain the harms of this kind of (unqualified) people attending such Hadith recitals. The learned and scholarly who are adequately equipped in the fields of Islamic sciences are the real deserving ones for such Maqra-ahs.

ومن أخبار (المعاصرة) عن القراءة والسماع: أنه جاءني منذ أكثر من أربعين سنة طالب علم يحكي (انتفاخ الطاووس) وقال لي: إنه حضر کتاب كذا – من الأصول الستة – على العالم الفلاني – من المشاهير -، وكتاب كذا على فلان.

[12] Ibnus Salah (rahimahullah) says: “One who merely seeks to increase his number of Shuyukh (plural of shaykh) and thereby attain fame, has wasted his time and is deprived of tawfiq (divine ability).” (Muqaddimah Ibnus Salah, pg. 249)

مقدمة ابن الصلاح (ص: ٢٤٩): وليس بموفق من ضيع شيئا من وقته في الاستكثار من الشيوخ، لمجرد اسم الكثرة وصيتها.

[13]  See incident (1) under the subheading: Eye opening incidents from History.

وذكر من جملة ذلك: حضوره «سنن الترمذي» على عالم مشهور جدا، فتعمدت أن قلت له: بلا فوت!، فسكت ولم يفهم ما قلته!! فهل هذا الإسناد هو الذي عناه الإمام ابن المبارك بقوله: الإسناد من الدين؟!
أقول: معاذ الله من ذلك، إنما مراده مثل ما حكيته قبل قليل عن تلميذه علي بن الحسن بن شقيق.

[14] It’s a common contemporary wrong, that we justify our misdeeds with the justifiable ones of the salaf (pious predecessors)

Ibnul Jawziy (rahimahullah) writes in ‘Talbis Iblis’, pg.155: “One group of those who aspire to amass abundant chains, are sincere, but shaytan has occupied them with this so they do not engage in what is more beneficial for them. If they argue that many of the Salaf also amassed [a large number of] chains, like Yahya ibn Ma’in, ‘Aliy ibn Madiniy, Bukhariy & Muslim (rahimahumullah), then the answer to that would be: These [Muhaddithun] had been able to do both; acquire the other necessary branches, like fiqh etc in addition to their achievements in Hadith… Very few are capable of such a combination in our era.” Ibnul Jawziy’s demise was in 596 A.H.!!

وكأن الدعاة المروجين لهذه الطريقة غافلون عن أمرين اثنين: أولهما: هذا الفارق الذي قدمته، وهو أن السابقين تلقوا الكتب أولا على ما يرام من الدقة والإتقان، ثم تلقوها بهذه الطريقة، لهذه الرغبة، فاحتجاج المتساهلين علينا بهذا، فيه ما يسميه الأصوليون: قياس مع الفارق، أو: قياس فاسد.

 [15] End of quote from the book: Ma’alim Irshadiyyah.

ثانيهما: غفلتهم عن الظرف الذي نحن فيه، الذي يتهجم فيه عدة طوائف على السنة النبوية، ليهدموا حجيتها من قلوب الناس: من القرآنيين والعلمانيين والعقلانيين، وجهلة متعالمين!! إذ يتذرعون علينا بالطعن بالسنة، بهذه الاتصالات الهزيلة، ويقولون: إن كانت سنة نبيكم صلى الله عليه وسلم، مبنية على هذا الأساس فهو أساس على جرف هار منهار.
ولا بد من تعقل للأمور، وتفقه للأحداث، وحسن تطبيق لما نقرؤه، على الواقع الذي نعيشه.