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  #1  
05-30-2019, 04:32 PM
 
: May 2017
: 2,502
Post () The addition of the word kareem in the duaa of Laylat al-Qadr is not proven -Lajout du terme kariim linvocation dire durant la nuit du Destin ne

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The addition of the word kareem in the duaa of Laylat al-Qadr is not proven

Lajout du terme kariim linvocation dire durant la nuit du Destin nest pas vrifi





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(140759)
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: 17 .







  #2  
05-30-2019, 04:38 PM
 
: May 2017
: 2,502
root

The addition of the word kareem in the duaa of Laylat al-Qadr is not proven

Question

It is quoted in Saheeh at-Tirmidhi by Shaykh al-Albaani (may Allah have mercy on him):
3513: Qutaybah told us: Jafar ibn Sulaymaan ad-Dabi told us, from Kahmas ibn al-Hasan, from Abdullah ibn Buraydah, from Aaishah, who said: I said: O Messenger of Allah, if I realise when it is Laylat al-Qadr, what do you think I should say? He said: Say: Allahumma innaka Awfuwwun Kareem, tubhibb al-afwa, fafu anni (O Allah, You are forgiving and most generous, You love forgiveness, so forgive me). The shaykh (may Allah have mercy on him) deemed it to be saheeh. But the same hadith was narrated by Ibn Maajah (3850) and in as-Silsilah as-Saheehah, Shaykh al-Albaani stated that the additional word Kareem (most generous) was added by one of the scribes. Did the shaykh fail to notice the additional word kareem in Saheeh at-Tirmidhi, or is it saheeh in his opinion? If it is not proven in his opinion, then why did he not point out in Saheeh at-Tirmidhi that it is something that has been added
?


Answer




Praise be to Allah
Shaykh al-Albaani (may Allah have mercy on him) was a scholar and critic of hadith who examined the reports and tried his best in doing so, but he was vulnerable to forgetfulness and error, like other scholars, and that does not detract from his standing in the slightest; rather he will be rewarded for that, by Allahs leave, receiving a single reward. That is by the grace and kindness of Allah, may He be exalted, to the scholars and fuqaha; He grants them a single reward for their mistakes, and grants them a double reward for what they get right. What matters is that researchers and seekers of knowledge follow the correct methodology in research and do not follow blindly; the status of a scholar does not prevent them from reviewing the evidence and conducting their own research, for academic research should be objective and neutral, and should only be based on real research and examination, and it should not be restricted to some particular names of great scholars, no matter how well versed and prominent they may be.
Therefore we may say that Shaykh al-Albaani (may Allah have mercy on him) failed to point out the erroneous addition of the word kareem in the hadith about the duaa of Laylat al-Qadr, as the hadith was narrated via many chains of narration, and it was narrated by the authors of Jaamis, Sunans and Musnads, and not one of them mentioned this extra word kareem; rather all of them narrated the well-known version of the duaa: Allahumma innaka Awfuwwun, tubhibb al-afwa, fafu anni (O Allah, You are forgiving, You love forgiveness, so forgive me).
But this mistake occurred in al-Albaanis book Saheeh at-Tirmidhi (no. 3513) only.
With regard to his book Silsilat al-Ahaadeeth as-Saheehah concerning which researchers are agreed that the research that was put into it was more precise and deeper than that of his other books, Saheeh as-Sunan and Daeef as-Sunan the shaykh pointed out this erroneous addition and said:
In Sunan at-Tirmidhi after the word Afuw there appears this additional word Kareem, for which there is no basis in the earlier sources or any other sources that were narrated from the earlier sources. What appears to be the case is that it is something that was inserted by one of the scribes or modern typists. It does not appear in the Indian edition of Sunan at-Tirmidhi on which al-Mubaarakfooris commentary, Tuhfat al-Ahwadhi (4/264), was based, or in other editions.
What supports that is the fact that in some of his reports, an-Nasaai narrated it via the same isnaad as at-Tirmidhi, as both of them narrated it from their shaykh, Qutaybah ibn Saeed, without this addition.
This addition also appears in an essay by our brother Ali al-Halabi, entitled Muhadhdhab Amal al-Yawm wal-Laylah li Ibn as-Sunni (no. 202), but it is not narrated by as-Sunni, because he narrated from his shaykh, an-Nasaai as stated above from Qutaybah, but he attributed it to at-Tirmidhi and others. What would have been more appropriate is to put this word between brackets, as is the practice nowadays, to highlight the fact that it was only mentioned by at-Tirmidhi. To be accurate, however, this word should not be mentioned at all except to point out that it has no basis.
End quote from Silsilat al-Ahaadeeth as-Saheehah (13/140).
Hence some researchers regard al-Albaanis comment here, in Silsilat al-Ahaadeeth as-Saheehah as constituting a clear retraction of his having regarded this addition as sound in Saheeh at-Tirmidhi.
Whatever the case, whether you call it retraction or a conclusion that is separate from the first conclusion, what matters is that he stated the correct view and corrected the mistake.
What is most likely to be the case is that this extra word, with which people are familiar, was taken from some editions of the books of hadith, not from the reports of the hadith itself, meaning that the scholars who narrated the hadith with this extra word kareem only did so because they found some manuscripts that contained the extra word kareem, as the commentators said concerning the Musasat ar-Risaalah edition of Musnad al-Imam Ahmad (42/236): In Q it says Afuwwun kareem. End quote. Q is a symbol referring to a particular manuscript to which they referred. See their Introduction (1/104). Similarly, with regard to the al-Maknaz edition (11/6118, no. 26021), the commentators said: In Q it says Afuwwun kareem.
Hence many scholars transmitted the hadith with this additional word in their books, such as: Ibn al-Atheer in Jaami al-Usool (4/324); al-Imraani in al-Bayaan fil-Madhhab ash-Shaafai (3/568); al-Khaazin in Lubaab at-Taweel fi Maaani at-Tanzeel (4/452); Ibn al-Qayyim in Badaai al-Fawaaid (2/143); al-Khateeb ash-Sharbeeni in al-Iqnaa fi Hall Alfaaz Abi Shujaa (1/274); al-Ameer as-Sanaani in at-Tahbeer li Eedaah Maaani at-Tayseer (4/268); at-Tahtaawi in Haashiyat ala Maraaqi al-Falaah Sharh Noor al-Eedaah (p. 401).
All of them narrated the hadith with the additional word kareem and without mentioning any isnaad. Some of them attributed it to Sunan at-Tirmidhi. This is assuming that the manuscripts were copied accurately.
But today we have no doubt that this additional word is not part of the original text of the hadith, because dozens of books of hadith mentioned the text of this hadith without this additional word. We referred to editions that were checked against many manuscripts of Sunan at-Tirmidhi, and we did not find any reference to this additional word, such as the edition annotated by Bashaar Awaad (5/490), and another edition annotated by Shuayb al-Arnaoot (6/119).
See also the answer to question no. 140759.
And Allah knows best.


Source: haykh Ibn Uthaymeen said in al-Liqa al-Shahri 17




  #3  
05-30-2019, 04:40 PM
 
: May 2017
: 2,502
Red face


Lajout du terme kariim linvocation dire durant la nuit du Destin nest pas vrifi

question


Voici un extrait de Sahihi at-Tirmidhi de Cheikh al-Alabani (Puisse Allah lui accorder Sa misricorde) (3513): Qoutaybah nous a racont daprs Djaafar ibn Soulaylane adh-Dhabaaie daprs Kahmas ibn al-Hassan daprs Abdoullah ibn Bouraydah selon lequel Aicha a dit: Jai dis: Ô Messager dAllah! Dis-moi ce que jaurais dire, si jarrivais reconnatre la nuit du Destin? - Dis: Seigneur, Tu es le gnreux (kariim) pardonneur qui aimes pardonner. Pardonne-moi? Cheikh al-Alabani (Puisse Allah lui accorder Sa misricorde ) la jug authentique (Ibn Madjah,3850).Le mme cheikh (Puisse Allah lui accorder Sa misricorde) a mentionn dans as-silisalah as-sahihah que lajout du terme kariim provient de lun des copistes. Le mme ajout figurant dans Sahihi at-Tirmidhi a-t-il chapp au cheikh (Puisse Allah lui accorder Sa misricorde) ou est-il vrit selon lui? Sil nest pas vrifi, pourquoi ne la -t-il pas soulign dans le Sahihi at-Tirmidhi?



texte de la rponse




Louanges Allah
Cheikh al-Alabani (Puisse Allah lui accorder Sa misricorde) faisait de son mieux dans le domaine de la critique et de la vrification (des hadith).Mais il lui arrivait de faire des faux pas, voire de se tromper comme tous les autres ulmas et vrificateurs. Ce qui ne le remet pas en cause. Bien au contraire , il recevra une rcompense sil plait Allah. Cest une implication de lampleur de la gnrosit du Trs-haut, de Sa mansutude envers les ulmas et jurisconsultes. Il leur accorde une rcompense en cas dinsuccs et deux en cas de succs. Ce qui est important cest que les chercheurs et les tudiants adoptent une bonne mthodologie dans leurs investigations. Le dsir dimiter (des anciens) ne doit pas les empcher de rexaminer leurs arguments et de revisiter les sujets abords. La recherche scientifique doit rester objective et neutre pour sauvegarder sa nature. Le chercheur ne doit sarrter sur des noms dtermins daugustes ulmas , quels que soient leurs rangs et lampleur de leur savoir.
Voil ce qui nous amne dire que cheikh al-Aabani (Puisse Allah lui accorder Sa misricorde) a oubli dattirer lattention (des lecteurs ) sur lajout du terme kariim au hadith portant sur linvocation dire dans la nuit du Destin reu de diffrentes voies et cit par les auteurs des Recueils de hadith, auteurs dont aucun na mentionn le dit ajout puisquils se sont content de citer la clbre formule: Seigneur, Tu es le Pardonneur qui aimes pardonner. Pardonne-moi?
Ce faux pas napparait que dans le livre intitul: Sahihi at-Tirmidhi n 3513
Quant Silsilatoul ahaadith as-Sahihah que touts les chercheurs considrent comme le fruit dun effort soutenu et profond de recherche compar aux autres recueils intituls Sahihi Sunan et Dhaeefi sunan , dans les quels le cheikh ( Puisse Allah lui accorder Sa misricorde reconnait que lajout rsulte dune erreur puisquil dit: On dcle dans Sunani at-Tirmidhi aprs le terme afouwoun lajout du terme kariim qui reste introuvable dans les anciennes sources et les citations qui en sont puises. Aussi semble-t-il que lajout est loeuvre de lun des copistes ou imprimeurs. Il napparait pas dans la version indienne de Sunani at-Tirmidhi accompagne dun commentaire marginal intitul charah touhfatoul-ahwadzi dal-Moubarakfouri (4/264) ni ailleurs.
Ceci satteste encore dans le fait quan-Nassaie en a cit une version reue par la mme voie utilise par at-Tirmidh de leur matre commun Qoutaybah ibn Said travers la chane de ce dernier, sans mentionner lajout.
Cet ajout apparait encore dans le trait de notre vertueux frre , Aly al-Halabi intitul Mouhadhibu amalil yawmi wa laylati dIbn Sunni n 202. Or, celui-ci ne la pas cit puisquil a rapport le hadith de son matre an-Nassaie , comme dj indiqu, daprs Qoutaybah. Al-Halabi la attribu at-Tirmdhi et dautres alors que la rgle en matire de vrification veut quil ait mis tout ajout entre parenthses [ ] et prcis que seul at-Tirmidhi la cit. Quant au rtablissement des textes, il ncessite de ne pas le mentionner du tout un ajout moins de vouloir faire savoir quil est sans fondement. Voil ce quil fallait souligner . Extrait de silsilatoul ahaadiith asahihah (13/140).
Ceci a amen des chercheurs considrer que le jugement formul par al-Albani dans Silsilatoul ahaadith as-sahiihah est un clair revirement sur un prcdent jugement prononc dans le sens de lauthenticit de lajout indiqu dans Sahihi at-Tirmidhi. Peu importe quon parle de revirement ou daffirmation indpendante dune autre prcdente , limportant reste quil a enfin retenu ce qui est juste et sest cart de ce qui ne lest pas.
Il est fort probable que cet ajout est pass dans les langues partir de certaines copies de livres de hadith et pas partir des versions du hadith lui-mme. Autrement dit, les ulmas qui ont transmis lajout kariim ne lont fait que parce quils taient tombs sur une copie crite comprenant le terme kariim daprs les dires des vrificateurs de ldition de Mousnadoul Imam Ahmad ralise par Moussassatou rissalah (42/236)q- (affouwoun karimoun) et Q est le code dun manuscrit de rfrence des rviseurs. Voir leur introduction (1/104) mais aussi ldition al-Maknaz (11/6118) n 26021. Les rviseurs disent propos du manuscrit Q (quon y lit ) affouwon karimaoun comme dans dautres manuscrits (?)
Voil pourquoi lajout a t cit dans les ouvrages dun grand nombre dulmas comme Ibn al-Athir , dans son Djaamee al-Ousool (4/324); al-Oumraani dans al-Bayaan sur la doctrine chaffites (3/568); al-Khaazin dans Loubab at-Taaweel fii maaanii at-Tanziil (4/452) ; Ibn al-Qayim dans Badaaee al-Fawaadi (2/143); al-Khatiib ach-Charbiini dans al-Iqnaa fi halle al-fazhi Abi Choudjaa (1/247); al-Amiir as-sanaanie dans at-Thabiir li iidhaahi maani at-tayssir (4/268); at-Tahaawi dans Haxhiyah allaa maraqui al-falaah, charh nour al-idhaah,p.401. Tous ceux-l ont mentionn lajout kariim sans sappuyer sur une chane. Certains dentre eux se rfrent aux Sunan at-Tirmidhi, supposer que les manuscrits de rfrence soient assez prcis.
Aujourdhui nous ne doutons plus quil sagit dun ajout qui ne fait pas partie du texte du hadith car des dizaines de livres transmis travers des chaines comportent le hadith sans lajout. Nous nous sommes rfr des ditions fondes sur un rtablissement impliquant la comparaison de plusieurs manuscrits de Sunan at-Tirmidhi sans y retrouver un quelconque allusion cet ajout. Cest le cas de ldition issue dun rtablissement ralis par Bachar Awade (5/490) et une autre dition fonde sur un rtablissement ralis par Chouayb al-Arnaout (6/119).Voir la rponse donne la question n140759.
Allah le sait mieux.





Source: cheikh Muhammad ibn Outhaymine (Puisse Allah lui accorder Sa misricorde)




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