So, ‘Abd al-Razzaq heard from the book of Ma’mar’s nephew!

So, ‘Abd al-Razzaq heard from the book of Ma’mar’s nephew!” I (al-Albani) say: This – if authentic – is a clear defect in the ahadith of Ma’mar concerning the merits of the . However, I am in doubt concerning the authenticity of that , because I saw no one – like al-Dhahabi, al-‘Asqalani or others - who mentioned it in the biography of Ma’mar. And Allah knows best.[^5] Everything here revolves around whether al-Sharqi was telling the truth or not.

‘Allamah al-Albani himself doubts the reliability of al-Sharqi’s story. Yet, this same ‘Allamah has rejected Hadith al-Siyadah on the strength of this suspicious tale! ‘Allamah al-Maghribi – a well-known contemporary Sunni muhadith - was understandably very angry while responding to this blameworthy action of ‘Allamah al-Albani on the hadith : قلت : هذا كلام باطل جدا ، وبيان ذلك : أن ابن أخي معمر، شخص وهمي لا وجود له ، ولا يعرف أخ لمعمر .

وكيف يوجد ابن بدون أب غير عيسى عليه السلام ؟ I say: This is complete nonsense! The reason for this is: That nephew of Ma’mar was only an imaginary figure. He never existed! Ma’mar was not known to have any brother. How could a son exist without a father, apart from ‘Isa, peace be upon him?[^6] Why has ‘Allamah al-Albani stooped so low as to rely upon such kind of evidence in undermining an authentically transmitted hadith ? Well, he also mentions ‘Abd al-Razzaq as a possible defect.

Therefore, what has he got against him? Our ‘Allamah launches his further attack: وأما بالنسبة لعبد الرزاق؛ فإعلاله أقرب؛ لأنه وإن كان ثقة؛ فقد تكلموا في تحديثه من حفظه دون كتابه؛ فقال البخاري: "ما حدث به من كتابه فهو أصح". وقال الدارقطني: "ثقة، لكنه يخطىء على معمر في أحاديث". وقال ابن حبان: "كان ممن يخطىء إذا حدث من حفظه؛ على تشيع فيه".

وقال ابن عدي في آخر ترجمته: "ولم يروا بحديثه بأساً؛ إلا أنهم نسبوه إلى التشيع، وقد روى أحاديث في الفضائل مما لا يوافقه عليه أحد من الثقات، فهذا أعظم ما رموه به، وأما في باب الصدق؛ فإني أرجو أنه لا بأس به؛ إلا أنه قد سبق منه أحاديث في فضائل أهل البيت ومثالب آخرين؛ مناكير". As for ‘Abd al-Razzaq, his own fault is more likely. This is because even though he was trustworthy, he has been criticized in his ahadith from his memory, other than from his book.