| المستخلص: |
قمنا في هذا البحث بترجمة نقدية لليث بن أبي سليم القرشي الكوفي، ودراسة مروياته في الكتب الستة؛ فهو من المتقدمين زمنيا، حيث عد من صغار التابعين – إلا أنه لم يثبت لقاؤه أحدا من الصحابة-، وروي عنه الكبار كالثوري وشعبة، وخرج حديثه في الكتب الستة، إلا أنه وصف بالضعف والاختلاط، حتي قيل فيه: اختلط ولم يميز حديثه فترك. وقد تبين لنا من خلال دراسة مروياته والحكم عليها قبولا وردا في ضوء المتابعات والشواهد، أن إطلاق القول بضعفه واختلاطه لا يسلم؛ فيقبل من حديثه ما رواه قبل الاختلاط، ويعرف ذلك بما يرويه عنه إسماعيل بن علية، وسفيان الثوري وطبقته، كعبد الله بن إدريس. وكذا يقبل من حديثه ما رواه في باب المناسك؛ لأنه أعلم أهل بلده بها. وجاء هذا البحث – أيضا – مبينا لتفاوت مناهج أصحاب الكتب الستة في تخريج أحاديثه، بما ينسجم مع شرط كل منهم، وغرضه من تصنيف كتابه.
In this research ,we have written a critical biographical review of Laith Ibn Abi Sulaim Al- Qurashy Al-kufi and a study of his narrated Hadiths in the Six Books of Hadith. He lived during the Tab’eens Era (people who came after Sahaba). It was not proved that he had not met any one of the Sahaba. Seniors like Althawri and Sho’ba related some Hadiths which were recorded in The Six Books. However, his Hadith was described as weak and mixed . It was said that it is mixed and undistinguishable, so it was left out. It was clear to us through studying Hadiths and judgment on them as acceptable or rejectable in the light of examples saying they are weak and mixed, that is inexact and not right. What is acceptable should be the part which was said before mixing as it is not of what is related by Ismail Ibn Olaya and Sufian Althawri and his class as Abdulallah Ibn Idrees. Additionally, what is acceptable of his Hadith is what he related in Almanasik Chapter because he is the best informed Scholar in his city . This research also came to show the difference of methods of the writers of the Six Books in criticizing Hadiths to make them consistent with each one’s conditions and his purpose in classifying his book.
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