Is the one who does not accept the hasan hadith in its two categories an innovator?
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The questioner : In the name of Allah, and may peace and blessings be upon the Messenger of Allah.
Our Shaykh, you mentioned in the previous session that the one who does not accept the hasan hadith is an innovator. Do you mean the hasan in its two categories? In other words, is the one who does not accept the hasan li-ghayrihi (hasan due to other supporting chains) an innovator?
The Shaykh : There is no doubt, for it does not depart from what we mentioned earlier, whether the hadith is hasan li-dhatihi (hasan in itself) or hasan li-ghayrihi (hasan due to other supporting chains). I add to this that I will also say the same regarding the sahih li-dhatihi (sahih in itself) and the sahih li-ghayrihi (sahih due to other supporting chains). The truth is that these are issues that are not digested or understood well except by one who has practiced this science practically first, and extensively second. For it is very clear that a hasan li-dhatihi hadith, if it comes with another chain that is hasan li-dhatihi, does not remain in the first rank among the scholars, i.e., hasan li-dhatihi. Because the matter is like arithmetic operations: one and one equals two, not one and one equals one. Because one plus one is not one plus one equals one, but one plus one equals two. So, hasan li-dhatihi plus hasan li-dhatihi does not equal hasan li-dhatihi, but rather equals sahih li-ghayrihi by the combination of the two hasan chains. This issue is clear to one who deals with this matter. Then, the hasan li-ghayrihi may become stronger than the sahih li-ghayrihi if we observe this example: if its routes multiply. If we say a sahih li-dhatihi, a sahih gharib li-dhatihi (sahih in itself but with a single chain), is opposed by a hasan—excuse me—opposed by a sahih li-ghayrihi that comes from three routes, each of which is hasan li-dhatihi, this is undoubtedly stronger than a sahih gharib, and so on. Therefore, it is not possible to differentiate in the previous ruling, because first, it contradicts what the scholars of the Muslims are upon, and second, it contradicts sound logic, which is almost like arithmetic operations that do not accept argumentation.
Other than that?
Our Shaykh, you mentioned in the previous session that the one who does not accept the hasan hadith is an innovator. Do you mean the hasan in its two categories? In other words, is the one who does not accept the hasan li-ghayrihi (hasan due to other supporting chains) an innovator?
The Shaykh : There is no doubt, for it does not depart from what we mentioned earlier, whether the hadith is hasan li-dhatihi (hasan in itself) or hasan li-ghayrihi (hasan due to other supporting chains). I add to this that I will also say the same regarding the sahih li-dhatihi (sahih in itself) and the sahih li-ghayrihi (sahih due to other supporting chains). The truth is that these are issues that are not digested or understood well except by one who has practiced this science practically first, and extensively second. For it is very clear that a hasan li-dhatihi hadith, if it comes with another chain that is hasan li-dhatihi, does not remain in the first rank among the scholars, i.e., hasan li-dhatihi. Because the matter is like arithmetic operations: one and one equals two, not one and one equals one. Because one plus one is not one plus one equals one, but one plus one equals two. So, hasan li-dhatihi plus hasan li-dhatihi does not equal hasan li-dhatihi, but rather equals sahih li-ghayrihi by the combination of the two hasan chains. This issue is clear to one who deals with this matter. Then, the hasan li-ghayrihi may become stronger than the sahih li-ghayrihi if we observe this example: if its routes multiply. If we say a sahih li-dhatihi, a sahih gharib li-dhatihi (sahih in itself but with a single chain), is opposed by a hasan—excuse me—opposed by a sahih li-ghayrihi that comes from three routes, each of which is hasan li-dhatihi, this is undoubtedly stronger than a sahih gharib, and so on. Therefore, it is not possible to differentiate in the previous ruling, because first, it contradicts what the scholars of the Muslims are upon, and second, it contradicts sound logic, which is almost like arithmetic operations that do not accept argumentation.
Other than that?
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