Does tadlis al-taswiyyah (concealment of the narrator's identity) invalidate the narrator and cause his hadith to be rejected, even if he explicitly states the direct transmission?

The questioner : I have a question about tadlis al-taswiyyah (concealment of the narrator's identity). Does it invalidate...

The Shaykh : *Tadlis al-taswiyyah*.

The questioner : Does it invalidate?

The Shaykh : Does it invalidate? How could it not?

The questioner : ... .

The Shaykh : Perhaps you mean that it invalidates.

The questioner : The narrator.

The Shaykh : Meaning, does it cause his hadith to be rejected, even if he explicitly states the direct transmission?

The questioner: Yes.

The Shaykh : No, they did not consider this to be the case.

The questioner : Well, what about the statement of al-Hafiz al-Iraqi?

The Shaykh: And that is...

The questioner : That... al-Hafiz al-Iraqi, and al-Suyuti as well, and al-Hafiz Ibn Hajar, they said. Al-Iraqi said: "It is a defect in one who intentionally commits it." Ibn Hajar said: "There is no doubt that it is a criticism." And al-Suyuti said:
"And its evil is the refinement and the equalization *** which rejects other than his shaykh and establishes"
"like 'an' and that, certainly, it is a criticism" ...
And it seems that his words imply that it invalidates the person.

The Shaykh : Yes, that is correct, but this is contrary to reality. Their practice in this matter is the same as their practice with ordinary tadlis (concealment). Many of those known for tadlis are not invalidated at all; rather, they are accepted when they explicitly state the direct transmission. Likewise, the one who commits tadlis al-taswiyyah, in practice, it is agreed that if he explicitly states the direct transmission in every link of the chain, his hadith is valid. For example, Waleed ibn Muslim was a mudallis (one who conceals), but if Waleed ibn Muslim explicitly states the direct transmission, his hadith is sound and valid.

The questioner : Muhammad ibn Ishaq.

The Shaykh : Muhammad ibn Ishaq is below him because he was criticized, and secondly, his tadlis is not tadlis al-taswiyyah. Yes, that is right.

The questioner : So, if tadlis al-taswiyyah is equal to other types of tadlis, and we say that as long as he explicitly states the direct transmission...

The Shaykh : I believe that is the case. I believe that is the case, and their practice is based on this. I mean, search as much as you like in the takhrij (tracing of hadiths) of al-Zayla'i, al-Nawawi, and al-'Asqalani, and you will not find a rejection of a hadith of Waleed ibn Muslim on the grounds that he is invalid. Rather, their rejection will be by saying that he used the "an" (concealed) form.

The questioner : Well, apart from Waleed ibn Muslim, among those who commit tadlis al-taswiyyah, we found a man, for example, in the biographical dictionaries...

The Shaykh : In any case, if the research... if there is no other criticism, then this is not an absolute invalidation.

The questioner : We do not adopt the rule. The rule is theoretical.

The Shaykh : Yes, in my opinion, they did not adopt it. Those who formulated it did not adopt it.

The questioner : ... in its implementation.

The Shaykh : In its practical implementation.