Were the hadiths of the mudallis in the two Sahihs transmitted by hearing, as in Muslim’s narration of al-Zubayr from Jabir, or not?
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The questioner : The second question: Were the hadiths of the mudallis in the two Sahihs transmitted by hearing, as in Muslim’s narration of al-Zubayr from Jabir, or not? And is the mudallis, absolutely speaking, not valid if he does not explicitly state that he heard it?
The Shaykh : We spoke about this yesterday, roughly, at the hotel. It is that the mudallis, according to the view of the researcher or critic, if he is one of those whose tadlis is considered slight by that researcher, then his hadith is accepted and passed on; otherwise, reliance on it is suspended until it becomes clear to him that he explicitly stated he heard it, or until he finds a corroborating narration or a path that strengthens it.
So we spoke yesterday about how the assessment of this mudallis’s rank varies. If one looks at his rank and finds him to be in the first or second category in the classification of al-Hafiz Ibn Hajar al-Asqalani, that means his use of the 'an' (from) is accepted because his tadlis is slight.
The questioner : Like al-Hasan al-Basri.
The Shaykh : Like al-Hasan al-Basri, recently. Now the discussion turned to Abu al-Zubayr. Abu al-Zubayr, as I recall, was mentioned by al-Hafiz himself in the third category, where scholars hesitate between accepting their tadlis or passing it on. The narration of Abu al-Zubayr from Jabir, specifically, led the critic-hafizs to suspend accepting his use of the 'an' (from), because it is established that he narrates frequently from Jabir using the 'an' (from). Therefore, al-Hafiz al-Dhahabi says, as I mentioned in some of my annotations: "And there is something in the heart regarding what Muslim transmitted through the path of Abu al-Zubayr from Jabir", and that is only because of his tadlis.
The Shaykh : We spoke about this yesterday, roughly, at the hotel. It is that the mudallis, according to the view of the researcher or critic, if he is one of those whose tadlis is considered slight by that researcher, then his hadith is accepted and passed on; otherwise, reliance on it is suspended until it becomes clear to him that he explicitly stated he heard it, or until he finds a corroborating narration or a path that strengthens it.
So we spoke yesterday about how the assessment of this mudallis’s rank varies. If one looks at his rank and finds him to be in the first or second category in the classification of al-Hafiz Ibn Hajar al-Asqalani, that means his use of the 'an' (from) is accepted because his tadlis is slight.
The questioner : Like al-Hasan al-Basri.
The Shaykh : Like al-Hasan al-Basri, recently. Now the discussion turned to Abu al-Zubayr. Abu al-Zubayr, as I recall, was mentioned by al-Hafiz himself in the third category, where scholars hesitate between accepting their tadlis or passing it on. The narration of Abu al-Zubayr from Jabir, specifically, led the critic-hafizs to suspend accepting his use of the 'an' (from), because it is established that he narrates frequently from Jabir using the 'an' (from). Therefore, al-Hafiz al-Dhahabi says, as I mentioned in some of my annotations: "And there is something in the heart regarding what Muslim transmitted through the path of Abu al-Zubayr from Jabir", and that is only because of his tadlis.