Discussion of Abu al-Zubayr’s narration from Jabir.
Machine translationRead the Arabic original
The Shaykh : The point is that Abu al-Zubayr’s narration from Jabir is *mu'alla* (defective due to abbreviation). I had previously, when I published *Mukhtasar Muslim* by al-Mundhiri with my commentary, pointed to some of the hadiths in *Sahih Muslim* narrated by Abu al-Zubayr from Jabir, and I mentioned there that this narration is *mu'alla* due to the use of *'an* (from), unlike when it is narrated by al-Layth ibn Sa'd from Abu al-Zubayr from Jabir. Now, praise be to Allah, this *Mukhtasar Muslim* is being prepared for a new edition with new research, including my tracing of the available narrations of Abu al-Zubayr from Jabir that contain *'an*. I traced them in other sources and found that for some of them, the explicit mention of hearing (*tawrih*) is present, so I noted that. And I found for the hadith that Abu al-Zubayr narrated with *'an* from Jabir, corroboration or strengthening.
So, Abu al-Zubayr’s hadiths are, in reality, of a rank that requires one to refrain from citing them as evidence, for the reasons mentioned earlier.
I had written a response to this Egyptian named Mahmud Sayyid Mamdouh. I wrote, I think, a response to him in some introductions; I mention now the introduction to *Adab al-Zafaf* (Etiquette of the Wedding) and what is in it—I think some of *al-Silsilah al-Sahihah* or *al-Da'ifah*—I no longer remember now. Well, this is what I have regarding that question.
The questioner : So, are the hadiths of the *mudallis* (those who conceal defects) from the first and second classes permissible for us?
The Shaykh : Yes, that is correct.
The questioner : As for the third class, like Abu al-Zubayr, hearing is required; hearing is necessary, or a corroborating narration.
The Shaykh : Or corroborating narrations, yes. But do not forget my comment yesterday that these classes are according to Ibn Hajar’s *ijtihad* (independent legal reasoning); the opinion of others may differ, meaning in this classification, and one may place someone he put in the second class into the third class, and so on.
The questioner : But do you agree with this classification now?
The Shaykh : No, regarding al-Hasan al-Basri, I consider him like Abu al-Zubayr, yes.
The questioner : Okay, what is the reason, O Shaykh, that made you lower al-Hasan al-Basri from the second rank? Is it the abundance of his *tadlis* (concealment of defects)?
The Shaykh : Yes.
The questioner : Regarding the *mudallis* absolutely, if he does not explicitly state hearing, is it not acceptable for the third class?
The Shaykh : But this is for the third class and below, yes.
So, Abu al-Zubayr’s hadiths are, in reality, of a rank that requires one to refrain from citing them as evidence, for the reasons mentioned earlier.
I had written a response to this Egyptian named Mahmud Sayyid Mamdouh. I wrote, I think, a response to him in some introductions; I mention now the introduction to *Adab al-Zafaf* (Etiquette of the Wedding) and what is in it—I think some of *al-Silsilah al-Sahihah* or *al-Da'ifah*—I no longer remember now. Well, this is what I have regarding that question.
The questioner : So, are the hadiths of the *mudallis* (those who conceal defects) from the first and second classes permissible for us?
The Shaykh : Yes, that is correct.
The questioner : As for the third class, like Abu al-Zubayr, hearing is required; hearing is necessary, or a corroborating narration.
The Shaykh : Or corroborating narrations, yes. But do not forget my comment yesterday that these classes are according to Ibn Hajar’s *ijtihad* (independent legal reasoning); the opinion of others may differ, meaning in this classification, and one may place someone he put in the second class into the third class, and so on.
The questioner : But do you agree with this classification now?
The Shaykh : No, regarding al-Hasan al-Basri, I consider him like Abu al-Zubayr, yes.
The questioner : Okay, what is the reason, O Shaykh, that made you lower al-Hasan al-Basri from the second rank? Is it the abundance of his *tadlis* (concealment of defects)?
The Shaykh : Yes.
The questioner : Regarding the *mudallis* absolutely, if he does not explicitly state hearing, is it not acceptable for the third class?
The Shaykh : But this is for the third class and below, yes.